A series of lectures on the history of the Church
Watch "Church History" on YouTube
https://youtube.com/playlist?list=PLYFBLkHop2alLjioK9sr37uazi_TG7hRD
#churchhistory
Watch "Church History" on YouTube
https://youtube.com/playlist?list=PLYFBLkHop2alLjioK9sr37uazi_TG7hRD
#churchhistory
When Was The Catholic Church founded?
By Charles The Hammer
When researching the history of the Catholic Church using public sources we find that many times thay are reluctant to give the full truth as to when and by whom the Catholic Church was found. Some are only willing to admit the church existed in the first century but most just avoid the issue altogether. Below, I have listed a series of citations from non-Catholic sources which are believed to be helpful in apologetics. When you read them you'll notice that each one admits certain details but does not discuss other details, of course it would not do well with Protestants if any encyclopedia came forward and stated " The Catholic Church was founded in the first century by Jesus Christ " but occasionally they're forced to admit part of this truth such as the church existing from the first century or its connection to the apostles of Jesus Christ, is for this reason they become useful.
Protestants many times would like us to believe there was no early church structure or for that matter a specific early church and that Constantine "created" the Roman Catholic Church. they would also like us to believe there was no standardized early church leadership and no universal church leadership, all of these were creations of the third and fourth century. Although as a stated above not everyone the citations is as explicit as we may want them to be their very useful against the pseudo-history.
Full article:
http://www.catholicapologetics.info/apologetics/protestantism/origin.htm
#churchhistory
By Charles The Hammer
When researching the history of the Catholic Church using public sources we find that many times thay are reluctant to give the full truth as to when and by whom the Catholic Church was found. Some are only willing to admit the church existed in the first century but most just avoid the issue altogether. Below, I have listed a series of citations from non-Catholic sources which are believed to be helpful in apologetics. When you read them you'll notice that each one admits certain details but does not discuss other details, of course it would not do well with Protestants if any encyclopedia came forward and stated " The Catholic Church was founded in the first century by Jesus Christ " but occasionally they're forced to admit part of this truth such as the church existing from the first century or its connection to the apostles of Jesus Christ, is for this reason they become useful.
Protestants many times would like us to believe there was no early church structure or for that matter a specific early church and that Constantine "created" the Roman Catholic Church. they would also like us to believe there was no standardized early church leadership and no universal church leadership, all of these were creations of the third and fourth century. Although as a stated above not everyone the citations is as explicit as we may want them to be their very useful against the pseudo-history.
Full article:
http://www.catholicapologetics.info/apologetics/protestantism/origin.htm
#churchhistory
www.catholicapologetics.info
The Catholic Church; When was it founded
Catholic Apologetics
Audiobook
"Ecclesiastical History of England"
The Venerable Bede (673 - 735)
Translated by A. M. Sellar
Bede's Ecclesiastical History of England is a work in Latin by Bede on the history of the Christian Churches in England, and of England generally; its main focus is on the conflict between Roman and Celtic Christianity. It is considered to be one of the most important original references on Anglo-Saxon history. It is believed to have been completed in 731, when Bede was approximately 59 years old. Divided into five books, it covers the history of England, ecclesiastical and political, from the time of Julius Caesar to the date of its completion (731).
The History of the English Church and People has a clear polemical and didactic purpose. Bede sets out, not just to tell the story of the English, but to advance his views on politics and religion. In political terms he is a partisan of his native Northumbria, amplifying its role in English history over and above that of Mercia, its great southern rival. While Bede is loyal to Northumbria, he shows an even greater attachment to the Irish and the Irish Celtic missionaries, whom he considers to be far more effective and dedicated than their rather complacent English counterparts. His final preoccupation is over the precise date of Easter, which he writes about at length. It is here, and only here, that he ventures some criticism of St Cuthbert and the Irish missionaries, who celebrated the event, according to Bede, at the wrong time. In the end he is pleased to note that the Irish Church was saved from error by accepting the correct date for Easter.
https://librivox.org/ecclesiastical-history-of-england-by-the-venerable-bede/
#audiobook #churchhistory
"Ecclesiastical History of England"
The Venerable Bede (673 - 735)
Translated by A. M. Sellar
Bede's Ecclesiastical History of England is a work in Latin by Bede on the history of the Christian Churches in England, and of England generally; its main focus is on the conflict between Roman and Celtic Christianity. It is considered to be one of the most important original references on Anglo-Saxon history. It is believed to have been completed in 731, when Bede was approximately 59 years old. Divided into five books, it covers the history of England, ecclesiastical and political, from the time of Julius Caesar to the date of its completion (731).
