Church History.docx

Church history Church history, or the history of the Christian Faith, began about 30 A.D. in Palestine with a small number of Jews and Jewish Proselytes, about 120 according to Acts 1:15, following the resurrection of Jesus Christ. By the third century A.D., Christianity had grown to become the dominant religion of the northern Mediterranean world. It also gained important extensions to the east and south of the Mediterranean. An overview of church history in chronological sections is given below, beneath the multimedia section.

Multimedia         

A Complete Church History! (audio), by Mike Reeves The Value of Church History (MP3) by Nick Needham Ancient & Medieval Church History (MP3s), by David Calhoun Reformation & Modern Church History (MP3s), by David Calhoun Church History Series by Tommy Nelson (MP3s) Part 1, 2, 3, 4, 5, 6, 7, 8, 9,10, 11, 12, 13 Reformation History: How Christ Restored the Gospel to His Church (MP3s), by Tom Browning Church History I and Church History II (MP3s), by Gerald Bray (Audio lectures from seminary course) No Other Foundation: History of Christianity - 100 - 500AD, 500 - 1500AD,1500 - 1700AD, 1700 - Present (MP3s), by Michael Haykin History of Christianity I, early church to medieval; History of Christianity II, Reformation to 19th century - Reformed Theological Seminary courses by Frank A. James III (iTunes U)

Apostolic Age (30–100 AD)

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The apostolic period extends from the Day of Pentecost to the death of the Apostle John, and covers about seventy years, from A.D. 30 to about 100. The field of action is Palestine, and gradually extends over Syria, Asia Minor, Greece, and Italy. The most prominent centres are Jerusalem, Antioch, and Rome, which represent respectively the mother churches of Jewish, Gentile, and United Catholic Christianity. Next to them are Ephesus and Corinth. Ephesus acquired a special importance by the residence and labors of John, which made themselves felt during the second century through Polycarp and Irenaeus. Samaria, Damascus, Joppa, Caesarea, Tyre, Cyprus, the provinces of Asia Minor, Troas, Philippi, Thessalonica, Beraea, Athens, Crete, Patmos, Malta, Puteoli, come also into view as points where the Christian faith was planted. Through the eunuch converted by Philip, it reached Candace, the queen of the Ethiopians. As early as A.D. 58 Paul could say: "From Jerusalem and round about even unto Illyricum, I have fully preached the gospel of Christ." He afterwards carried it to Rome, where it had already been known before, and possibly as far as Spain, the western boundary of the empire.^[1]^ See main page: Early church

Twelve apostles 

Twelve apostles

Earliest martyrs     

Stephen James, son of Zebedee (? – ca. 44) James, brother of Jesus (? – 62) The Apostle Paul (? – 65) The Apostle Peter (? – 65)

From the Apostles to the Council of Nicaea (100– 325) "The second period, from the death of the apostle John to the end of the persecutions, or to the accession of Constantine, the first Christian emperor, is the classic age of the ecclesia pressa, of heathen persecution, and of Christian martyrdom and heroism, of cheerful sacrifice of possessions and life itself for the inheritance of heaven. It furnishes a continuous commentary on the Saviour's words: "Behold, I send you forth as sheep in the midst of wolves; I came not to send peace on earth, but a sword…" The church of this period appears poor in earthly possessions and honors, but rich in heavenly grace, in world-conquering faith, love, and hope; unpopular, even outlawed, hated, and persecuted, yet far more vigorous and expansive than the philosophies of Greece or the empire of Rome; composed chiefly of persons of the lower social ranks, yet attracting the noblest and deepest minds of the age, and bearing, in her bosom the hope of the world; "as unknown, yet well-known, as dying, and behold it lives;" conquering by apparent defeat, and growing on the blood of her martyrs; great in deeds, greater in sufferings, greatest in death for the honor of Christ and the benefit of generations to come.^[2]^

The Apostolic Fathers

Clement of Rome(? – ca. 98) Ignatius of Antioch(? – ca. 98/110) Polycarp(ca. 70 – ca.155/167) Didache Epistle of Barnabas Shepherd of Hermas See main pages: Apostolic Fathers and Early church fathers      

