1.
Augustines (band)
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Augustines were an American indie rock band based in Brooklyn, New York consisting of guitarist Billy McCarthy, multi-instrumentalist Eric Sanderson and drummer Rob Allen. Augustines were known for their shows and heavy interaction with the audience. Numerous shows saw the band leave the stage to perform on the floor with the fans, following the break-up of their former band Pela, McCarthy and Sanderson decided to continue producing the songs that were originally supposed to comprise Pelas second studio album. The album, titled Rise Ye Sunken Ships, was released digitally on June 6,2011, in September 2016 announced that their fall tour will be their last, following a break up of the band. The band derived its name from the month of August, both McCarthy and Sanderson were born in August, as was McCarthys brother, James. James story is one of the influences behind their first album. Pela also dissolved very quickly in August 2009, originally, the new band was named Augustines. Since there were other bands with the name, they changed the name to We Are Augustines. In August 2013, the band announced via YouTube that they would return to using the name Augustines, material for Augustines debut album originated when, with Pela, McCarthy wrote dozens of songs and Sanderson contributed many demos of his own. The band had close to 40 songs to pick from, even though the album was nearly complete, they were unhappy with the results and wanted to re-record the material. We had to do it twice because it just wasn’t strong, throughout the recording process, the band fought with its record label, its manager and amongst themselves. Soon after, McCarthy learned his brother James had committed suicide, with all the issues surrounding the band, Pela was unable to survive the storm, Sanderson said. After deciding to part ways with the two members of Pela, McCarthy and Sanderson eventually decided to finish the album. Having been through an experience with the music labels and industry, We knew that we wanted to proceed independently. With support from the music community, specifically John Richards of KEXP. The album was produced by David Newfeld, who is best known for his work with Broken Social Scene and their first performance of the new material, still under the original name Augustines, was for Richards and KEXP at the Cutting Room Studios on October 18,2010. They released Rise Ye Sunken Ships independently on June 6,2011 as a copy on iTunes. Prior to the release of their first album, the announced that Rob Allen had joined the band as the full-time drummer
2.
Augustine of Hippo
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Augustine of Hippo was an early Christian theologian and philosopher whose writings influenced the development of Western Christianity and Western philosophy. He was the bishop of Hippo Regius, located in Numidia, Augustine is viewed as one of the most important Church Fathers in Western Christianity for his writings in the Patristic Era. Among his most important works are The City of God and Confessions, according to his contemporary, Jerome, Augustine established anew the ancient Faith. In his early years, he was influenced by Manichaeism. After his baptism and conversion to Christianity in 386, Augustine developed his own approach to philosophy and theology, accommodating a variety of methods and perspectives. Believing that the grace of Christ was indispensable to human freedom, he helped formulate the doctrine of original sin, when the Western Roman Empire began to disintegrate, Augustine developed the concept of the Church as a spiritual City of God, distinct from the material Earthly City. His thoughts profoundly influenced the medieval worldview, the segment of the Church that adhered to the concept of the Trinity as defined by the Council of Nicaea and the Council of Constantinople closely identified with Augustines On the Trinity. Augustine is recognized as a saint in the Catholic Church, the Eastern Christian Church, and he is also the patron of the Augustinians. His memorial is celebrated on 28 August, the day of his death, Augustine is the patron saint of brewers, printers, theologians, the alleviation of sore eyes, and a number of cities and dioceses. Many Protestants, especially Calvinists and Lutherans, consider him to be one of the fathers of the Protestant Reformation due to his teachings on salvation. Lutherans, and Martin Luther in particular, have held Augustine in preeminence, Luther himself was a member of the Order of the Augustinian Eremites. In the East, some of his teachings are disputed and have in the 20th century in particular come under attack by such theologians as John Romanides, but other theologians and figures of the Eastern Orthodox Church have shown significant appropriation of his writings, chiefly Georges Florovsky. The most controversial doctrine surrounding his name is the filioque, which has been rejected by the Orthodox Church, other disputed teachings include his views on original sin, the doctrine of grace, and predestination. Nevertheless, though considered to be mistaken on some points, he is considered a saint. In the Orthodox Church his feast day is celebrated on 28 August and he was an early Christian theologian and philosopher whose writings influenced the development of Western Christianity and Western philosophy. Augustine was the bishop of Hippo Regius, located in Numidia and he is viewed as one of the most important Church Fathers in Western Christianity for his writings in the Patristic Era. Among his most important works are The City of God and Confessions, Augustine was born in the year 354 AD in the municipium of Thagaste in Roman Africa. His mother, Monica or Monnica, was a devout Christian, in his writings, Augustine leaves some information as to the consciousness of his African heritage
3.
Tiffany glass
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In 1865, Tiffany traveled to Europe, and in London he visited the Victoria and Albert Museum, whose extensive collection of Roman and Syrian glass made a deep impression on him. He admired the coloration of glass and was convinced that the quality of contemporary glass could be improved upon. His inventiveness both as a designer of windows and as a producer of the material with which to them was to become renowned. Tiffany wanted the glass itself to transmit texture and rich colors, the glass was manufactured at the Tiffany factory located at 96-18 43rd Avenue in the Corona section of Queens from 1901 to 1932. Some opalescent glass was used by several stained glass studios in England from the 1860s and 1870s onwards, notably Heaton, Butler, opalescent glass is the basis for the range of glasses created by Tiffany. Tiffany patented Favrile glass in 1892, Favrile glass often has a distinctive characteristic that is common in some glass from Classical antiquity, it possesses a superficial iridescence. This iridescence causes the surface to shimmer, but also causes a degree of opacity and this iridescent effect of the glass was obtained by mixing different colors of glass together while hot. Streamer glass refers to a sheet of glass with a pattern of glass strings affixed to its surface, Tiffany made use of such textured glass to represent, for example, twigs, branches and grass. Streamers are prepared from very hot glass, gathered at the end of a punty that is rapidly swung back and forth and stretched into long, thin strings that rapidly cool. These hand-stretched streamers are pressed on the surface of sheet glass during the rolling process. Fracture glass refers to a sheet of glass with a pattern of irregularly shaped, Tiffany made use of such textured glass to represent, for example, foliage seen from a distance. The irregular glass wafers, called fractures, are prepared from very hot, colored molten glass, a large bubble is forcefully blown until the walls of the bubble rapidly stretch, cool and harden. The resulting glass bubble has paper-thin walls and is shattered into shards. These hand blown shards are pressed on the surface of the glass sheet during the rolling process. Fracture-streamer glass refers to a sheet of glass with a pattern of glass strings, Tiffany made use of such textured glass to represent, for example, twigs, branches and grass, and distant foliage. The process is as above except that both streamers and fractures are applied to glass during the rolling process. Ring mottle glass refers to glass with a pronounced mottle created by localized, heat-treated opacification. Ring mottle glass was invented by Tiffany in the early 20th century, tiffanys distinctive style exploited glass containing a variety of motifs such as those found in ring mottle glass, and he relied minimally on painted details
4.
Stained-glass
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The term stained glass can refer to coloured glass as a material or to works created from it. Throughout its thousand-year history, the term has been applied almost exclusively to the windows of churches, mosques, although traditionally made in flat panels and used as windows, the creations of modern stained glass artists also include three-dimensional structures and sculpture. Modern vernacular usage has extended the term stained glass to include domestic leadlight. As a material stained glass is glass that has been coloured by adding metallic salts during its manufacture. The coloured glass is crafted into stained glass windows in which pieces of glass are arranged to form patterns or pictures, held together by strips of lead. Painted details and yellow stain are used to enhance the design. The term stained glass is applied to windows in which the colours have been painted onto the glass. Stained glass, as an art and a craft, requires the artistic skill to conceive an appropriate and workable design, and the engineering skills to assemble the piece. A window must fit snugly into the space for which it is made, must resist wind and rain, Many large windows have withstood the test of time and remained substantially intact since the late Middle Ages. In Western Europe they constitute the form of pictorial art to have survived. In this context, the purpose of a glass window is not to allow those within a building to see the world outside or even primarily to admit light. For this reason stained glass windows have been described as illuminated wall decorations, Stained glass is still popular today, but often referred to as art glass. It is prevalent in luxury homes, commercial buildings, and places of worship, artists and companies are contracted to create beautiful art glass ranging from domes, windows, backsplashes, etc. During the late Medieval period, glass factories were set up there was a ready supply of silica. Silica requires very high heat to become molten, something not all glass factories were able to achieve, such materials as potash, soda, and lead can be added to lower the melting temperature. Other substances, such as lime, are added to rebuild the weakened network, Glass is coloured by adding metallic oxide powders or finely divided metals while it is in a molten state. Copper oxides produce green or bluish green, cobalt makes deep blue, much modern red glass is produced using copper, which is less expensive than gold and gives a brighter, more vermilion shade of red. Glass coloured while in the pot in the furnace is known as pot metal glass
5.
Lightner Museum
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The Lightner Museum is a museum of antiquities, mostly American Gilded Age pieces, housed within the historic Hotel Alcazar building in downtown St. Augustine. This 1887 Spanish Renaissance Revival style building is listed on the National Register of Historic Places, the hotel was commissioned by Henry Flagler, to appeal to wealthy tourists who traveled south for the winter on his railroad, the Florida East Coast Railway. It was designed by New York City architects Carrère and Hastings, the firm also designed the Ponce de León Hotel across the street, now part of the campus of Flagler College. Both structures are notable for being among the earliest examples of poured concrete buildings in the world and these architects later designed the New York Public Library in New York City and the Russell Senate Office Building in Washington, D. C. After purchasing the building to house his collection of Victorian Era pieces in 1947. Lightner turned it over to the city of St. Augustine, the building is an attraction in itself, centering on an open courtyard with palm trees and a stone arch bridge over a fishpond. The second floor contains examples of cut glass, Victorian art glass, the Ballroom Gallery has oil paintings by Paul Trouillebert, Léon Comerre, and Albert Bierstadt. It also has sculptures by Jean-Baptiste Carpeaux and Randolph Rogers, National Register of Historic Places listings in St. Johns County, Florida Ossman, Laurie, Ewing, Heather. Media related to Lightner Museum at Wikimedia Commons Official website Floridas Smithsonian Historic American Buildings Survey No, fL-168, Alcazar Hotel,75 King Street, Saint Augustine, St. Johns County, Florida,8 photos,6 data pages,1 photo caption page
6.
