➊ Gospel Of Matthews Gospel
Church History. The Arians soon found that for all practical purposes Gospel Of Matthews Gospel was on their Gospel Of Matthews Gospel. There are also Gospel Of Matthews Gospel few fragments of the remaining books. Ancient greek life, Ronald C. Gospel Of Matthews Gospel Witte, John, Jr.
Holy Bible: Matthew 1 to 28 - Full (Contemporary English) With Text
In the United States prior to the First World War , the Social Gospel was the religious wing of the progressive movement which had the aim of combating injustice, suffering and poverty in society. Denver, Colorado , was a center of Social Gospel activism. Thomas Uzzel led the Methodist People's Tabernacle from to He established a free dispensary for medical emergencies, an employment bureau for job seekers, a summer camp for children, night schools for extended learning, and English language classes for immigrants.
Myron Reed of the First Congregational Church became a spokesman, to for labor unions on issues such as worker's compensation. His middle-class congregation encouraged Reed to move on when he became a socialist, and he organized a nondenominational church. The Baptist minister Jim Goodhart set up an employment bureau, and provided food and lodging for tramps and hobos at the mission he ran. He became city chaplain and director of public welfare of Denver in Besides these Protestants, Reform Jews and Catholics helped build Denver's social welfare system in the early 20th century.
Mark A. Matthews — of Seattle's First Presbyterian Church was a leading city reformer, who investigated red light districts and crime scenes, denouncing corrupt politicians, businessmen, and saloon keepers. With 10, members, his was the largest Presbyterian Church in the country, and he was selected the national moderator in He built a model church, with night schools, unemployment bureaus, kindergarten, an anti-tuberculosis clinic, and the nation's first church-owned radio station.
Matthews was the most influential clergymen in the Pacific Northwest, and one of the most active Social Gospelers in America. Other reforms included protecting young wage-earning women from the sex trade, outlawing public swearing, boxing, dogfights and similar affronts to their moral sensibilities. After , the movement lessened, but it was invigorated in the s by black leaders like Baptist minister Martin Luther King Jr. Examples of the Social Gospel's continued influence can still be found in Jim Wallis 's Sojourners organization's Call to Renewal and more local organizations like the Virginia Interfaith Center.
Because the Social Gospel was primarily concerned with the day-to-day life of laypeople, one of the ways in which it made its message heard was through labor movements. The AFL began a movement called Labor Forward , which was a pro-Christian group who "preached unionization like a revival. The Social Gospel movement peaked in the early 20th century, but scholars debate over when the movement began to decline, with some asserting that the destruction and trauma caused by the First World War left many disillusioned with the Social Gospel's ideals  while others argue that the war stimulated the Social Gospelers' reform efforts. While the Social Gospel was short-lived historically, it had a lasting impact on the policies of most of the mainline denominations in the United States.
Most began programs for social reform, which led to ecumenical cooperation in while in the formation of the Federal Council of Churches. Although this cooperation was about social issues that often led to charges of socialism. Johnson to transform social problems into moral problems. This helps explain his longtime commitment to social justice, as exemplified by the Great Society and his commitment to racial equality. The Social Gospel explicitly inspired his foreign-policy approach to a sort of Christian internationalism and nation building.
The Social Gospel Movement has been described as "the most distinctive American contribution to world Christianity. The Social Gospel, after , influenced the formation of Christian democracy political ideology among Protestants and Catholics in Europe. Reinhold Niebuhr has argued that the 20th century history of Western democracies has not vindicated the optimistic view of human nature which the social gospelers shared with the Enlightenment. Labor did not reject social gospellers because they were unaware of them but, rather, because their tactics and ideas were considered inadequate.
The Cooperative Commonwealth Federation , a political party that was later reformulated as the New Democratic Party , was founded on social gospel principles in the s by J. Woodsworth wrote extensively about the social gospel from experiences gained while working with immigrant slum dwellers in Winnipeg from to His writings called for the Kingdom of God "here and now". This group, led by Tommy Douglas , a Baptist minister, introduced universal medicare, family allowance and old age pensions. Started by Methodist minister A. Smith , the People's Church attempted to provide an alternative to the traditional church, which Smith viewed as unconcerned with social issues.