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The Apologists

In the second century conventionally educated converts began to produce two kinds of writings that help us understand the developing shapes of Christianity — works aimed at a broad audience of educated non-Christians and works aimed at those who considered themselves inside the Church. The writing for non-Christians is usually called apologetic in the same sense that the speech given by Socrates in his defense before the Athenian assembly is called his Apology — the word in Greek meant "speech for the defense" rather than the modern more limited denotation of "statement expressing regret". The Apologists, as these authors are sometimes known, made a presentation for the educated classes of the beliefs of Christians, often coupled with an attack on the beliefs and practices of the pagans. Other writings had the purpose of instructing and admonishing fellow Christians.  Justin Martyr (ca. 114 – ca. 165)  Tertullian (ca. 155–230)  Tatian (110–180)

Other Ante-Nicene writers     

Irenaeus (ca. 130–202) Marcion (ca. 110–160) Clement of Alexandria (? – ca. 211/216) Origen (ca. 182 – ca. 251) Cyprian (ca. 200–258)

From the Council of Nicaea to the Fall of the Roman Empire (325–590)

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Momentous changes occurred both in the church and in the political structure of the West during the fourth, fifth, and sixth centuries. The Western Roman Empire disappeared under the repeated assaults of the German barbarian tribes on its northern frontier. Christianity, a persecuted minority faith at Constantine's conversion in AD 312, had become the religion of the Empire by the end of the century. The bishop of Rome, whose leadership in the church had been largely a primacy of honour, now claimed supreme and universal authority in Christian lands, and began to make good this claim in the West, at least over the church. By the time of Pope Gregory I (590–604) the collapse of the Western Empire left the Roman bishop the real ruler of much of central Italy.^[3]^ Important figures:  Ambrose of Milan  AriusandArianism  Athanasius  Cappadocian Fathers  Augustine of Hippo  Basil the Great  Constantine  Cyril of Alexandria  John Chrysostom  Eusebius of Caesarea  Epiphanius of Salamis  Jerome  NestoriusandNestorianism  Leo the Great  Pelagius Important events/documents:  Apostles' Creed  Athanasian Creed  First Council of Nicaea(325) andNicene Creed  First Council of Constantinople(381)  Council of Chalcedon(451)  Council of Orange(529)  Second Council of Constantinople(553)

The Medieval Church and Scholasticism (590– 1517) The Middle Age may be divided into three periods:^[4]^

The missionary period from Gregory I. to Hildebrand or Gregory VII., a.d. 590– 1073. The conversion of the northern barbarians. The dawn of a new civilization. The origin and progress of Islam. The separation of the West from the East. Some subdivide this period by Charlemagne (800), the founder of the German-Roman Empire.  The palmy period of the papal theocracy from Gregory VII. to Boniface VIII., a.d. 1073–1294. The height of the papacy, monasticism and scholasticism. The Crusades. The conflict between the Pope and the Emperor. If we go back to the rise of Hildebrand, this period begins in 1049.  The decline of medieval Catholicism and preparation for modern Christianity, from Boniface VIII. to the Reformation, a.d. 1294–1517. The papal exile and schism; the reformatory councils; the decay of scholasticism; the growth of mysticism; the revival of letters, and the art of printing; the discovery of America; forerunners of Protestantism; the dawn of the Reformation. Important figures:  Anselm  Boethius  Francis of Assisi  Gregory the Great  Thomas Aquinas  John Wycliffe  John Huss Important events/documents/movements:  Crusades  Great Schism o Filioque clause  Scholasticism 

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The Reformation (1517–1648)