Original sin
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The concept of original sin was first alluded to in the 2nd century by Irenaeus, Bishop of Lyon in his controversy with certain dualist Gnostics. Other church fathers such as Augustine also developed the doctrine, seeing it as based on the New Testament teaching of Paul the Apostle, tertullian, Cyprian, Ambrose and Ambrosiaster considered that humanity shares in Adams sin, transmitted by human generation. The Jansenist movement, which the Catholic Church declared to be heretical, the story of the Garden of Eden and the Fall of Man represents a tradition among the Abrahamic peoples, with a presentation more or less symbolical of certain moral and religious truths. The idea of divine justice taking the form of punishment is also ubiquitous in the Hebrew Bible. St Pauls idea of redemption hinged on the contrast between the sin of Adam and the death and resurrection of Jesus. Therefore, just as sin entered the world through one man, and death through sin, for as in Adam all die, so in Christ all will be made alive. Up till then the transgression in the Garden of Eden had not been given great significance, as the Jesus scholar, Geza Vermes has said, Paul believed that Adams transgression in a mysterious way affected the nature of the human race. The primeval sin, a Pauline creation with no biblical or post-biblical Jewish precedent, was irreparable by ordinary human effort, the formalized Christian doctrine of original sin was first developed in the 2nd century by Irenaeus, the Bishop of Lyon, in his struggle against Gnosticism. Irenaeus contrasted their doctrine with the view that the Fall was a step in the direction by Adam, with whom, Irenaeus believed. The Greek Fathers emphasized the cosmic dimension of the Fall, namely that since Adam human beings are born into a fallen world and they thus did not teach that human beings are deprived of free will and involved in total depravity, which is one understanding of original sin. During this period the doctrines of human depravity and the sinful nature of human flesh were taught by Gnostics. Christian Apologists insisted that Gods future judgment of humanity implied humanity must have the ability to live righteously, when Adam sinned, human nature was thenceforth transformed. Adam and Eve, via sexual reproduction, recreated human nature and their descendants now live in sin, in the form of concupiscence, a term Augustine used in a metaphysical, not a psychological sense. Augustine insisted that concupiscence was not a being but a bad quality, in Augustines view, all of humanity was really present in Adam when he sinned, and therefore all have sinned. Original sin, according to Augustine, consists of the guilt of Adam which all humans inherit, as sinners, humans are utterly depraved in nature, lack the freedom to do good, and cannot respond to the will of God without divine grace. Justo Gonzalez interprets Augustines teaching that grace is irresistible, results in conversion, Pelagius claimed that the influence of Adam on other humans was merely that of bad example. Augustine held that the effects of Adams sin are transmitted to his descendants not by example, a wounded nature comes to the soul and body of the new person from his/her parents, who experience libido. Augustines view was that human procreation was the way the transmission was being effected and he did not blame, however, the sexual passion itself, but the spiritual concupiscence present in human nature, soul and body, even after baptismal regeneration
7.
Invisible church
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Every member of the invisible church is saved, while the visible church contains some individuals who are saved and others who are unsaved. According to this view, Bible passages such as Matthew 7, 21-27, Matthew 13, 24-30 and this concept has been attributed to St Augustine of Hippo as part of his refutation of the Donatist sect. He was strongly influenced by the Platonist belief that reality is invisible. Others question whether Augustine really held to form of an invisible true Church concept. Includes not only the saints presently living on earth, but all the elect from the beginning of the world and he continues in contrasting this church with the church scattered throughout the world. In this church there is a large mixture of hypocrites. Pietism later took this a further, with its formulation of ecclesiolae in ecclesia. In Catholic doctrine, the one true Church is the society founded by Christ, namely. The theological concept una mystica persona refers not to an individual relation but to the unity of Christ with the Church and the unity of its members with him in her
8.
Predestination
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Predestination, in theology, is the doctrine that all events have been willed by God, usually with reference to the eventual fate of the individual soul. Explanations of predestination often seek to address the paradox of free will, in this usage, predestination can be regarded as a form of religious determinism, and usually predeterminism. There is some disagreement among scholars regarding the views on predestination of first-century AD Judaism, josephus wrote during the first century that the three main Jewish sects differed on this question. He argued that the Essenes and Pharisees argued that Gods providence orders all human events and he wrote that the Sadducees did not have a doctrine of providence. Biblical scholar N. T. Wright asserts that Essenes were content to wait for God to liberate Israel while Pharisees believed Jews needed to act in cooperation with God, in the New Testament, Romans 8–11 presents a statement on predestination. In Romans 8, 28–30, Paul writes, We know that in everything God works for good with those who love him, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, and those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. Biblical scholars have interpreted this passage in several ways, many say this only has to do with service, those he chose of service and is not about salvation. Catholic biblical commentator Brendan Byrne wrote that the mentioned in this passage should be interpreted as applied to the Christian community corporately rather than individuals. Another Catholic commentator, Joseph Fitzmyer, wrote that this teaches that God has predestined the salvation of all humans. Douglas Moo, a Protestant biblical interpreter, reads the passage as teaching that God has predestined a certain set of people to salvation, similarly, N. T. Instead, Wright asserts that Gods will works through that of humans to accomplish salvation. Origen, writing in the century, taught that Gods providence extends to every individual. He believed Gods predestination was based on Gods foreknowledge of every individuals merits, later in the fourth and fifth centuries, Augustine of Hippo also taught that God orders all things while preserving human freedom. Prior to 396, Augustine believed that predestination was based on Gods foreknowledge of whether individuals would believe, scholars are divided over whether Augustines teaching implies double predestination, or the belief that God chooses some people for damnation as well as some for salvation. Catholic scholars tend to deny that he held such a view while some Protestants, julian, bishop of Eclanum, expressed the view that Augustine was bringing Manichean thoughts into the church. For Vincent of Lérins, this was a disturbing innovation and this new tension eventually became obvious with the confrontation between Augustine and Pelagius culminating in condemnation of Pelagianism at the Council of Ephesus in 431. Pelagius denied Augustines view of predestination in order to affirm that salvation is achieved by an act of free will, the Second Council of Orange in 529 also condemned the position that some have been truly predestined to evil by divine power. Damascene teaches that peoples actions are done in cooperation with God
9.
Augustinian hypothesis
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The Augustinian hypothesis is a solution to the synoptic problem, which concerns the origin of the Gospels of the New Testament. The hypothesis holds that Matthew was written first, by Matthew the Evangelist, Mark the Evangelist wrote the Gospel of Mark second and used Matthew and the preaching of Peter as sources. Luke the Evangelist wrote the Gospel of Luke and was aware of the two Gospels that preceded him, unlike some competing hypotheses, this hypothesis does not rely on, nor does it argue for, the existence of any document that is not explicitly mentioned in historical testimony. Instead, the hypothesis draws primarily upon historical testimony, rather than textual criticism, adherents to the Augustinian hypothesis view it as a simple, coherent solution to the synoptic problem. Because of the similarity on primary points of contention, this hypothesis is also treated as an amendment to the Augustinian hypothesis. And, Of these four, it is true, only Matthew is reckoned to have written in the Hebrew language, Augustine also discussed the commonalities between the Synoptic Gospels, including the identical language found in Matthew, Mark, and Luke. Augustine was not the first to articulate this view, as Irenaeus and Origen, among others, however, Augustine was the first author to give a detailed scholarly textual analysis of the three texts interdependence, and to articulate a theory for the express purpose of explaining this fact. The Church Fathers who wrote about the order and authorship of the canonical gospels all supported some basic ideas of the Augustinian hypothesis. The fathers whose writings survive and who wrote about authorship are almost unanimous in agreement that Matthew the apostle was the author, wrote first, a number of sources in antiquity asserted that Mark wrote his Gospel after Matthew based on the preaching of Peter. Various elements of tradition are found in the writings of Irenaeus, Origen, Eusebius. The text of the Gospel itself circulated with a title According to Matthew, in addition, the title According to Matthew is found in the earliest manuscripts. A number of scholars have argued that the title must be dated no later than 125, many contemporary scholars, however, believe it was originally anonymous. The earliest surviving references to the tradition are quoted by Eusebius, and different but related traditions appear in the works of Papias. A third ancient source, Irenaeus, also provides information about the traditions, especially that of Papias. These related traditions generally agree on the points of contention within the Augustinian hypothesis. Instead, slight disagreement is actually in favor of multiple, near identical traditions, According to Irenaeus, Papias was a hearer of John and a companion of Polycarp, a man of primitive times, who wrote a volume in five books. Papias wrote that, Matthew compiled the sayings in the Hebrew language and it has been argued, because Papias does not cite an authority for his assertions concerning Matthew but does concerning Mark, that Matthew was already fully accepted at the time of his writings. This he did, making his gospel available to all who wanted it, when Peter heard about this, he made no objection and gave no special encouragement
10.
Augustinian theodicy
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As such, it attempts to explain the probability of an omnipotent and omnibenevolent God amid evidence of evil in the world. They typically assert that God is perfectly good, that he created the world out of nothing, the entry of evil into the world is generally explained as punishment for sin and its continued presence due to humans misuse of free will. Gods goodness and benevolence, according to the Augustinian theodicy, remain perfect, Augustine of Hippo was the first to develop the theodicy. He rejected the idea that evil exists in itself, instead regarding it as a corruption of goodness, Augustine believed in the existence of a physical Hell as a punishment for sin, but argued that those who choose to accept the salvation of Jesus Christ will go to Heaven. In the 13th century, Thomas Aquinas – influenced by Augustine – proposed a similar theodicy based on the view that God is goodness and he believed that the existence of goodness allows evil to exist, through the fault of humans. Augustine also influenced John Calvin, who supported Augustines view that evil is the result of free will and argued that sin corrupts humans, requiring Gods grace to give moral guidance. Hick regards evil as necessary for the moral and spiritual development of humans, the logic of Augustines approach has been adapted by Alvin Plantinga, among others. Plantingas adapted Augustinian theodicy, the free will defence – which he proposed in the 1980s – attempts to only the logical problem of evil. Some criticisms have also derived from science, as aspects of the Augustinian theodicy run contrary to scientific consensus regarding the beginning of the world. The Augustinian theodicy is a response to the problem of evil. Evidence of evil can call into question Gods nature or his existence – he is not omnipotent, not benevolent. Theodicy is an attempt to reconcile the existence and nature of God with evidence of evil in the world by providing explanations for its occurrence. The Augustinian theodicy asserts that God created the world ex nihilo, evil is not attributed existence in its own right, but is described as the privation of good – the corruption of Gods good creation. The Augustinian theodicy supports the notion of original sin, all versions of this theodicy accept the theological implications of the Genesis creation narrative, including the belief that God created human beings without sin or suffering. Evil is believed to be a just punishment for the fall of man, the free will of humans is offered by the Augustinian theodicy as the continued reason for moral evil, people commit immoral acts when their will is evil. Augustine of Hippo was a philosopher and theologian born in Roman Africa and he followed the Manichaean religion during his early life, but converted to Christianity in 386. His two major works, Confessions and City of God, develop key ideas regarding his response to suffering, in Confessions, Augustine wrote that his previous work was dominated by materialism and that reading Platos works enabled him to consider the existence of a non-physical substance. This helped him develop a response to the problem of evil from a perspective, based on his interpretation of the first few chapters of Genesis
11.
