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Medieval as well as the Reformation view of Christianity By Jeff Van Beaver

 

for a thousand years which started with what historians refer to as”the “Dark Ages” in the Christian West and lasted through both Eastern and Western extension to the Roman Empire the core of Christian faith was defended differently than during the first three centuries before Christianity was officially recognized according to Medieval as well as the Reformation view Jeff Van Beaver.

Throughout the Middle Ages itself the idea of what was essential changed. The fourth and fifth centuries theologians such as St. Ambrose, St. Augustine of Hippo, and St. Jerome set the stage for the growth of Christian thinking. The 5th century was the time when Jerome, the Bishop of Rome and also known as the pope due to the impact of conciliar rulings and extraordinary events that took place in Rome was the most prominent spokesperson of the Christian faith in Latin as well as Western, Christendom.

 This position would grow in institutiona lism in the later years during that Middle Ages.

The Eastern church, in spite of assertions of the patriarch of Constantinople there was no pontiff who was in charge of bishops. bishops and bishops, yet they believed themselves equally actively in control over the teachings which comprised the core of Christianity.

It was the Western drama, particularly following the year 1000 was more traumatic in the history of Christianity in the present. The pope and bishops in Latin Christendom gradually

established the core of Christianity of the faith through canons and doctrines which helped to strengthen the old understanding of the faith. When they began to rule in Europe they tried to block opposing views of the fundamentals of the religion

 

The core of Christianity was now an array of doctrines and rules formulated and controlled by a governing body that believed that these doctrines were an entrusted source of truth. Theologians could debate the doctrines in great delicacy and fervor, however during the millennium,

only a few chose to debate the fundamental truths of the official doctrines that were all considered to be corollaries of the fundamental belief of Jesus Christ as participating in the divine truth of God and facilitating the path to salvation.

Through the centuries, there was also a rise in the distinction between the clergy of the official church that performed the Sacraments and supervised the bodies of the religious, and the laity.

Much of the arguments that were fought decades later on the nature of medieval

Christianity originated from the writings of the officials. As we gain more knowledge about the beliefs of people who were not religious and their beliefs,

it becomes clearer through the documents of social historical records that individuals offered numerous variations on the fundamentals of the religion. A lot of people relied on the church’s

fficial legitimized faith through saints’ relics to establish ways of dealing with God which conformed to the Protestant Reformers disregarded the distinctiveness

in Jesus Christ as the only person who can save us.

In this time of the two religions,

Western as well as Eastern Christianity, when the faith was the sole monopoly in culture it was the time for an explosion of imagination and the creation of the Christian

culture that greatly enriched and reshaped the once simple notion of the essence. Christianity was more of a culture and a religion tradition,

which the leaders from the early church could consider as demeaning or threatening.

In this period, Christians convened in councils to formulate declarations that affirmed their faith and confessions and creeds.  Christian Apologists began speaking in a way,

both to Jews and other people of the Greco-Roman world, using terms that compared their faiths with Christianity.

This idea became significant following the Christian movement had won

the war against the Roman Empire, which was officially Christian in the 4th century. Failure to grasp or misunderstand the notion of the fundamentals of faith could be a sign of exile,

harassment and even the death of a person.

fficial legitimized faith through saints’ relics to establish ways of dealing with God which conformed to the Protestant Reformers disregarded the distinctiveness

in Jesus Christ as the only person who can save us.

In this time of the two religions,

Western as well as Eastern Christianity, when the faith was the sole monopoly in culture it was the time for an explosion of imagination and the creation of the Christian

culture that greatly enriched and reshaped the once simple notion of the essence. Christianity was more of a culture and a religion tradition,

which the leaders from the early church could consider as demeaning or threatening.

Christianity consequently began to formulate by means of it’s meetings and creeds scholars and theologians

Masaccio: Expulsion of Adam and Eve

The very essence of Christianity eventually included assertions about the realness of God. Christians have inherited from the Jews an intimate image of God. God who created their small and tiny universe,

fficial legitimized faith through saints’ relics to establish ways of dealing with God which conformed to the Protestant Reformers disregarded the distinctiveness

in Jesus Christ as the only person who can save us.

In this time of the two religions,

Western as well as Eastern Christianity, when the faith was the sole monopoly in culture it was the time for an explosion of imagination and the creation of the Christian

culture that greatly enriched and reshaped the once simple notion of the essence. Christianity was more of a culture and a religion tradition,

which the leaders from the early church could consider as demeaning or threatening.

Christians employed the language and

fficial legitimized faith through saints’ relics to establish ways of dealing with God which conformed to the Protestant Reformers disregarded the distinctiveness

in Jesus Christ as the only person who can save us.

In this time of the two religions,

Western as well as Eastern Christianity, when the faith was the sole monopoly in culture it was the time for an explosion of imagination and the creation of the Christian

culture that greatly enriched and reshaped the once simple notion of the essence. Christianity was more of a culture and a religion tradition,

which the leaders from the early church could consider as demeaning or threatening.

the repertory of choices they had in the

It is difficult to record the attempts to express essence without mentioning differences within the one.

But the conviction in the absolute unity is part of any claim of achieving an ultimate essence. This was an ordinary and decisive moment at the end of the 5th century. Vincent of Lerins, the Gallo-Roman theologian who came up with an explanation of how Christianity was a religion which “has been believed everywhere, always, and by all” (quod in ubique or quod semper ab omnibus creditum) according to Jeff Van Beaver.  Although it was not possible for all Christians could be in agreement on every formulation however, there was a consensus that there was a certain essential “thing” that had thus

fficial legitimized faith through saints’ relics to establish ways of dealing with God which conformed to the Protestant Reformers disregarded the distinctiveness

in Jesus Christ as the only person who can save us.

In this time of the two religions,

Western as well as Eastern Christianity, when the faith was the sole monopoly in culture it was the time for an explosion of imagination and the creation of the Christian

culture that greatly enriched and reshaped the once simple notion of the essence. Christianity was more of a culture and a religion tradition,

which the leaders from the early church could consider as demeaning or threatening.

 

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