The History of the English Church and People has a clear polemical and didactic purpose. Bede sets out, not just to tell the story of the English, but to advance his views on politics and religion. In political terms he is a partisan of his native Northumbria, amplifying its role in English history over and above that of Mercia, its great southern rival. While Bede is loyal to Northumbria, he shows an even greater attachment to the Irish and the Irish Celtic missionaries, whom he considers to be far more effective and dedicated than their rather complacent English counterparts. His final preoccupation is over the precise date of Easter, which he writes about at length. It is here, and only here, that he ventures some criticism of St Cuthbert and the Irish missionaries, who celebrated the event, according to Bede, at the wrong time. In the end he is pleased to note that the Irish Church was saved from error by accepting the correct date for Easter.
https://librivox.org/ecclesiastical-history-of-england-by-the-venerable-bede/
#audiobook #churchhistory
Church History of Eusebius.pdf
5.6 MB
The Church History
by Eusebius of Cesarea
(Greek: Ἐκκλησιαστικὴ ἱστορία; Latin: Historia Ecclesiastica or Historia Ecclesiae) of Eusebius, the bishop of Caesarea was a pioneer work giving a chronological account of the development of Early Christianity from the 1st century to the 4th century.
Eusebius of Caesarea, also called Eusebius Pamphili, (flourished 4th century, Caesarea Palestinae, Palestine), bishop, exegete, polemicist, and historian whose account of the first centuries of Christianity, in his Ecclesiastical History, is a landmark in Christian historiography.
#churchhistory
by Eusebius of Cesarea
(Greek: Ἐκκλησιαστικὴ ἱστορία; Latin: Historia Ecclesiastica or Historia Ecclesiae) of Eusebius, the bishop of Caesarea was a pioneer work giving a chronological account of the development of Early Christianity from the 1st century to the 4th century.
Eusebius of Caesarea, also called Eusebius Pamphili, (flourished 4th century, Caesarea Palestinae, Palestine), bishop, exegete, polemicist, and historian whose account of the first centuries of Christianity, in his Ecclesiastical History, is a landmark in Christian historiography.
#churchhistory
Audiobook
"Catholic and Anti-Catholic History"
G.K. Chesterton and James Walsh join Hilaire Belloc in an energetic rollout of the means by which history becomes propaganda, to the damage, not only to truth, but to the human soul.
https://librivox.org/catholic-and-anti-catholic-history-by-various/
#history #churchhistory
"Catholic and Anti-Catholic History"
G.K. Chesterton and James Walsh join Hilaire Belloc in an energetic rollout of the means by which history becomes propaganda, to the damage, not only to truth, but to the human soul.
https://librivox.org/catholic-and-anti-catholic-history-by-various/
#history #churchhistory
Ecce Verbum
Video
YouTube
Church History: Complete Documentary AD 33 to Present
History of the church from the Ascension of Jesus Christ to 2017.
Further Reading:
Philip Schaff's Church History: https://www.ccel.org/ccel/schaff/hcc1.html
History of the Primitive Church: https://archive.org/details/TheHistoryOfThePrimitiveChurchComplete…
Further Reading:
Philip Schaff's Church History: https://www.ccel.org/ccel/schaff/hcc1.html
History of the Primitive Church: https://archive.org/details/TheHistoryOfThePrimitiveChurchComplete…
Ecce Verbum
https://youtu.be/xFIXMM1KWyc #churchhistory
History_of_the_Christian_Church_Complete_Eight_Volumes_In_One_PDFDrive.pdf
15.7 MB
"History of the Christian Church"
Philip Schaff
The work excels at providing an impressive historical treatment of the Christian church. It is comprehensive and in depth, discussing all the major and minor figures, time periods, movements of the Church. Schaff's prose is lively and engaging. Although at points the scholarship is slightly outdated, overall History of the Christian Church is great for historical referencing. Countless people have found History of the Christian Church useful. Whether for serious scholarship, sermon preparation, or simply edifying reading.