The City of God (book)
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The City of God Against the Pagans, often called The City of God, is a book of Christian philosophy written in Latin by Augustine of Hippo in the early 5th century AD. The sack of Rome by the Visigoths in 410 left Romans in a state of shock. He attempted to console Christians, writing even if the earthly rule of the Empire was imperiled. Christianity, he argued, should be concerned with the mystical, heavenly city, the book presents human history as a conflict between what Augustine calls the Earthly City and the City of God, a conflict that is destined to end in victory for the latter. The City of God is marked by people who forgot earthly pleasure to dedicate themselves to the truths of God. The Earthly City, on the hand, consists of people who have immersed themselves in the cares and pleasures of the present. Augustine’s thesis depicts the history of the world as universal warfare between God and the Devil and this metaphysical war is not limited by time but only by geography on Earth. Many Catholics consider Jacques-Bénigne Bossuets Discours sur lhistoire universelle or Speech of Universal History to be a second edition or continuation of The City of God and this book updates universal history according to Augustine’s thesis of universal war between those humans that follow God and those who follow the Devil. Holds that in her most benign Lord and Master can be found the key, the focal point, all of human life, whether individual or collective, shows itself to be a dramatic struggle between good and evil, between light and darkness. The Lord is the goal of history the focal point of the longings of history and of civilization, the center of the human race, the joy of every heart. Augustine provides a description of the contents of the work, However. Of these twelve books, the first four contain an account of the origin of these two city of God, and the city of the world. The second four treat of their history or progress, the third and last four, the book also explains good and bad things happen to righteous and wicked people alike, and it consoles the women violated in the recent calamity. Book II, a proof that because of the worship of the gods, Rome suffered the greatest calamity of all. Book III, a proof that the gods failed to save Rome numerous times in the past from worldly disasters. Book IV, a proof that the power and long duration of the Roman empire was due not to the pagan Gods, Book V, a refutation of the doctrine of fate and an explanation of the Christian doctrine of free will and its consistency with Gods omniscience. The book proves that Romes dominion was due to the virtue of the Romans and explains the true happiness of the Christian emperors, Book VI–X, A critique of pagan philosophy Book VI, a refutation of the assertion that the pagan gods are to be worshiped for eternal life. Augustine claimed that even the esteemed pagan theologist Varro held the gods in contempt, Book VII, a demonstration that eternal life is not granted by Janus, Jupiter, Saturn, and other select gods
12.
Confessions (Augustine)
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Confessions is the name of an autobiographical work, consisting of 13 books, by Saint Augustine of Hippo, written in Latin between AD397 and 400. The work outlines Saint Augustines sinful youth and his conversion to Christianity, modern English translations of it are sometimes published under the title The Confessions of Saint Augustine in order to distinguish the book from other books with similar titles. Its original title was Confessions in Thirteen Books, and it was composed to be read out loud with each book being a complete unit, Confessions is generally considered one of Augustines most important texts. It is widely seen as the first Western autobiography ever written, Professor Henry Chadwick wrote that Confessions will always rank among the great masterpieces of western literature. The work is not an autobiography, as it was written in Saint Augustines early 40s. It does, nonetheless, provide a record of his development of thought and is the most complete record of any single person from the 4th and 5th centuries. It is a significant theological work, featuring spiritual meditations and insights, in the work Augustine writes about how much he regrets having led a sinful and immoral life. He discusses his regrets for following the Manichaean religion and believing in astrology and he writes about Nebridiuss role in helping to persuade him that astrology was not only incorrect but evil, and Saint Ambroses role in his conversion to Christianity. The first nine books are autobiographical and the last four are commentary and he shows intense sorrow for his sexual sins, and writes on the importance of sexual morality. The books were written as prayers to God, thus the title, based on the Psalms of David, the work is thought to be divisible into books which symbolize various aspects of the Trinity and trinitarian belief. His infancy, and boyhood up to age 14, Augustine comes from a good family and has never wanted for food. In this book, he explores the question of why he and he explains the feelings he experienced as he ate the pears and threw the rest away to the pigs. Augustine argues that he most likely would not have stolen anything had he not been in the company of others who could share in his sin and he begins the study of rhetoric at Carthage, where he develops a love of wisdom through his exposure to Ciceros Hortensius. He blames his pride for lacking faith in Scripture, so he finds a way to seek truth regarding good, at the end of this book, his mother, Monica, dreams about her sons re-conversion to Catholic doctrine. Between the ages of 19 and 28, Augustine forms a relationship with an unnamed woman with whom he has a son. At the same time that he has returned to Tagaste, his hometown, to teach, things he used to love become hateful to him because everything reminds him of what was lost. Augustine then suggests that he began to love his life of more than his fallen friend. While Saint Augustine is aged 29, he begins to lose faith in Manichean teachings and he is unimpressed with the substance of Manichaeism, but he has not yet found something to replace it
13.
Plotinus
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Plotinus was a major Greek-speaking philosopher of the ancient world. In his philosophy there are three principles, the One, the Intellect, and the Soul and his teacher was Ammonius Saccas and he is of the Platonic tradition. Historians of the 19th century invented the term Neoplatonism and applied it to him, much of the biographical information about Plotinus comes from Porphyrys preface to his edition of Plotinus Enneads. His metaphysical writings have inspired centuries of Pagan, Islamic, Jewish, Christian, and Gnostic metaphysicians and mystics. Porphyry reported that Plotinus was 66 years old when he died in 270, eunapius reported that Plotinus was born in the Deltaic Lycopolis in Egypt, which has led to speculations that he may have been a native Egyptian of Roman, Greek, or Hellenized Egyptian descent. Plotinus had an inherent distrust of materiality, holding to the view that phenomena were an image or mimicry of something higher. This distrust extended to the body, including his own, it is reported by Porphyry that at one point he refused to have his portrait painted, likewise Plotinus never discussed his ancestry, childhood, or his place or date of birth. From all accounts his personal and social life exhibited the highest moral and spiritual standards, Plotinus took up the study of philosophy at the age of twenty-seven, around the year 232, and travelled to Alexandria to study. There he was dissatisfied with every teacher he encountered until an acquaintance suggested he listen to the ideas of Ammonius Saccas, upon hearing Ammonius lecture, he declared to his friend, this was the man I was looking for, and began to study intently under his new instructor. Besides Ammonius, Plotinus was also influenced by the works of Alexander of Aphrodisias, Numenius, after spending the next eleven years in Alexandria, he then decided, at the age of around 38, to investigate the philosophical teachings of the Persian philosophers and the Indian philosophers. In the pursuit of this endeavor he left Alexandria and joined the army of Gordian III as it marched on Persia. However, the campaign was a failure, and on Gordians eventual death Plotinus found himself abandoned in a hostile land, and only with difficulty found his way back to safety in Antioch. At the age of forty, during the reign of Philip the Arab, he came to Rome, there he attracted a number of students. He had students amongst the Roman Senate beside Castricius, such as Marcellus Orontius, Sabinillus, finally, Plotinus was a correspondent of the philosopher Cassius Longinus. While in Rome Plotinus also gained the respect of the Emperor Gallienus, an Imperial subsidy was never granted, for reasons unknown to Porphyry, who reports the incident. Porphyry subsequently went to live in Sicily, where word reached him that his teacher had died. The philosopher spent his days in seclusion on an estate in Campania which his friend Zethos had bequeathed him. According to the account of Eustochius, who attended him at the end, Plotinus final words were, Eustochius records that a snake crept under the bed where Plotinus lay, and slipped away through a hole in the wall, at the same moment the philosopher died
14.
Saint Monica
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Saint Monica, also known as Monica of Hippo, was an early Christian saint and the mother of St. Augustine of Hippo. Popular Christian legends recall Saint Monica weeping every night for her son Augustine, because of her name and place of birth, Monica is assumed to have been born in Tagaste. She is believed to have been a Berber on the basis of her name and she was married early in life to Patricius, a Roman pagan, who held an official position in Tagaste. Patricius had a violent temper and appears to have been of dissolute habits, Monicas alms, deeds and prayer habits annoyed Patricius, but it is said that he always held her in respect. Monica had three children who survived infancy, sons Augustine and Navigius and daughter Perpetua, unable to secure baptism for them, she grieved heavily when Augustine fell ill. In her distress she asked Patricius to allow Augustine to be baptized, he agreed, but Monicas joy and relief at Augustines recovery turned to anxiety as he misspent his renewed life being wayward and, as he himself tells us, lazy. He was finally sent to school at Madauros and he was 17 and studying rhetoric in Carthage when Patricius died. Augustine had become a Manichaean at Carthage, when upon his home he shared his views regarding Manichaeism. However, she is said to have experienced a vision that convinced her to reconcile with him, at this time she visited a certain holy bishop who consoled her with the now famous words, the child of those tears shall never perish. Monica followed her son to Rome, where he had gone secretly, when she arrived he had already gone to Milan. Here she found Ambrose and through him she ultimately had the joy of seeing Augustine convert to Christianity after 17 years of resistance. When she moved to Milan, the bishop Ambrose forbade her to use the offering of wine, since it might be an occasion of gluttony for those who were already given to drink. So, Augustine wrote of her, Mother and son spent 6 months of peace at Rus Cassiciacum after which Augustine was baptized in the church of St. John the Baptist at Milan. Africa claimed them, however, and they set out on their journey, stopping at Civitavecchia, Here death overtook Monica, and Augustines grief inspired the finest pages of his Confessions. Saint Monica was buried at Ostia, and at first seems to have been almost forgotten, Monica was buried near the tomb of St. Aurea of Ostia. It was later transferred to the Basilica of SantAgostino, Rome, anicius Auchenius Bassus wrote Monicas funerary epitaph, which survived in ancient manuscripts. The actual stone on which it was written was rediscovered in the summer of 1945 in the church of Santa Aurea, the fragment was discovered after two boys were digging a hole to plant a football post in the courtyard beside Santa Aurea. A translation from the Latin, by Douglas Boin, reads, Here the most virtuous mother of a man set her ashes
15.
Ambrose
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Aurelius Ambrosius, better known in English as Saint Ambrose, was a bishop of Milan who became one of the most influential ecclesiastical figures of the 4th century. He was the Roman governor of Liguria and Emilia, headquartered in Milan, Ambrose was a staunch opponent of Arianism, and has been accused of fostering persecutions of Arians, Jews, and pagans. Ambrose was one of the four original Doctors of the Church and he is notable for his influence on Augustine of Hippo. Ambrose was born into a Roman Christian family about 340 and was raised in Gallia Belgica and his mother was a woman of intellect and piety. Ambroses siblings, Satyrus and Marcellina, are venerated as saints. There is a legend that as an infant, a swarm of bees settled on his face while he lay in his cradle and his father considered this a sign of his future eloquence and honeyed tongue. For this reason, bees and beehives often appear in the saints symbology, after the early death of his father, Ambrose followed his fathers career. He was educated in Rome, studying literature, law, Ambrose was the Governor of Aemilia-Liguria in northern Italy until 374, when he became the Bishop of Milan. He was a popular political figure, and since he was the Governor in the effective capital in the Roman West. In the late 4th century there was a conflict in the diocese of Milan between the Nicene Church and Arians. In 374 the bishop of Milan, Auxentius, an Arian, died, Ambrose went to the church where the election was to take place, to prevent an uproar, which was probable in this crisis. His address was interrupted by a call Ambrose, bishop, which was taken up by the whole assembly. Ambrose was known to be Nicene Christian in belief, but also acceptable to Arians due to the charity shown in matters in this regard. At first he refused the office, for which he was in no way prepared. Upon his appointment, Ambrose fled to a colleagues home seeking to hide, upon receiving a letter from the Emperor Gratian praising the appropriateness of Rome appointing individuals evidently worthy of holy positions, Ambroses host gave him up. Within a week, he was baptized, ordained and duly consecrated bishop of Milan and this raised his popularity even further, giving him considerable political leverage over even the emperor. Ambrose also wrote a treatise by the name of The Goodness of Death, according to legend, Ambrose immediately and forcefully stopped Arianism in Milan. He studied theology with Simplician, a presbyter of Rome, in the confrontation with Arians, Ambrose sought to theologically refute their propositions, which were contrary to the Nicene creed and thus to the officially defined orthodoxy
16.