The Reformation of the sixteenth century is, next to the introduction of Christianity, the greatest event in history. It marks the end of the Middle Ages and the beginning of modern times. Starting from religion, it gave, directly or indirectly, a mighty impulse to every forward movement, and made Protestantism the chief propelling force in the history of modern civilization.^[5]^ See main page: Protestant Reformation Important figures:  Martin Luther  Huldreich Zwingli  John Calvin  Theodore Beza  Thomas Cranmer  John Owen  William Tyndale(and the English Bible)  John Knox  John Huss(Huss was martyred in 1415, but remains important to the Protestant Reformation) Important events/documents:  95 Theses

Anabaptists/Radical Reformation Jesuits Heidelberg Catechism Thirty-nine Articles Westminster Confession The Roman Catholic Response:  Catholic reformation  Ignatius of Loyola  Teresa of Avila  John of the Cross  Blaise Pascal  Council of Trent(1545–1563)     

The Enlightenment Church (1648–1789) The Enlightenment, also known as the Age of Reason, was a time when man began to use his reason to discover the world, casting off the superstition and fear of the medieval world. The effort to discover the natural laws which governed the universe led to scientific, political and social advances. Enlightenment thinkers examined the rational basis of all beliefs and in the process rejected the authority of church and state. Immanuel Kant expressed the motto of the Enlightenment well — "Aude Sapere" (Dare to Think!).^[6]^ Important figures:  Jonathan Edwards  George Whitefield  Howell Harris  John Wesley  Charles Wesley  George Fox  Augustus Toplady Important events/documents/movements:  The Great Awakening (1730's)  Methodism  Quakers  Unitarianism

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The Modern Church (1798–1970) Important figures:  C.H. Spurgeon  D. L. Moody  Friedrich Schleiermacher  Soren Kierkegaard  Karl Barth  Dietrich Bonhoeffer  Rudolf Bultmann  Paul Tillich  Benjamin Warfield  Wolfhart Pannenberg  Karl Rahner

Charles Hodge Jürgen Moltmann Emil Brunner Hans Küng Important events/documents/movements:  Second Great Awakening(1820's)  Liberalism  Neo-Orthodoxy  Process theology  Feminism  Existentialism  Liberation theology  First Vatican Council(1869–1870)  Second Vatican Council(1962–1965)  CharismaticorPentecostalism  The Fundamentals Revivals and Awakenings  The Prayer Revival(1857)  The Welsh Revival(1904)  The Missionary Awakening(1880)  The Azusa Street Revival(1906)  The East African Revival(1929)    

The Post-modern Church (1970 – present) Movements and Issues  Postmodernism  The Jesus Movement (1971)  Third Wave Charismatic renewal  Relativism  New Perspective on Paul  The Emerging Church  Vineyard Movement  Open Theism  House Church

References 1. 2. 3. 4. 5. 6.

↑ Schaff, History, chapter 3. ↑ Schaff, History. ↑ Richard A. Todd, The History of Christianity, p. 139. ↑ Schaff. ↑ Schaff 7 chapter 1. ↑ The Enlightenment at HistoryWiz.

Further reading General surveys Page

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Bruce Shelley, Church History in Plain Language. 3rd edition. Thomas Nelson, 2008.

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James E. Bradley and Richard Muller, Church History: An Introduction to Research, Reference Works, and Methods. Eerdmans, 1995. Philip Schaff, History of the Christian Church. 8 volumes, Hendrickson Publishers, 1985. D. Jeffrey Bingham, Pocket History of the Church. InterVarsity Press, 2002. John D. Hannah, Charts of Ancient and Medieval Church History. Zondervan; Bk&CD-Rom edition, 2001. Tony Lane, Exploring Christian Thought. Thomas Nelson Publishers, 1984. Donald McKim, Theological Turning Points. WJK, 1988. Mark Noll, Turning Points: Decisive Moments in the History of Christianity. 3rd edition. Baker Academic, 2012.