In his autobiography All My Life Smith describes his last sermon before starting the People's Church, saying "The Church was afraid it might give offense to the rich and powerful. Upon a decision to bring all such special cases before the Methodist Stationing Committee, however, the decisions were rescinded. Walter Rauschenbusch , one of the leading early theologians of the Social Gospel in the United States, indicated that his theology had been inspired by Sheldon's novels. Members of the Brotherhood of the Kingdom produced many of the written works that defined the theology of the Social Gospel movement and gave it public prominence.
It also remains influential among Christian socialist circles in Britain in the Church of England , and Methodist and Calvinist movements. Concurrent with this missionary movement in Africa, both Protestant and Catholic political activists helped to restore democracy to war-torn Europe and extend it overseas. Protestant political activism emerged principally in England, the Lowlands, and Scandinavia under the inspiration of both social gospel movements and neo-Calvinism.
Catholic political activism emerged principally in Italy, France, and Spain under the inspiration of both Rerum Novarum and its early progeny and of neo-Thomism. Both formed political parties, which now fall under the general egis of the Christian Democratic Party movement. Both Protestant and Catholic parties inveighed against the reductionist extremes and social failures of liberal democracies and social democracies.
Liberal democracies, they believed, had sacrificed the community for the individual; social democracies had sacrificed the individual for the community. Both parties returned to a traditional Christian teaching of "social pluralism" or "subsidiarity," which stressed the dependence and participation of the individual in family, church, school, business, and other associations. Both parties stressed the responsibility of the state to respect and protect the "individual in community.
From Wikipedia, the free encyclopedia. Social movement. Main article: Settlement movement. Christianity portal. Washington Gladden Society. Retrieved 24 July Demers Ph. Gorrell, The age of social responsibility: the social gospel in the progressive era, — , Mercer University Press, US, , p. Eerdmans Publishing, US, , p. Nashville, TN: Parthenon Press. Aiken, and James R. Retrieved 14 October Winnipeg, Manitoba: Manitoba Historical Society. Ahlstrom, Sydney E. A Religious History of the American People. Ayers, Edward L. Bonner, Jeremy In Newby, Rick ed. The Rocky Mountain Region. Westport, Connecticut: Greenwood Press. Byers, Paula K. Encyclopedia of World Biography.
Detroit, Michigan: Gale Research. ISBN Carniol, Ben Toronto: Between The Lines. Carter, Paul A. Evans, Christopher H. The Social Gospel Today. Gill, Jill K. Gladden, Washington Boston: Houghton Mifflin Company. LCCN Guest, Dennis The Emergence of Social Security in Canada 3rd ed. Vancouver: University of British Columbia Press. Handy, Robert T. The Social Gospel in America, — New York, Oxford University Press. Hopkins, Charles Howard Christianity: A Social and Cultural History 2nd ed. Kutler, Stanley I. Dictionary of American History. New York: Thomson Gale. Luker, Ralph E. Marty, Martin E.
Modern American Religion. Volume 1: The Irony of It All, — Chicago: University of Chicago Press published Mitchell, Tom ISSN JSTOR Mooney, Elizabeth The Encyclopedia of Saskatchewan. Regina, Saskatchewan: University of Regina. Archived from the original on 9 November Muller, Dorothea R. After some preliminary remarks, the writer proceeds: "We first transmit to you the writing concerning the faith which was put forward by us, and then the second, which they have published after putting in additions to our expressions.
Now the writing presented by us, which when read in the presence of our most religious emperor was declared to have a right and approved character was as follows: [The Faith put forward by us]. As we have received from the bishops before us both in our first catechetical instruction and when we were baptized , and as we have learned from the Divine Scriptures, and as we have believed and taught in the presbyterate and in the office of bishop itself so now likewise believing we offer to you our faith and it is thus. Athanasius, de Dec. Athanasius, p. Athanasius, vol. The translation given here is Dr. The words in brackets are probably genuine though not given by Socrates and St. Hort in "Two Dissertations", etc.
This view is widely accepted cf. Lightfoot, art. Studies", vol. Fathers"; Duchesne, "Hist. II, p. According to this view it is natural to regard the introduction, "As we have received" etc. But other interpretations of this document are given, one of which destroys, while the other diminishes, its biographical value: a According to some the creed proferred by Eusebius was drawn up as a formula to be subscribed by all the bishops. It was they who were to say that it embodied what they had been taught as catechumens and had taught as priests and bishops.
This seems to have been the view generally held before Hort, and was Kattenbusch's view in Das apostolische Symbol, vol. One objection to this view may be noted. It makes all the bishops equivalently say that before they received the episcopate they had for some time exercised the duties of the priesthood. According to this interpretation the preliminary statement still remains autobiographical; but it merely informs us that the writer exercised the office of priest before he became a bishop.