Saint Possidius
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Possidius was a friend of Saint Augustine of Hippo who wrote a reliable biography and an indiculus or list of his works. He was bishop of Calama in the Roman province of Numidia, Possidius, after describing the death of Augustine, speaks of his unbroken friendship with him for forty years. He also, speaking of himself in the person, lets it be known that he was one of the clergy of St. Augustines monastery. The date of his promotion to the episcopate was, according to Tillemont and he followed St. Augustines example and established a monastery at Calama. At a council held at Carthage, Possidius challenged Crispinus, the Donatist Bishop of Calama, shortly afterwards one of Crispinuss clergy, bearing the same name as his bishop, attempted to assassinate Possidius. Legal proceedings were instituted against Crispinus, the bishop, who refused to punish his presbyter and he was condemned for heresy and was heavily fined, but at the intercession of Possidius the fine was not exacted. In 407, Possidius served, with St. Augustine and five bishops, on a committee appointed to adjudicate upon some ecclesiastical matter. In 408 he nearly lost his life in a riot stirred up by the pagans at Calama, in 409 he was one of four bishops deputed to go to Italy to obtain the protection of the emperor against the Donatists. He was one of the seven bishops chosen to represent the Catholic party at the collatio of 411, in 416 he assisted at the Council of Milevum, where fifty-nine Numidian bishops addressed a synodal letter to Innocent I, asking him to take action against Pelagianism. He joined with St. Augustine and three bishops in a further letter to Innocent on the same subject, and was at the conference between St. Augustine and the Donatist Emeritus. When the Germanic Vandals invaded Africa, he fled to Hippo and was present at the death of St. Augustine. His Vita S. Augustini, composed before the capture of Carthage, is included in all editions of the works of St. Augustine, and also printed in Hurters Opusc. His indiculus will be found in the last volume of Mignes edition of the works of St. Augustine, the Life of Saint Augustine, A Translation of the Sancti Augustini Vita by Possidius, Bishop of Calama. ISBN 1-889758-90-6 ISBN9781889758909 This article incorporates text from a now in the public domain, Herbermann, Charles. English translation of the Life of St. Augustine at the Tertullian Project, critical Latin text and English translation of the Life of St. Augustine in PDF form at Archive. org St. Possidius - Midwest Augustinians
17.
Thomas Aquinas
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Saint Thomas Aquinas O. P. was an Italian Dominican friar, Catholic priest, and Doctor of the Church. He was an influential philosopher, theologian, and jurist in the tradition of scholasticism, within which he is also known as the Doctor Angelicus. The name Aquinas identifies his ancestral origins in the county of Aquino in present-day Lazio and he was the foremost classical proponent of natural theology and the father of Thomism, of which he argued that reason is found in God. His influence on Western thought is considerable, and much of modern philosophy developed or opposed his ideas, particularly in the areas of ethics, natural law, metaphysics, the works for which he is best known are the Summa Theologiae and the Summa contra Gentiles. His commentaries on Scripture and on Aristotle form an important part of his body of work, furthermore, Thomas is distinguished for his eucharistic hymns, which form a part of the Churchs liturgy. Thomas Aquinas is considered one of the Catholic Churchs greatest theologians, Pope Benedict XV declared, This Order. Acquired new luster when the Church declared the teaching of Thomas to be her own and that Doctor, honored with the praises of the Pontiffs. The English philosopher Anthony Kenny considers Aquinas to be one of the dozen greatest philosophers of the western world, Thomas was most probably born in the castle of Roccasecca, located in Aquino, old county of the Kingdom of Sicily, c.1225. According to some authors, he was born in the castle of his father, though he did not belong to the most powerful branch of the family, Landulf of Aquino was a man of means. As a knight in the service of King Roger II, he held the title miles, Thomass mother, Theodora, belonged to the Rossi branch of the Neapolitan Caracciolo family. Landulfs brother Sinibald was abbot of the first Benedictine monastery at Monte Cassino and it was here that Thomas was probably introduced to Aristotle, Averroes and Maimonides, all of whom would influence his theological philosophy. There his teacher in arithmetic, geometry, astronomy, and music was Petrus de Ibernia, at the age of nineteen Thomas resolved to join the recently founded Dominican Order. Thomass change of heart did not please his family, in an attempt to prevent Theodoras interference in Thomass choice, the Dominicans arranged to move Thomas to Rome, and from Rome, to Paris. Political concerns prevented the Pope from ordering Thomass release, which had the effect of extending Thomass detention, Thomas passed this time of trial tutoring his sisters and communicating with members of the Dominican Order. Family members became desperate to dissuade Thomas, who remained determined to join the Dominicans, at one point, two of his brothers resorted to the measure of hiring a prostitute to seduce him. According to legend Thomas drove her away wielding a fire iron and that night two angels appeared to him as he slept and strengthened his determination to remain celibate. By 1244, seeing all of her attempts to dissuade Thomas had failed, Theodora sought to save the familys dignity. In her mind, an escape from detention was less damaging than an open surrender to the Dominicans
18.
Bonaventure
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Saint Bonaventure, born Giovanni di Fidanza, was an Italian medieval Franciscan, scholastic theologian and philosopher. The seventh Minister General of the Order of Friars Minor, he was also Cardinal Bishop of Albano and he was canonised on 14 April 1482 by Pope Sixtus IV and declared a Doctor of the Church in the year 1588 by Pope Sixtus V. He is known as the Seraphic Doctor, many writings believed in the Middle Ages to be his are now collected under the name Pseudo-Bonaventure. He was born at Bagnorea in Umbria, not far from Viterbo, almost nothing is known of his childhood, other than the names of his parents, Giovanni di Fidanza and Maria Ritella. He entered the Franciscan Order in 1243 and studied at the University of Paris, possibly under Alexander of Hales, in 1253 he held the Franciscan chair at Paris. A dispute between seculars and mendicants delayed his reception as Master until 1257, where his degree was taken in company with Thomas Aquinas, after having successfully defended his order against the reproaches of the anti-mendicant party, he was elected Minister General of the Franciscan Order. On 24 November 1265, he was selected for the post of Archbishop of York, however, during his tenure, the General Chapter of Narbonne, held in 1260, promulgated a decree prohibiting the publication of any work out of the order without permission from the higher superiors. This prohibition has induced modern writers to pass judgment upon Roger Bacons superiors being envious of Bacons abilities. However, the prohibition enjoined on Bacon was a general one and its promulgation was not directed against him, but rather against Gerard of Borgo San Donnino. Gerard had published in 1254 without permission a heretical work, Introductorius in Evangelium æternum, thereupon the General Chapter of Narbonne promulgated the above-mentioned decree, identical with the constitutio gravis in contrarium Bacon speaks of. The above-mentioned prohibition was rescinded in Rogers favour unexpectedly in 1266, there, after his significant contributions led to a union of the Greek and Latin churches, Bonaventure died suddenly and in suspicious circumstances. The 1913 edition of the Catholic Encyclopedia has citations that suggest he was poisoned, but no mention is made of this in the 2003 second edition of the New Catholic Encyclopedia. The only extant relic of the saint is the arm and hand with which he wrote his Commentary on the Sentences and he steered the Franciscans on a moderate and intellectual course that made them the most prominent order in the Catholic Church until the coming of the Jesuits. His theology was marked by an attempt completely to integrate faith and he thought of Christ as the one true master who offers humans knowledge that begins in faith, is developed through rational understanding, and is perfected by mystical union with God. Bonaventures feast day was included in the General Roman Calendar immediately upon his canonisation in 1482. It was at first celebrated on the second Sunday in July, but was moved in 1568 to 14 July, since 15 July and it remained on that date, with the rank of double, until 1960, when it was reclassified as a feast of the third class. In 1969 it was classified as a memorial and assigned to the date of his death,15 July. Bonaventure was regarded as one of the greatest philosophers of the Middle Ages, the German philosopher Dieter Hattrup denies that Reduction of the Arts to Theology was written by Bonaventure, claiming that the style of thinking does not match Bonaventures original style
19.
Martin Luther
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Martin Luther, O. S. A. was a German professor of theology, composer, priest, monk and a seminal figure in the Protestant Reformation. Luther came to reject several teachings and practices of the Roman Catholic Church and he strongly disputed the Catholic view on indulgences as he understood it to be, that freedom from Gods punishment for sin could be purchased with money. Luther proposed a discussion of the practice and efficacy of indulgences in his Ninety-five Theses of 1517. His translation of the Bible into the vernacular made it accessible to the laity. It fostered the development of a version of the German language, added several principles to the art of translation, and influenced the writing of an English translation. His hymns influenced the development of singing in Protestant churches and his marriage to Katharina von Bora, a former nun, set a model for the practice of clerical marriage, allowing Protestant clergy to marry. In two of his works, Luther expressed antagonistic views towards Jews, writing that Jewish homes and synagogues should be destroyed, their money confiscated. Condemned by virtually every Lutheran denomination, these statements and their influence on antisemitism have contributed to his controversial status, Martin Luther was born to Hans Luder and his wife Margarethe on 10 November 1483 in Eisleben, Saxony, then part of the Holy Roman Empire. He was baptized as a Catholic the next morning on the feast day of St. Martin of Tours and his family moved to Mansfeld in 1484, where his father was a leaseholder of copper mines and smelters and served as one of four citizen representatives on the local council. He had several brothers and sisters, and is known to have close to one of them. Hans Luther was ambitious for himself and his family, and he was determined to see Martin, his eldest son, become a lawyer. He sent Martin to Latin schools in Mansfeld, then Magdeburg in 1497, where he attended a school operated by a lay group called the Brethren of the Common Life, the three schools focused on the so-called trivium, grammar, rhetoric, and logic. Luther later compared his education there to purgatory and hell, in 1501, at the age of 19, he entered the University of Erfurt, which he later described as a beerhouse and whorehouse. He was made to wake at four every morning for what has been described as a day of rote learning and he received his masters degree in 1505. In accordance with his fathers wishes, Luther enrolled in law school at the university that year but dropped out almost immediately. Luther sought assurances about life and was drawn to theology and philosophy, expressing particular interest in Aristotle, William of Ockham, philosophy proved to be unsatisfying, offering assurance about the use of reason but none about loving God, which to Luther was more important. Reason could not lead men to God, he felt, for Luther, reason could be used to question men and institutions, but not God. Human beings could learn about God only through divine revelation, he believed and he later attributed his decision to an event, on 2 July 1505, he was returning to university on horseback after a trip home
20.