8 volumes in one file
1. Apostolic Christianity A.D. 1–100.
2. Ante-Nicene Christianity A.D. 100–325.
3. Nicene and Post-Nicene Christianity A.D. 311-600.
4. Medieval Christianity from A.D. 590 to 1517.
5. The Middle Ages from Gregory VII 1049 to Boniface VIII,1294
6. The Middle Ages (1294- Protestant Reformation)
7. Modern Christianity- the German Reformation
8. Modern Christianity- the Swiss Reformation
#churchhistory
Philip Schaff
The work excels at providing an impressive historical treatment of the Christian church. It is comprehensive and in depth, discussing all the major and minor figures, time periods, movements of the Church. Schaff's prose is lively and engaging. Although at points the scholarship is slightly outdated, overall History of the Christian Church is great for historical referencing. Countless people have found History of the Christian Church useful. Whether for serious scholarship, sermon preparation, or simply edifying reading.
8 volumes in one file
1. Apostolic Christianity A.D. 1–100.
2. Ante-Nicene Christianity A.D. 100–325.
3. Nicene and Post-Nicene Christianity A.D. 311-600.
4. Medieval Christianity from A.D. 590 to 1517.
5. The Middle Ages from Gregory VII 1049 to Boniface VIII,1294
6. The Middle Ages (1294- Protestant Reformation)
7. Modern Christianity- the German Reformation
8. Modern Christianity- the Swiss Reformation
#churchhistory
Ecce Verbum
History_of_the_Christian_Church_Complete_Eight_Volumes_In_One_PDFDrive.pdf
churchhistory2 (1).pdf
22.8 MB
A Manual of Church History vol.2 Middle Ages to Modern times
Dr. F.X. Funk, Prof. of Theology
Ecclesiastical history gives us an insight into this moral and religious life, and lay clearly before us the development of the ideas active therein, as they appear both in the individual and in the groups of the human race.
Church history must take into consideration both the individual and the general factors in its investigation of the genetic connexion of the outward phenomena, at the same time never losing sight of the freedom of man's will. The ecclesiastical historian can by no means exclude the possibility of supernatural factors. Herein appears the difference between the standpoint of the Christian historian, who bears in mind not only the existence of God but also the relations of creatures to Him, and that of the infidel historian, who rejects even the possibility of Divine intervention in the course of natural law.
overview of ecclesiastical history, its aims, methods and division
#churchhistory
Dr. F.X. Funk, Prof. of Theology
Ecclesiastical history gives us an insight into this moral and religious life, and lay clearly before us the development of the ideas active therein, as they appear both in the individual and in the groups of the human race.
Church history must take into consideration both the individual and the general factors in its investigation of the genetic connexion of the outward phenomena, at the same time never losing sight of the freedom of man's will. The ecclesiastical historian can by no means exclude the possibility of supernatural factors. Herein appears the difference between the standpoint of the Christian historian, who bears in mind not only the existence of God but also the relations of creatures to Him, and that of the infidel historian, who rejects even the possibility of Divine intervention in the course of natural law.
overview of ecclesiastical history, its aims, methods and division
#churchhistory
Ecce Verbum
Absolute monarch Pope Pius IX (presiding over Vat I) provided clarity to the objections of German Chancellor Bismarck in 1875: "The application of the term 'absolute monarch' to the pope in reference to ecclesiastical affairs is not correct because he is…
Benedict XVI on Bonaventure's theology of history and historical continuity
*Benedict XVI drew much inspiration from the Augustinian theological tradition and had a special affection for Saint Bonaventure, writing his doctoral dissertation on his theology of history. Benedict emphasizes Bonaventure’s profound conviction that the life of the Church develops and grows even as it remains rooted in Jesus Christ and His Gospel as handed on from the Apostles.
*Saint Bonaventure saw that the charism of his teacher Saint Francis of Assisi represented a new “moment” in the history of the Church. Nevertheless, it did not represent a break with the past, but rather a coherent unfolding of Christian faith. Bonaventure viewed the rise of the mendicant orders as a deepening of the Church’s own understanding of the “inexhaustible riches” of the revelation of God’s love given in Christ and handed on in the Church’s living tradition. The works of Christ “do not fail but progress” in the Church’s earthly pilgrimage through history in union with His fullness.