This interpretation has been adopted by Kattenbusch in his second volume p. One of the reasons which he gives for his change of view is that when he was preparing his first volume he used Socrates , who does not give the superscription which we have printed in brackets. It is a vital matter with writers of the school of Kattenbusch not to accept what seems the natural interpretation of Eusebius's words, viz.
If this is admitted, "then", to quote Dr. Sanday, "I cannot but think that the theory of Kattenbusch and Harnack [viz. Bishop Lightfoot … puts the birth of Eusebius about A. Studies, I, The passage just quoted shows that the date of Eusebius's birth is more than a merely curious question. According to Lightfoot, it cannot have been "much later than A. The data from which they argue are the persons and events which Eusebius describes as belonging to "our own times".
Elsewhere Church History V. He also speaks of the Alexandrian Dionysius d. An historian might of course refer to events recent, but before his own birth, as belonging to "our own times"; e. But the reference to Manes as "the maniac of yesterday" certainly suggests a writer who is alluding to what happened within his own personal recollection. Concerning Eusebius's parentage we know absolutely nothing; but the fact that he escaped with a short term of imprisonment during the terrible Diocletian persecution , when his master Pamphilus and others of his companions suffered martyrdom , suggests that he belonged to a family of some influence and importance. His relations, later on, with the Emperor Constantine point to the same conclusion. At some time during the last twenty years of the third century he visited Antioch, where he made the acquaintance of the priest Dorotheus, and heard him expound the Scriptures Church History VII.
By a slip of the pen or the memory, Lightfoot p. In he saw for the first time the future Emperor Constantine , as he passed through Palestine in the company of Diocletian Vit. A man of noble birth, and wealthy, he sold his patrimony and gave the proceeds to the poor. He was a great friend to indigent students, supplying them to the best of his ability with the necessaries of life, and bestowing on them copies of the Holy Scripture. Too humble to write anything himself, he spent his time in preparing accurate copies of the Scriptures and other books, especially those of Origen. Eloquent testimonies to the care bestowed by Pamphilus and Eusebius on the sacred text are found in Biblical manuscripts which have reproduced their colophons.
We give three specimens. A facsimile of the original will be found in Mai's "Bib. It is printed in ordinary type in Swete's O. III, p. It must be remembered that Origen's own copy of the Hexapla was in the library of Pamphilus. It had probably been deposited there by Origen himself. The following was transcribed from a copy of the Father Apollinarius the Coenobiarch, to which these words are subjoined: "It was transcribed from the editions of the Hexapla and was corrected from the Tetrapla of Origen himself which also had been corrected and furnished with scholia in his own handwriting, whence I, Eusebius, added the scholia, Pamphilus and Eusebius corrected. The volume to which this colophon was subjoined began with 1 Samuel and ended with Esther.
Pamphilus was certainly not idle in prison. May not the confessor Antoninus be the same person as the priest of that name who, later on, with two companions interrupted the governor when he was on the point of sacrificing, and was beheaded? Towards the end of Pamphilus was arrested, horribly tortured, and consigned to prison. Besides continuing his work of editing the Septuagint , he wrote, in collaboration with Eusebius, a Defence of Origen which was sent to the confessors in the mines — a wonderful gift from a man whose sides had been curried with iron combs, to men with their right eyes burned out and the sinews of their left legs cauterized.
Early in Pamphilus and several of his disciples were beheaded. Out of devotion to his memory Eusebius called himself Eusebius Pamphili, meaning, probably, that he wished to be regarded as the bondsman of him whose name "it is not meet that I should mention … without styling him my lord" Mart. Cureton, p. He argues further that Pamphilus , in order to make Eusebius his heir, took the necessary step of adopting him. He certainly did not shun danger, and was at one time a prisoner.
When, where, or how he escaped death or any kind of mutilation, we do not know. An indignant bishop , who had been one of his fellow-prisoners and "lost an eye for the Truth", demanded at the Council of Tyre how "he came off scathless". To this taunt — it was hardly a question — made under circumstances of great provocation, Eusebius deigned no reply Epiphan. He had many enemies, yet the charge of cowardice was never seriously made — the best proof that it could not have been sustained.