John Calvin
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John Calvin was an influential French theologian, pastor and reformer during the Protestant Reformation. Various Congregational, Reformed, and Presbyterian churches, which look to Calvin as the expositor of their beliefs, have spread throughout the world. Calvin was a polemic and apologetic writer who generated much controversy. He also exchanged cordial and supportive letters with many reformers, including Philipp Melanchthon, in addition to his seminal Institutes of the Christian Religion, Calvin wrote commentaries on most books of the Bible, confessional documents, and various other theological treatises. Originally trained as a humanist lawyer, he broke from the Roman Catholic Church around 1530, at the invitation of Martin Bucer, Calvin proceeded to Strasbourg, where he became the minister of a church of French refugees. He continued to support the movement in Geneva, and in 1541 he was invited back to lead the church of the city. Following his return, Calvin introduced new forms of government and liturgy. During this period, Michael Servetus, a Spaniard regarded by both Roman Catholics and Protestants as having a view of the Trinity, arrived in Geneva. He was denounced by Calvin and burned at the stake for heresy by the city council, following an influx of supportive refugees and new elections to the city council, Calvins opponents were forced out. Calvin spent his final years promoting the Reformation both in Geneva and throughout Europe, John Calvin was born as Jehan Cauvin on 10 July 1509, at Noyon, a town in Picardy, a province of the Kingdom of France. He was the first of four sons who survived infancy and his mother, Jeanne le Franc, was the daughter of an innkeeper from Cambrai. She died of a cause in Calvins childhood, after having borne four more children. Calvins father, Gérard Cauvin, had a career as the cathedral notary and registrar to the ecclesiastical court, he died in 1531. Gérard intended his three sons — Charles, Jean, and Antoine — for the priesthood, however, by age 12, he was employed by the bishop as a clerk and received the tonsure, cutting his hair to symbolise his dedication to the Church. He also won the patronage of a family, the Montmors. Through their assistance, Calvin was able to attend the Collège de la Marche, Paris, once he completed the course, he entered the Collège de Montaigu as a philosophy student. In 1525 or 1526, Gérard withdrew his son from the Collège de Montaigu, according to contemporary biographers Theodore Beza and Nicolas Colladon, Gérard believed that Calvin would earn more money as a lawyer than as a priest. After a few years of study, Calvin entered the University of Bourges in 1529
21.
Cornelius Jansen
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Corneille Janssens, commonly known by the Latinized name Cornelius Jansen or Jansenius, was the Dutch Catholic bishop of Ypres in Flanders and the father of a theological movement known as Jansenism. He was born of humble Catholic parentage at Acquoy then in the province of Holland, now in Gelderland, the Netherlands. In 1602 he entered the University of Leuven, then in the throes of a conflict between the Jesuit — or scholastic — party and the followers of Michael Baius, who swore by St. Augustine. After taking his degree he went to Paris, partly to improve his health by a change of scene, eventually he joined Du Vergier at his country home near Bayonne, and spent some years teaching at the bishops college. All his spare time was spent in studying the early Fathers with Du Vergier, in 1616 he returned to Leuven, to take charge of the college of St Pulcheria, a hostel for Dutch students of theology. Pupils found him a somewhat choleric and exacting master and a recluse from academic society. In the hope of suppressing their encroachments, Jansen was sent twice to Madrid, in 1624 and 1626 and he also crossed more than once the Dutch Calvinist–Presbyterian champion, Gisbertus Voetius, still remembered for his attacks on René Descartes. This became the object of his lectures, when he was appointed regius professor of scriptural interpretation at Leuven in 1630. Still more was it the object of his Augustinus, a treatise on the theology of St. Augustine. Its preparation was his chief occupation since his return to Leuven and he had introduced in this treaty a long development favourable to contrition. But Jansen, as he said, did not mean to be a school-pedant all his life, within two years he was however cut down by a sudden illness, the Augustinus, the book of his life, was published posthumously in 1640. They accused Jansenius of having misinterpreted St. Augustine, conflating Jansenists with Lutherans and this led Pope Innocent X to condemn in 1643 these 5 propositions in the Cum Occasione papal bull, and again ten years later, without attributing them to Jansenius in particular. The formulary controversy led Pascal to write the famous Lettres provinciales in which he attacked the Jesuits and their moral. Following this anonymous publication, the King sent spies everywhere, condemned the librarians, the Jansenists of Port-Royal, Antoine Arnauld, Pierre Nicole, la Mère Angélique, Soeur Agnès, etc. were forced to sign the formulary. The Jansenists reasoning was that the Pope had of course the power to condemn heretical propositions and this strategy would impose decades of theological disputes and debate. The controversy did not involve only Papal authority, but rather his authority concerning Biblical exegesis, further controversy led to the bull Unigenitus, issued by Clement XI in 1713, which marked the end of Catholic toleration of Jansenist doctrine. Up until the French Revolution, Jansenism would live on as a force in France. Anonymous Jansenists published a magazine called Nouvelles ecclésiastiques, which frequently featured anti-Jesuit propaganda, eventually, Jansenists would collaborate with independent-minded Gallicanists in promoting the Jesuits expulsion from France in 1764
22.
Neoplatonism
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Neoplatonists were heavily influenced by Plato, but also by the Platonic tradition that thrived during the six centuries which separated the first of the Neoplatonists from Plato. In defining the term Neoplatonism, it is difficult to reduce the school of thought to a set of ideas that all Neoplatonic philosophers shared in common. The work of Neoplatonic philosophy involved describing the derivation of the whole of reality from a single principle, instead, the most concise definition of Neoplatonism casts it as a historical term. Thinkers of this period include Syrianus, Olympiodorus the Younger. Neoplatonism has been influential throughout history. In the Middle Ages, Neoplatonic ideas were integrated into the philosophical and theological works of many of the most important medieval Islamic, Christian, yeats and T. S. Eliot, among many more. The term Neoplatonism has a function as a historical category. On the one hand, it differentiates the philosophical doctrines of Plotinus, on the other, the term makes an assumption about the novelty of Plotinus interpretation of Plato. The term Neoplatonism implies that Plotinus interpretation of Plato was so distinct from those of his predecessors that it should be thought to introduce a new period in the history of Platonism. Some contemporary scholars, however, have taken issue with this assumption and have doubted that Neoplatonism constitutes a useful label and they claim that merely marginal differences separate Plotinus teachings from those of his immediate predecessors. Whether Neoplatonism is a meaningful or useful historical category is itself a central question concerning the history of the interpretation of Plato, for much of the history of Platonism, it was commonly accepted that the doctrines of the Neoplatonists were essentially the same as those of Plato. The Renaissance Platonist Marsilio Ficino, for instance, thought that the Neoplatonic interpretation of Plato was an authentic, contemporary scholars often identify the German theologian Friedrich Schleiermacher as an early thinker who took Platos philosophy to be separate from that of his Neoplatonic interpreters. However, others have argued that the differentiation of Plato from Neoplatonism was the result of a historical development that preceded Schleiermachers scholarly work on Plato. The most important forerunners of Neoplatonism are the Middle Platonists, such as Plutarch, Neoplatonism is generally a metaphysical and epistemological philosophy. Neoplatonism is a form of idealistic monism combined with elements of polytheism, although the founder of Neoplatonism is supposed to have been Ammonius Saccas, the Enneads of his pupil Plotinus are the primary and classical document of Neoplatonism. One of the features of Plotinus system, which was also taken up by subsequent Neoplatonists, is the doctrine of the One beyond being. For Plotinus, the first principle of reality is a simple, ineffable, unknowable subsistence which is both the creative source and the teleological end of all existing things. Although, properly speaking, there is no name appropriate for the first principle, the One is so simple that it cannot even be said to exist or to be a being
23.
Pelagianism
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Pelagianism is the belief that original sin did not taint human nature and that mortal will is still capable of choosing good or evil without special divine aid. This theological theory is named after the British monk Pelagius, although he denied, at least at some point in his life, Pelagius was identified as an Irishman by Saint Jerome. Pelagius taught that the human will, as created with its abilities by God, was sufficient to live a sinless life, Pelagianism has come to be identified with the view that human beings can earn salvation by their own efforts. Pelagius rejected the Augustinian concept of grace, according to his opponents, Pelagius taught that moral perfection was attainable in this life without the assistance of divine grace through human free will. Augustine contradicted this by saying that perfection was impossible without grace because we are born sinners with a sinful heart and this charge would have carried added weight since contemporaries knew that Augustine had himself been a Manichaean layman before converting to Christianity. Augustine also taught that a persons salvation comes solely through a gift, the efficacious grace of God. Pelagianism was attacked in 415 at the Council of Diospolis, which found Pelagius to be orthodox, but it was later condemned in 418 at the Council of Carthage and this condemnation was ratified at the Council of Ephesus in 431. In De causa Dei contra Pelagium et de virtute causarum, Thomas Bradwardine denounced Pelagianism in the 14th century, little is known about the life of Pelagius, and although he is frequently referred to as a British monk, his origins are by no means certain. Augustine says that he lived in Rome for a long time. Bede refers to him as Pelagius Bretto, other sources place his origins in Brittany. He was certainly known in the Roman province, both for the harsh asceticism of his public life, as well as the power and persuasiveness of his speech. Augustine, a pillar of the Church, referred to him as “saintly” before their falling out, the teachings of Pelagius are generally associated with the rejection of original sin and of the practice of infant baptism. Although the writings of Pelagius are no longer extant, the eight canons of the Council of Carthage provided corrections to the errors of the early Pelagians. These corrections include, Death did not come to Adam from a physical necessity, new-born children must be baptized on account of original sin. Justifying grace not only avails for the forgiveness of past sins, the grace of Christ not only discloses the knowledge of Gods commandments, but also imparts strength to will and execute them. Without Gods grace it is not merely more difficult, but absolutely impossible to perform good works, not out of humility, but in truth must we confess ourselves to be sinners. The saints refer the petition of the Our Father, Forgive us our trespasses, not only to others, the saints pronounce the same supplication not from mere humility, but from truthfulness. Some codices containing a ninth canon, Children dying without baptism do not go to a place, since the non-reception of baptism excludes both from the kingdom of heaven and from eternal life
24.
Scholasticism
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It originated as an outgrowth of and a departure from Christian monastic schools at the earliest European universities. The Scholastic thought is known for rigorous conceptual analysis and the careful drawing of distinctions. Because of its emphasis on rigorous dialectical method, scholasticism was eventually applied to other fields of study. Some of the figures of scholasticism include Anselm of Canterbury, Peter Abelard, Alexander of Hales, Albertus Magnus, Duns Scotus, William of Ockham, Bonaventure. Important work in the tradition has been carried on well past Aquinass time, for instance by Francisco Suárez and Luis de Molina. The terms scholastic and scholasticism derive from the Latin word scholasticus and the latter from the Greek σχολαστικός, forerunners of Christian scholasticism were Islamic Ilm al-Kalām, literally science of discourse, and Jewish philosophy, especially Jewish Kalam. The first significant renewal of learning in the West came with the Carolingian Renaissance of the Early Middle Ages, charlemagne, advised by Peter of Pisa and Alcuin of York, attracted the scholars of England and Ireland. By decree in AD787, he established schools in every abbey in his empire and these schools, from which the name scholasticism is derived, became centers of medieval learning. During this period, knowledge of Ancient Greek had vanished in the west except in Ireland, Irish scholars had a considerable presence in the Frankish court, where they were renowned for their learning. Among them was Johannes Scotus Eriugena, one of the founders of scholasticism, Eriugena was the most significant Irish intellectual of the early monastic period and an outstanding philosopher in terms of originality. He had considerable familiarity with the Greek language and translated works into Latin, affording access to the Cappadocian Fathers. The other three founders of scholasticism were the 11th-century scholars Peter Abelard, Archbishop Lanfranc of Canterbury and Archbishop Anselm of Canterbury and this period saw the beginning of the rediscovery of many Greek works which had been lost to the Latin West. As early as the 10th century, scholars in Spain had begun to gather translated texts and, in the half of that century. After a successful burst of Reconquista in the 12th century, Spain opened even further for Christian scholars, as these Europeans encountered Islamic philosophy, they opened a wealth of Arab knowledge of mathematics and astronomy. Scholars such as Adelard of Bath traveled to Spain and Sicily, translating works on astronomy and mathematics, at the same time, Anselm of Laon systematized the production of the gloss on Scripture, followed by the rise to prominence of dialectic in the work of Abelard. Peter Lombard produced a collection of Sentences, or opinions of the Church Fathers and other authorities The 13th, the early 13th century witnessed the culmination of the recovery of Greek philosophy. Schools of translation grew up in Italy and Sicily, and eventually in the rest of Europe, powerful Norman kings gathered men of knowledge from Italy and other areas into their courts as a sign of their prestige. His work formed the basis of the commentaries that followed
25.