Benedict summarized the Saint’s approach to the conflicts he faced as Minister General of the growing Franciscan order in its still-early days:
“Jesus Christ is God's last word—in him God said all, giving and expressing himself. More than himself, God cannot express or give. The Holy Spirit is the Spirit of the Father and of the Son. Christ himself says of the Holy Spirit: ‘He will bring to your remembrance all that I have said to you’ (John 14:26), and ‘he will take what is mine and declare it to you’ (John 16:15). Thus there is no loftier Gospel, there is no other Church to await. Therefore the Order of St Francis too must fit into this Church, into her faith and into her hierarchical order.
“This does not mean that the Church is stationary, fixed in the past, or that there can be no newness within her. ‘Opera Christi non deficiunt, sed proficiunt’: Christ's works do not go backwards, they do not fail but progress, the Saint said in his letter De Tribus Quaestionibus. Thus St Bonaventure explicitly formulates the idea of progress and this is an innovation in comparison with the Fathers of the Church and the majority of his contemporaries.
“The Franciscan Order of course as he emphasized belongs to the Church of Jesus Christ, to the apostolic Church, and cannot be built on utopian spiritualism. Yet, at the same time, the newness of this Order in comparison with classical monasticism was valid and St Bonaventure…defended this newness against the attacks of the secular clergy of Paris: the Franciscans have no fixed monastery, they may go everywhere to proclaim the Gospel. It was precisely the break with stability, the characteristic of monasticism, for the sake of a new flexibility that restored to the Church her missionary dynamism.”
General Audience, March 10, 2010
#churchhistory
*Benedict XVI drew much inspiration from the Augustinian theological tradition and had a special affection for Saint Bonaventure, writing his doctoral dissertation on his theology of history. Benedict emphasizes Bonaventure’s profound conviction that the life of the Church develops and grows even as it remains rooted in Jesus Christ and His Gospel as handed on from the Apostles.
*Saint Bonaventure saw that the charism of his teacher Saint Francis of Assisi represented a new “moment” in the history of the Church. Nevertheless, it did not represent a break with the past, but rather a coherent unfolding of Christian faith. Bonaventure viewed the rise of the mendicant orders as a deepening of the Church’s own understanding of the “inexhaustible riches” of the revelation of God’s love given in Christ and handed on in the Church’s living tradition. The works of Christ “do not fail but progress” in the Church’s earthly pilgrimage through history in union with His fullness.
Benedict summarized the Saint’s approach to the conflicts he faced as Minister General of the growing Franciscan order in its still-early days:
“Jesus Christ is God's last word—in him God said all, giving and expressing himself. More than himself, God cannot express or give. The Holy Spirit is the Spirit of the Father and of the Son. Christ himself says of the Holy Spirit: ‘He will bring to your remembrance all that I have said to you’ (John 14:26), and ‘he will take what is mine and declare it to you’ (John 16:15). Thus there is no loftier Gospel, there is no other Church to await. Therefore the Order of St Francis too must fit into this Church, into her faith and into her hierarchical order.
“This does not mean that the Church is stationary, fixed in the past, or that there can be no newness within her. ‘Opera Christi non deficiunt, sed proficiunt’: Christ's works do not go backwards, they do not fail but progress, the Saint said in his letter De Tribus Quaestionibus. Thus St Bonaventure explicitly formulates the idea of progress and this is an innovation in comparison with the Fathers of the Church and the majority of his contemporaries.
“The Franciscan Order of course as he emphasized belongs to the Church of Jesus Christ, to the apostolic Church, and cannot be built on utopian spiritualism. Yet, at the same time, the newness of this Order in comparison with classical monasticism was valid and St Bonaventure…defended this newness against the attacks of the secular clergy of Paris: the Franciscans have no fixed monastery, they may go everywhere to proclaim the Gospel. It was precisely the break with stability, the characteristic of monasticism, for the sake of a new flexibility that restored to the Church her missionary dynamism.”
General Audience, March 10, 2010
#churchhistory
Hilaire Belloc speaking of the Donation of Constantine
The false accusations have been proven wrong long ago
🔗 source The Catholic Church and History/ pages 38-47
#churchhistory
The false accusations have been proven wrong long ago
🔗 source The Catholic Church and History/ pages 38-47
#churchhistory