We may assume that, as soon as the persecution began to relax, Eusebius succeeded Pamphilus in the charge of the college and library. Perhaps he was ordained priest about this time. By he was already a bishop , for he was present in that capacity at the dedication of a new basilica at Tyre , on which occasion he delivered a discourse given in full in the last book of the Church history. Alexander, Bishop of Alexandria, excommunicated Arius about the year The Arians soon found that for all practical purposes Eusebius was on their side.
He wrote to Alexander charging him with misrepresenting the teaching of the Arians and so giving them cause "to attack and misrepresent whatever they please" see below. He also took part in a synod of Syrian bishops who decided that Arius should be restored to his former position, but on his side he was to obey his bishop and continually entreat peace and communion with him Sozomen , Church History I.
According to Duchesne Hist. He evidently enjoyed great prestige and may not unreasonably have expected to be able to steer the council through the via media between the Scylla and Charybdis of "Yes" and "No". But if he entertained such hopes they were soon disappointed. We have already spoken of the profession of faith which he brought forward to vindicate his own orthodoxy , or perhaps in the hope that the council might adopt it.
It was, in view of the actual state of the controversy, a colourless, or what at the present day would be called a comprehensive, formula. After some delay Eusebius subscribed to the uncompromising creed drawn up by the council, making no secret, in the letter which he wrote to his own Church, of the non-natural sense in which he accepted it. Between and a heated controversy took place between Eusebius and Eustathius, Bishop of Antioch. In Eusebius was among the bishops who, at a synod held in Antioch , deposed Eustathius. He was offered and refused the vacant see. In and he took part in the campaign against St.
From Tyre the assembly of bishops were summoned to Jerusalem by Constantine, to assist at the dedication of the basilica he had erected on the site of Calvary. After the dedication they restored Arius and his followers to communion. From Jerusalem they were summoned to Constantinople , where Marcellus was condemned. The following year Constantine died. Writings We shall take Eusebius's writings in the order given in Harnack's "Altchrist. Historical 1 The lost Life of Pamphilus , often referred to by Eusebius, of which only a single fragment, describing Pamphilus' liberality to poor students, quoted by St. Jerome c. There are two distinct forms of this work, both drawn up by Eusebius.
The longer is only extant in a Syriac version which was first edited and translated by Cureton in The existence of the same work in two different forms raises a number of curious literary problems. There is, of course, the question of priority. Here, with two notable exceptions, scholars seem to be agreed in favour of the longer form. Then comes the question, why Eusebius abridged it and, finally, how the abridgment found its way into the Church History.
The shorter form lacks some introductory remarks, referred to in c. It also breaks off when the writer is about to "record the palinode" of the persecutors. It seems probable that part of the missing conclusion is extant in the form of an appendix to the eighth book of the Church History found in several manuscripts This appendix contrasts the miserable fate of the persecutors with the good fortune of Constantine and his father. From these data Lightfoot concludes that what we now possess formed "part of a larger work in which the sufferings of the Martyrs were set off against the deaths of the persecutors ". It must, however, be remembered that the missing parts would not add much to the book. So far as the martyrs are concerned, it is evidently complete, and the fate of the persecutors would not take long in the telling.
Still, the missing conclusion may explain why Eusebius curtailed his account of the Martyrs. The book, in both forms, was intended for popular reading. It was therefore desirable to keep down the price of copies. If this was to be done, and new matter i. In , in the Theologische Literaturzeitung p. In a review of Violet Theolog. Litz, , p. It would be difficult to overestimate the obligation which posterity is under to Eusebius for this monumental work. Living during the period of transition, when the old order was changing and all connected with it was passing into oblivion, he came forward at the critical moment with his immense stores of learning and preserved priceless treasures of Christian antiquity. This is the great merit of the Church History.
It is not a literary work which can be read with any pleasure for the sake of its style. Eusebius's "diction", as Photius said, "is never pleasant nor clear". Neither is it the work of a great thinker. But it is a storehouse of information collected by an indefatigable student. Still, great as was Eusebius's learning, it had its limitations. He is provokingly ill-informed about the West. That he knows very little about Tertullian or St.Essay On Selena Quintanilla We shall take Eusebius's writings in the order Gospel Of Matthews Gospel in Harnack's "Altchrist. But it is a storehouse of information collected by an indefatigable student. According to Lightfoot, Geri Scholarship Essay cannot have been "much later Gospel Of Matthews Gospel A. Is Gospel Of Matthews Gospel ignoring the most fundamental principles of Gospel Of Matthews Gospel interpretation: context, context, context?