Jansenism
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Jansenism was a Catholic heretical theological movement, primarily in France, that emphasized original sin, human depravity, the necessity of divine grace, and predestination. The movement originated from the published work of the Dutch theologian Cornelius Jansen. It was first popularized by Jansens friend Abbot Jean Duvergier de Hauranne, of Saint-Cyran-en-Brenne Abbey, through the 17th and into the 18th centuries, Jansenism was a distinct movement within the Catholic Church. The theological centre of the movement was the convent of Port-Royal Abbey, Paris, which was a haven for writers including Duvergier, Arnauld, Pierre Nicole, Blaise Pascal, Jansenism was opposed by many in the Catholic hierarchy, especially the Jesuits. Although the Jansenists identified themselves only as rigorous followers of Augustine of Hippos teachings, Jansenist leaders endeavored to accommodate the popes pronouncements while retaining their uniqueness, and enjoyed a measure of peace in the late 17th century under Pope Clement IX. However, further controversy led to the apostolic constitution Unigenitus Dei Filius, promulgated by Pope Clement XI in 1713, the origins of Jansenism lie in the friendship of Jansen and Duvergier, who met in the early 17th century when both were studying theology at the University of Leuven. Duvergier was Jansens patron for a number of years, getting Jansen a job as a tutor in Paris in 1606, two years later, he got Jansen a position teaching at the bishops college in Duvergiers hometown of Bayonne. The duo studied the Church Fathers together, with a focus on the thought of Augustine of Hippo. Duvergier became abbot of Saint Cyran Abbey in Brenne and was known as the Abbé de Saint-Cyran for the rest of his life, Jansen returned to the University of Leuven, where he completed his doctorate in 1619 and was named professor of exegesis. Jansen and Duvergier continued to correspond about Augustine, especially Augustines teachings on grace, upon the recommendation of King Philip IV of Spain, Jansen was consecrated as bishop of Ypres in 1636. Jansen died in a 1638 epidemic and this manuscript, published in 1640 as Augustinus, expounded Augustines system and formed the basis for the subsequent Jansenist Controversy. Jansen emphasized a particular reading of Augustines idea of efficacious grace which stressed that only a portion of humanity were predestined to be saved. Jansen insisted that the love of God was fundamental, and that only perfect contrition, Duvergier was not released until after Richelieus death in 1642, and he died shortly thereafter, in 1643. Jansen also insisted on justification by faith, although he did not contest the necessity of revering saints, of confession, Jansens opponents condemned his teachings for their alleged similarities to Calvinism. Pascal himself claimed that Molinists were correct concerning the state of humanity before the Fall, the heresy of Jansenism, as stated by subsequent Roman Catholic doctrine, lay in denying the role of free will in the acceptance and use of grace. Jansenism asserts that Gods role in the infusion of grace cannot be resisted, Catholic doctrine, in the Catechism of the Catholic Church, is that Gods free initiative demands mans free response—that is, humans freely assent or refuse Gods gift of grace. However, on August 1,1642, the Holy Office issued a decree condemning Augustinus, in 1602, Marie Angélique Arnauld become abbess of Port-Royal-des-Champs, a Cistercian convent in Magny-les-Hameaux. There, she reformed discipline after an experience in 1608
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Order of Saint Augustine
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In its establishment in its current form, it was shaped as a mendicant Order, one of the four great Orders which follow that way of life. The Order has done much to extend the influence of the Church, to propagate the Roman Catholic Faith, the Order has, in particular, spread internationally the veneration of the Virgin Mary under the title of Our Lady of Good Counsel. St. Augustine of Hippo, first with friends and afterward as bishop with his clergy. Religious vows were not obligatory, but the possession of property was prohibited. Their manner of life led others to imitate them, epistola ccxi, otherwise cix, contains the early Augustinian Rule for Nuns, Epistolae ccclv and ccclvi De moribus clericorum. Between 430 and 570 this life-style was carried to Europe by monks and this system of life for cathedral clergy continued in various locations throughout Europe for centuries. As the first millennium came to an end, the fervor of this began to wane. At the start of the millennium, there was a revival in interest in the stricter form of clerical life. Several groups of canons were established under various disciplines, all with the Augustinian Rule as their basis, examples of these were the Congregation of canons in Ravenna, founded by the Blessed Peter de Honestis about 1100, as well as the Norbertines. Around the start of the 13th century, many communities, especially in the vicinity of Siena, Italy. These were often small and composed of laymen, thus they lacked the clerical orientation of the canons and their foundational spirit was one of solitude and penance. With time, some of the adopted a more outward looking way of life. As the number of hermit-priests increased, assisting the clergy in providing spiritual care for their neighbors became a larger part of their lives. In 1223 four of the communities around Siena joined in a loose association, at this time there were a number of eremitical groups living in such diverse places as Tuscany, Latium, Umbria, Liguria, England, Switzerland, Germany, and perhaps France. In 1243 the Tuscan hermits petitioned Pope Innocent IV to unite them all as one group, the bull also appointed Cardinal Riccardo Annibaldi as their supervisor and legal guide. The importance of this man in the foundation of the Order cannot be overstated, the delegates from other small religious communities met in Rome on 1 March 1256, which resulted in a union. Lanfranc Septala of Milan, Prior of the Bonites, was appointed the first Prior General of the newly constituted Order, ecclesiastical privileges were granted to the order almost from its beginning. Since the end of the 13th century the sacristan of the Papal Palace was always to be an Augustinian friar and this privilege was ratified by Pope Alexander VI and granted to the Order forever by a Bull issued in 1497
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Catholic religious order
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Catholic religious orders are, historically, a category of Catholic religious institutes. Subcategories are canons regular, monastics, mendicants, and clerks regular, original Catholic religious orders of the Middle Ages include the Order of Saint Benedict, the Carmelites, the Order of Friars Minor, the Dominican Order, and the Order of Saint Augustine. As such, also the Teutonic Order may qualify, today mainly monastic, in the past, what distinguished religious orders from other institutes was the classification of the vows that the members took in religious profession as solemn vows. According to this criterion, the last religious order founded was that of the Bethlehem Brothers in 1673. Nevertheless, in the course of the 20th century some religious institutes outside the category of orders obtained permission to make solemn vows, at least of poverty, solemn vows were originally considered indissoluble. As noted below, dispensations began to be granted in later times, the members of a religious order for men were called regulars, those belonging to a religious congregation were simply religious, a term that applied also to regulars. However, it abolished the distinction according to which solemn vows, thus members of orders were barred absolutely from marriage, and any marriage they attempted was invalid. Those who made simple vows were obliged not to marry, but if they did break their vow, after publication of the 1917 Code, many institutes with simple vows appealed to the Holy See for permission to make solemn vows. The Apostolic Constitution Sponsa Christi of 21 November 1950 made access to that permission easier for nuns, many of these latter institutes of women then petitioned for the solemn vow of poverty alone. It has accordingly dropped the language of the 1917 code and uses the term religious institute to designate all such institutes of consecrated life alike. Thus the Church no longer draws the distinction between religious orders and congregations. It applies to all such institutes the single name religious institute, a religious order is characterized by an authority structure where a superior general has jurisdiction over the orders dependent communities. An exception is the Order of St Benedict which is not an order in this technical sense, because it has a system of independent houses. However, the Constitutions governing the global independent houses and its distinct congregations were approved by the pope. The Canons Regular of Saint Augustine are in a similar to that of the Benedictines. They are organized in eight congregations, each headed by an abbot general, and the Cistercians are in thirteen congregations, each headed by an abbot general or an abbot president, but do not use the title of abbot primate. The Annuario Pontificio lists for both men and women the institutes of consecrated life and the like that are of pontifical right, for the men, it gives what it now calls the Historical-Juridical List of Precedence. The arrangement in this list dates back many decades and it is found, for instance, in the 1964 edition of the Annuario Pontificio, pp. 807–870, where the heading is States of Perfection
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Anglican religious order
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Anglican religious orders are communities of men or women in the Anglican Communion who live under a common rule of life. Members may be laity or clergy, but most commonly include a mixture of both and they lead a common life of work and prayer, sometimes on a single site, sometimes spread over multiple locations. Amongst the friars and sisters the term mendicant is sometimes applied to orders whose members are geographically mobile, Brother and Sister are common forms of address across all the communities. The titles Father and Mother or Reverend Father and Reverend Mother are commonly applied to the leader of a community, in the Benedictine tradition the formal titles Right Reverend and Very Reverend are sometimes applied to the Abbot and Prior of the community. Benedictine communities sometimes apply the titles Dom and Dame to professed male and female members, Religious orders were dissolved by King Henry VIII when he separated the Church of England from papal primacy. In 1626, the saintly Nicholas Ferrar, a protege of William Laud, since there was no formal Rule, no vows taken, and no enclosure, Little Gidding cannot be said to be a formal religious community, like a monastery, convent, or hermitage. The household had a routine according to High Church principles and the Book of Common Prayer, fiercely denounced by the Puritans and denounced as Protestant Nunnery and as an Arminian heresy, Little Gidding was attacked in a 1641 pamphlet entitled The Arminian Nunnery. The fame of the Ferrars and the Little Gidding community spread, King Charles I visited three times, including on 2 May 1646 seeking refuge after the Royalist defeat at the Battle of Naseby. The community ended when its last member died in 1657, since that time, interest in the community has grown and not been limited to members of the Anglican Communion. Between 1841 and 1855, several orders for women were begun, among them the Community of St. Mary the Virgin at Wantage. Religious orders for men appeared later, beginning in 1866 with the Society of St. John the Evangelist. In North America, the founding of Anglican religious orders began in 1842 with the Nashotah Community in Wisconsin, there are currently about 2,400 monks and nuns in the Anglican communion, about 55% of whom are women and 45% of whom are men. During the three centuries from dissolution to restoration some views expressed a desire for the restoration of the life within Anglicanism. In 1829 the poet Robert Southey, in his Colloquies, trusts that “thirty years hence this reproach also may be effaced, and England may have its Beguines and its Sisters of mercy. It is grievously in need of them. ”Practical efforts were made in the households of Nicholas Ferrar at Little Gidding,1625, and of William Law at Kings Cliffe,1743. Bede in his Autobiography, “about 12 Protestant ladies of gentle birth and considerable means” founded a convent, with William Sancroft, then Dean of St Pauls. D. Acland, Mr A. J. Beresford-Hope, Lord Lyttelton and Lord John Manners, on 26 March 1845 the Park Village Community was set on foot in Regents Park, London, to minister to the poor population of St Pancras. The “Rule” was compiled by Edward Pusey, who also gave spiritual supervision, in the Crimean War the superior and other sisters went out as nurses with Florence Nightingale
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Rule of St. Augustine
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The Rule of St. Augustine, written about the year 400, is a brief document divided into eight chapters and serves as an outline for religious life lived in community. The last is a treatise on eremitical life by Blessed Ælred, Abbot of Rievaulx, England, Saint Augustine wrote this letter in 423 to the nuns in a monastery at Hippo that had been governed by his sister and in which his cousin and niece lived. This letter contains no clear, minute prescriptions as are found in later monastic rules. Nevertheless, the Bishop of Hippo was a law-giver and his letter was to be read weekly and he considered poverty the foundation of the monastic life but attached no less importance to fraternal charity, which consists in living in peace and concord. The superior, in particular, was recommended to practice this virtue, the nuns make their own habits, which consist of a dress, a cincture, and a veil. Prayer, in common, occupies an important place in their life, being said in the chapel at stated hours and according to the forms, and comprising hymns, psalms. Those sisters desiring to lead a contemplative life are allowed to follow special devotions in private. The nuns partook of very frugal fare and, in all probability, the sick and infirm are objects of the most tender care and solicitude, and certain concessions are made in favor of those who, before entering religion, led a life of luxury. During meals some instructive matter is to be read aloud to the nuns, although the Rule of St. Augustine contains but a few precepts, it dwells at great length upon religious virtues and the ascetic life, this being characteristic of all primitive Rules. In his sermons 355 and 356 the saint discourses on the observance of the vow of poverty. Augustine sought to dispel suspicions harboured by the faithful of Hippo against the clergy leading a life with him in his episcopal residence. This was called the Apostolic Rule, aurelius, Bishop of Carthage, was greatly disturbed by the conduct of monks who indulged in idleness under pretext of contemplation, and at his request St. In several of his letters and sermons is found a useful complement to his teaching on the monastic life and duties it imposes. In his treatise, De opere monachorum, he inculcates the necessity of labour, without, however, subjecting it to any rule, the gaining of ones livelihood rendering it indispensable. Monks of course, devoted to the ecclesiastical ministry observe, ipso facto and these, then, are the most important monastic prescriptions found in the rule of and writings of Saint Augustine. De vitâ eremiticâ ad sororem liber is a treatise on eremitical life by St. Ælred, Abbot of Rievaulx, England, Augustine was a monk, this fact stands out unmistakably in the reading of his life and works. There were still other monks who were priests and who exercised the ministry outside of the episcopal, the silence was imposed, however, was not perpetual, and the seventeenth and eighteenth centuries were resumed between the Canons and the Hermits but all to no avail. Pierre de Saint-Trond, Prior of the Canons Regular of St. Martin of Louvain, gabriel Pennot, Nicolas Desnos and Le Large uphold the thesis of the Canons, Gandolfo, Lupus, Giles of the Presentation, and Noris sustain that of the Hermits
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Mendicant
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A mendicant is one who practices mendicancy and relies chiefly or exclusively on charitable donations to survive. It is a form of asceticism, many religious orders adhere to a mendicant way of life, including the Catholic mendicant orders, Hindu ascetics, some dervishes of Sufi Islam, and the monastic orders of Jainism and Buddhism. In the Catholic Church, followers of Saint Francis of Assisi and Saint Dominic became known as mendicants, the Way of a Pilgrim depicts the life of an Eastern Christian mendicant. Media related to Mendicant monks at Wikimedia Commons Dictionary definition from the Free Dictionary
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Friar
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The most significant orders of friars are the Dominicans, Franciscans, Augustinians and Carmelites. Friars are different from monks in that they are called to live the evangelical counsels in service to society, rather than through cloistered asceticism, whereas monks live in a self-sufficient community, friars work among laypeople and are supported by donations or other charitable support. A monk or nun makes their vows and commits to a community in a particular place. The English term Friar is derived from the Norman French word frere, from the Latin frater, Fray is sometimes used in former Spanish colonies such as the Philippines or the American Southwest as a title, such as in Fray Juan de Torquemada. In the Roman Catholic Church, there are two classes of orders known as friars, or mendicant orders, the four great orders, the four great orders were mentioned by the Second Council of Lyons, and are, The Carmelites, founded c. They are also known as the White Friars because of the cloak which covers their brown habit. They received papal approval from Honorius III in 1226 and later by Innocent IV in 1247, the Carmelites were founded as a purely contemplative order, but became mendicants in 1245. There are two types of Carmelites, those of the Ancient Observance and those of the Discalced Carmelites and they are also known as the Friars Minor. The Franciscans were founded by St. Francis of Assisi and received papal approval by Innocent III in 1209. Today the Friars Minor is composed of three branches, the Order of Friars Minor, Order of Friars Minor Capuchin and the Order of Friars Minor Conventual wearing grey or black habits. They are also known as the Friar Preachers, or the Black Friars, the Dominicans were founded by St. Dominic and received papal approval from Honorius III in 1216 as the Ordo Praedicatorum under the Rule of St. Augustine. They became a mendicant order in 1221, the Augustinians, founded in 1244 and enlarged in 1256. They are also known as the Hermits of St. Augustine and their rule is based on the writings of Augustine of Hippo. The Augustinians were assembled from various groups of hermits as a mendicant order by Pope Innocent IV in 1244, additional groups were added by Alexander IV in 1256. Francis, a branch of the Third Order of St, in the Anglican Communion there are also a number of mendicant groups such as the Anglican Friars Preachers and The Society of St. Francis. Several high schools, as well as Providence College, use friars as their school mascot, the Major League Baseball team San Diego Padres have the Swinging Friar. The University of Michigans oldest a cappella group is a male known as The Friars. The University of Pennsylvania has an honor society known as Friars
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Hermit
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A hermit is a person who lives in seclusion from society. In Christianity, the term was applied to a Christian who lives the eremitic life out of a religious conviction. In the Christian tradition the eremitic life is a form of monastic living that preceded the monastic life in the cenobium. The Rule of St Benedict lists hermits among four kinds of monks, other religions, for example, Buddhism, Hinduism, Islam, and Taoism, also have hermits in the sense of individuals living an ascetic form of life. In modern colloquial usage, hermit denotes anyone living apart from the rest of society, or simply participating in social events. In the common Christian tradition the first known Christian hermit in Egypt was Paul of Thebes, an antecedent for Egyptian eremiticism may have been the Syrian solitary or son of the covenant who undertook special disciplines as a Christian. In the Middle Ages some Carmelite hermits claimed to trace their origin to Jewish hermits organized by Elijah, Christian hermits in the past have often lived in isolated cells or hermitages, whether a natural cave or a constructed dwelling, situated in the desert or the forest. They tended to be out for spiritual advice and counsel. Some eventually acquired so many disciples that they had no physical solitude at all, the early Christian Desert Fathers wove baskets to exchange for bread. In medieval times hermits were also found within or near cities where they earn a living as a gate keeper or ferryman. From the Middle Ages and down to modern times eremitical monasticism has also practiced within the context of religious institutes in the Christian West. This applies to both their monks and their nuns, there have also been many hermits who chose that vocation as an alternative to other forms of monastic life. In the 11th century, the life of the hermit gained recognition as a legitimate independent pathway to salvation, many hermits in that century and the next came to be regarded as saints. The term anchorite is often used as a synonym for hermit, not only in the earliest written sources, yet the anchoritic life, while similar to the eremitic life, can also be distinct from it. Anchorites and anchoresses lived the life in the solitude of an anchorhold, usually a small hut or cell. The door of an anchorage tended to be bricked up in a ceremony conducted by the local bishop after the anchorite had moved in. Another window looked out into the street or cemetery, enabling charitable neighbors to deliver food, clients seeking the anchorites advice might also use this window to consult him or her. There are also lay people who follow an eremitic lifestyle
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Order of Augustinian Recollects
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The Order of Augustinian Recollects or simply the Augustinian Recollects are a Roman Catholic mendicant Catholic religious order of friars and nuns. They are a reformist offshoot from the Augustinian hermit friars and follow the same Rule of St. Augustine, the Order was founded in 16th-century Spain as a separate province of the Augustinian friars under their own Vicar General. Their reform emphasized fidelity to the Rule of St. Augustine, the reformers placed special emphasis on community prayer and simplicity of life. On June 5,1621, the Recollects was raised to the level of an autonomous Religious Congregation and they were formally recognized as a Mendicant Order in the Catholic Church in 1912, the last to be so designated. The Third Order of the Recollects of St. Augustine was set up to lay men and women. They publicly declare promises to seek to follow the teachings of St. Augustine, modern changes in the Roman Catholic Church have led to an increased emphasis on the laity in the work of the Church. As part of the Order, they now share in the work of the friars, the official languages of the Order are Spanish, English, and Portuguese. With their arrival in May 1606 from Spain, the Recollects became one of the most important groups in the history of the evangelization of the Philippines. Many times, the given to this Order were the poorest islands in the archipelago. Most of their houses were just formation centers, but they opened them to the public because the faithful would go and their first house was built in Bagumbayan, outside the walls of Manila. The convent was destroyed during the World War II liberation of Manila, instead of rebuilding, the Order moved to its present house, then San Sebastian Church, in Quiapo, Manila. Their first parish was in Masinloc, Zambales, however, this has already been transferred to the management of the Diocese. Other parishes that were given to early in their ministry in the Philippines were those of Mabalacat in Pampanga, Capas. The order also had missions in Palawan, Calamianes and Caraga and they laid the foundation for Puerto Princesa City, the capital of Palawan. Mindoro and Bohol became part of their missions as well, the province that was most heavily influenced by the Order is the island of Negros now divided into two provinces, Occidental and Oriental. Most of the towns in both provinces are named after towns where the came from in Spain, such as La Carlota, Valencia. The Recollect friars form a significant segment of the clergy, since the creation of the Province of Saint Ezekiél Moreno on November 28,1998, the Philippine Province was officially separated from the Province of San Nicolas de Tolentino. Now, the Philippine Province supervises not only the different missions in the Philippines but also in Sierra Leone, the Order administers two universities, the University of Negros Occidental-Recoletos in Bacolod City founded in 1941 and University of San Jose - Recoletos in Cebu City founded in 1947
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Prior
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Prior, derived from the Latin for earlier, first, is an ecclesiastical title for a superior, usually lower in rank than an abbot or abbess. Its earlier generic usage referred to any monastic superior, in the Rule of Saint Benedict, the term appears several times, referring to any superior, whether an abbot, provost, dean, etc. In other old monastic rules the term is used in the generic sense. With the Cluniac Reforms, the prior received a specific meaning, it supplanted the provost or dean. As a result, it is not in use for the congregation as a whole, among them, the equivalent term of prior general is the one used. This applies, e. g. for the Camaldolese and the Carthusians, the term is also used by various mendicant orders, e. g. the Carmelites and the Dominicans. This applies both to the friars and the nuns of these orders and he has no ordinary jurisdiction by virtue of his office, since he performs the duties of his office entirely according to the will and under the direction of the abbot. His jurisdiction is, therefore, a one and extends just as far as the abbot desires. He is appointed by the abbot, generally after a consultation in chapter with the monks of the monastery. In many monasteries, especially larger ones, the prior is assisted by a sub-prior. In former times there were in larger monasteries, besides the prior and he had no authority to correct or punish the brethren, but was to report to the claustral prior whatever he found amiss or contrary to the rules. In the high days of Cluny, the abbot was assisted by a coadjutor styled Grand-Prior, the Conventual prior is the independent superior of a monastery that is not an abbey. In some orders, like the Benedictines, a remains a priory until it is considered stable enough. In other Orders, like the Camaldolese and Carthusians, conventual priors are the norm and this title, in its feminine form prioress, is used for monasteries of nuns in the Dominican and Carmelite orders. An Obedientiary Prior heads a monastery created as a satellite of an abbey, a Prior Provincial is the regional superior of certain Orders, such as the Order of Friars Preachers Dominicans or the Carmelite friars. In this last case, the head of the whole Order is called the prior general, among communities of friars, the second superior is called the sub-prior and his office is similar to that of the claustral prior in the Benedictine Order. Catholic religious order Priory This article incorporates text from a now in the public domain, Herbermann, Charles
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Spain
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By population, Spain is the sixth largest in Europe and the fifth in the European Union. Spains capital and largest city is Madrid, other urban areas include Barcelona, Valencia, Seville, Bilbao. Modern humans first arrived in the Iberian Peninsula around 35,000 years ago, in the Middle Ages, the area was conquered by Germanic tribes and later by the Moors. Spain is a democracy organised in the form of a government under a constitutional monarchy. It is a power and a major developed country with the worlds fourteenth largest economy by nominal GDP. Jesús Luis Cunchillos argues that the root of the span is the Phoenician word spy. Therefore, i-spn-ya would mean the land where metals are forged, two 15th-century Spanish Jewish scholars, Don Isaac Abravanel and Solomon ibn Verga, gave an explanation now considered folkloric. Both men wrote in two different published works that the first Jews to reach Spain were brought by ship by Phiros who was confederate with the king of Babylon when he laid siege to Jerusalem. This man was a Grecian by birth, but who had given a kingdom in Spain. He became related by marriage to Espan, the nephew of king Heracles, Heracles later renounced his throne in preference for his native Greece, leaving his kingdom to his nephew, Espan, from whom the country of España took its name. Based upon their testimonies, this eponym would have already been in use in Spain by c.350 BCE, Iberia enters written records as a land populated largely by the Iberians, Basques and Celts. Early on its coastal areas were settled by Phoenicians who founded Western Europe´s most ancient cities Cadiz, Phoenician influence expanded as much of the Peninsula was eventually incorporated into the Carthaginian Empire, becoming a major theater of the Punic Wars against the expanding Roman Empire. After an arduous conquest, the peninsula came fully under Roman Rule, during the early Middle Ages it came under Germanic rule but later, much of it was conquered by Moorish invaders from North Africa. In a process took centuries, the small Christian kingdoms in the north gradually regained control of the peninsula. The last Moorish kingdom fell in the same year Columbus reached the Americas, a global empire began which saw Spain become the strongest kingdom in Europe, the leading world power for a century and a half, and the largest overseas empire for three centuries. Continued wars and other problems led to a diminished status. The Napoleonic invasions of Spain led to chaos, triggering independence movements that tore apart most of the empire, eventually democracy was peacefully restored in the form of a parliamentary constitutional monarchy. Spain joined the European Union, experiencing a renaissance and steady economic growth
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Mendicant orders
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By contrast, the mendicants avoided owning property, did not work at a trade, and embraced a poor, often itinerant lifestyle. They depended for their survival on the goodwill of the people to whom they preached, what is called the mendicant movement in Church history arose primarily in the 13th century in Western Europe. Until that time the monks of Europe worked at their trade in their monastery, renouncing personal property, they owned all things in common as a community after the example of chapters 2 and 4 of the Acts of the Apostles. With the rise of Western monasticism, monasteries attracted not only individuals aspiring to become monks and nuns, the idea that Christ came down to earth poor and that the true Church must be the church of the poor clashed with this image. The desire for true Christian authenticity was thus seen by some to contrast to the reality of the empirical Church, the twelfth century saw great changes in western Europe. As commerce revived, urban centers arose and with them an urban middle class, new directions in spirituality were called for. Ecclesiastical reform became a theme of the cultural revival of this era. In response to crisis, there emerged the new mendicant orders founded by Francis of Assisi. The mendicant friars were bound by a vow of poverty and dedication to a way of life, renouncing property. Their survival was dependent upon the good will and material support of their listeners and it was this way of life that gave them their name, mendicant, derived from the Latin mendicare, meaning to beg. The mendicant movement had started in France and Italy and became popular in the poorer towns and cities of Europe at the beginning of the thirteenth century. The refusal of the mendicants to own property and therefore to pay taxes was seen as threatening the stability of the established Church which was planning a crusade. Francis came to this manner of life through a period of personal conversion, the Franciscans spread far and wide the devotion to the humanity of Christ, with the commitment to imitate the Lord. The Franciscan movement summarized and surpassed all the others and this was not only in the obvious holiness of Francis of Assisi, but also in the personality of the followers whom Francis attracted. Many of them were priests and men of learning whose contributions were notable in the rapid evolution, notable Franciscans include Anthony of Padua, who were inspirations to the formation of Christian mendicant traditions. While on a visit to southern France, Saint Dominic met the Albigensians, before this time, religious life had been monastic, but with Dominic the secluded monastery gave way to priories in the cities. With deep insight the Franciscans and Dominicans put into practice a pastoral strategy suited to the social changes, the emergence of urban centers meant concentrated numbers of the homeless and the sick. This created problems for the churches who found themselves unable to address these issues
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Clergy
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Clergy are some of the main and important formal leaders within certain religions. The roles and functions of clergy vary in different religious traditions but these usually involve presiding over specific rituals, some of the terms used for individual clergy are cleric, clergyman, clergywoman, clergyperson and churchman. In Islam, a leader is often known formally or informally as an imam, mufti. In Jewish tradition, a leader is often a rabbi or hazzan. Cleric comes from the ecclesiastical Latin clericus, for belonging to the priestly class. This is from the Ecclesiastical Greek clericus, meaning appertaining to an inheritance, Clergy is from two Old French words, clergié and clergie, which refer to those with learning and derive from Medieval Latin clericatus, from Late Latin clericus. Clerk, which used to mean one ordained to the ministry, in the Middle Ages, reading and writing were almost exclusively the domain of the priestly class, and this is the reason for the close relationship of these words. Now, the state is tied to reception of the diaconate. Minor Orders are still given in the Eastern Catholic Churches, and it is in this sense that the word entered the Arabic language, most commonly in Lebanon from the French, as kleriki meaning seminarian. This is all in keeping with Eastern Orthodox concepts of clergy, which include those who have not yet received, or do not plan to receive. A priesthood is a body of priests, shamans, or oracles who have religious authority or function. Buddhist clergy are often referred to as the Sangha. This diversity of monastic orders and styles was originally one community founded by Gautama Buddha during the 5th century BC living under a set of rules. The interaction between Buddhism and Tibetan Bon led to a uniquely Tibetan Buddhism, within which various sects, similarly, the interaction between Indian Buddhist monks and Chinese Confucian and Taoist monks from c200-c900AD produced the distinctive Chan Buddhism. In these ways, manual labour was introduced to a practice where monks originally survived on alms, layers of garments were added where originally a single thin robe sufficed and this adaptation of form and roles of Buddhist monastic practice continued after the transmission to Japan. For example, monks took on administrative functions for the Emperor in particular secular communities, again, in response to various historic attempts to suppress Buddhism, the practice of celibacy was relaxed and Japanese monks allowed to marry. This form was then transmitted to Korea, during later Japanese occupation, as these varied styles of Buddhist monasticism are transmitted to Western cultures, still more new forms are being created. This broad difference in approach led to a schism among Buddhist monastics in about the 4th century BCE
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Canons Regular
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Secular canons, by contrast, belong to a community of priests attached to a church but do not take vows or live in common under a Rule. Canons Regular are sometimes called Black or White Canons, depending on the color of the habit worn by the congregation to which they belong. Some congregations of Canons Regular have retained the vow of stability, famous Canons Regular include Pope Adrian IV, Thomas à Kempis, and Desiderius Erasmus. The Canons Regular are not to be confused with the Order of Saint Augustine, Pope Urban II wrote of two forms of religious life, the monastic and the canonical. He likened the monks to the role of Mary, and the canons to that of her sister and these clergy were called canon because their names were kept in a list known as a kanon, a Greek word meaning rule. The monks sought to reflect supernatural order and stability within their monasteries, with examples of worship, farming, medical care, librarianship, learning, by 1125 hundreds of communities of Canons had sprung up in Western Europe. Usually they were autonomous of one another, and varied in their ministries. One obvious place where a group of priests was required was within a cathedral, where there were many Masses to celebrate, Canons often came to be associated with cathedrals, but other groups of canons also established themselves in smaller centres. In a word, canons regular may be considered as the genus, and Austin Canons as the species, or all Austin Canons are canons regular and this is what constitutes a canon regular and what distinguishes him from a monk. The clerical state is essential to the Order of Canons Regular, Erasmus, himself a canon regular, declared that the canons regular are a median point between the monks and the secular clergy. The outer appearance and observances of the canons regular can seem very similar to those of the monks and this is because the various reforms borrowed certain practices from the monks for the use of the canons. According to St. Augustine, a canon regular professes two things, sanctitatem et clericatum, St. Augustine’s teaching and example has become the heritage of the Church as it sets about bringing to life again the common life of clerics. The canons regular do not confine themselves exclusively to canonical functions, many congregations of canons worked among the poor, the lepers, and the infirm. The clerics established by St. Patrick in Ireland had a Guest House for pilgrims, and the rule given by Chrodegang to his canons enjoined that a hospital should be near their house that they might tend the sick. St. Augustine of Hippo did not found the order of canons regular, there were Canons Regular before St. Augustine. In the first centuries after Christ, priests lived with the bishop and carried out the liturgy, while each could own his own property, they lived together and shared common meals and a common dormitory. From the 4th to the middle of the 11th century, the communities of canons were established exclusively by bishops, the oldest form of canonical life was known as Ordo Antiquus. The first who successfully united the clerical state with the observance was St Eusebius
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Evangelical counsels
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The three evangelical counsels or counsels of perfection in Christianity are chastity, poverty, and obedience. As Jesus of Nazareth stated in the Canonical gospels, they are counsels for those who desire to become perfect, the Catholic Church interprets this to mean that they are not binding upon all and hence not necessary conditions to attain eternal life. Rather they are acts of supererogation that exceed the minimum stipulated in the Commandments in the Bible, there are early forms of religious vows in the Christian monastic traditions. These vows are made now by the members of all Roman Catholic religious institutes founded subsequently and constitute the basis of their other regulations of their life and conduct. Again in the Gospels, Jesus speaks of eunuchs who have made themselves eunuchs for the kingdom of heaven, and added He that can receive it, let him receive it. These counsels have been analyzed as a way to keep the world from distracting the soul and it is, therefore, the object of the three counsels of perfection to free the soul from these hindrances. Abstinence from unlawful indulgence in any of these directions is expected of all Christians as a matter of precept, the sophists in the universities have also been perplexed by these texts. In order not to make heathen of the princes, they taught that Christ did not demand these things but merely offered them as advice or counsel to those who would be perfect. And their poisonous error has spread thus to the world until everyone regards these teachings of Christ not as precepts binding on all Christians alike. Despite my inadequacy I can take comfort in the thought that God has forgiven me my sins, but no, he went away sorrowful. Because he would not obey, he could not believe, in this the young man was quite honest. He went away from Jesus and indeed this honesty had more promise than any apparent communion with Jesus based on disobedience and this article incorporates text from a publication now in the public domain, Herbermann, Charles, ed. article name needed
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