Early church       

Christopher A. Hall, Learning Theology with the Church Fathers. InterVarsity Press, 2002. ______. Reading Scripture with the Church Fathers. InterVarsity Press, 1998. Justo L. Gonzalez, A History of Christian Thought: Volume 1: From the Beginnings to the Council of Chalcedon. 2nd edition; Abingdon, 1987. David W. Bercot, ed., A Dictionary of Early Christian Beliefs. Hendrickson Publishers, 1998. J.N.D. Kelly, Early Christian Doctrines. Prince Press, 1958. (new edition, 2003) John Anthony McGuckin, The Westminster Handbook to Patristic Theology. Westminster John Knox, 2004. G. R. Evans, The First Christian Theologians: An Introduction to Theology in the Early Church. Wiley-Blackwell, 2004.

Medieval      

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James R. Ginther, The Westminster Handbook to Medieval Theology. WJK, 2009. Giulio d'Onofrio, History of Theology, volume 2, The Middle Ages. Liturgical Press, 2008. Beryl Smalley, The Study of the Bible in the Middle Ages. 2nd edition, 1964. repr University of Notre Dame Press, 1989. G. R. Evans, The Medieval Theologians: An Introduction to Theology in the Medieval Period. Wiley-Blackwell, 2001. Justo L. Gonzalez, A History of Christian Thought: Volume 2: From Augustine to the Eve of the Reformation. 2nd edition; Abingdon, 1987. Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine: The Growth of Medieval Theology (600-1300). vol 3. University of Chicago Press, 1980. David N. Bell, Many Mansions: An Introduction to the Development & Diversity of Medieval Theology. Cistercian, 1996. George McCracken, ed. Early Medieval Theology. WJK, 2006.

Reformation and post-Reformation

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R. Ward Holder, The Westminster Handbook to Theologies of the Reformation. WJK, 2010. David M. Whitford, ed. T&T Clark Companion to Reformation Theology. T&T Clark, 2012.

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Richard Muller, Post-Reformation Reformed Dogmatics, 4 volumes; 2nd edition. Baker Academic, 2003. Justo L. Gonzalez, A History of Christian Thought: Volume 3: From the Protestant Reformation to the Twentieth Century. 2nd edition; Abingdon, 1987. Carter Lindberg, ed., The Reformation Theologians: An Introduction to Theology in the Early Modern Period. Wiley-Blackwell, 2001. Carter Lindberg, ed., The Pietist Theologians: An Introduction to Theology in the Seventeenth and Eighteenth Centuries. Wiley-Blackwell, 2004. David Bagchi and David C. Steinmetz, eds. The Cambridge Companion to Reformation Theology. Cambridge, 2004. Diarmaid MacCulloch, The Reformation: A History. Penguin Books, 2005.

Contemporary     

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Kelley Kapic and Bruce McCormack, eds. Mapping Modern Theology: A Thematic and Historical Introduction. Baker Academic, 2012. Gareth Jones, ed. The Blackwell Companion to Modern Theology. WileyBlackwell, 2004. David Ford, ed. Modern Theologians: An Introduction to Christian Theology since 1918. 3rd edition. Wiley-Blackwell, 2005. James C. Livingston, et al. Modern Christian Thought. 2 vols. Fortress, 2006. Justo L. Gonzalez, A History of Christian Thought: Volume 3: From the Protestant Reformation to the Twentieth Century. 2nd edition; Abingdon, 1987. Alister McGrath, ed. The Blackwell Encyclopedia of Modern Christian Thought. Blackwell, 1995.

Bakit tinawag na Catholic Church ang Catholic Church? Una po tignan po muna natin ang kahulugan ng CATHOLIC sa diksyunaryo... Source: http://dictionary.reference.com/ cath·o·lic –adjective 1. broad or wide-ranging in tastes, interests, or the like; having sympathies with all; broad-minded; liberal. 2. universal in extent; involving all; of interest to all. 3. pertaining to the whole Christian body or church. Bigyan diin po muna natin ang kahulugan ikalawa at kahulagan ikatlo ng salitang Catholic sa diksyunaryo. Una sa lahat, nung di pa nagtatayo ng Iglesia si Cristo eh meron ng salitang "Katholikos" sa Griego. Nung di pa tinayo ni Cristo ang Iglesia n'ya, pag gusto sabihin ng mga Griego ang salitang "universal" ang ginagamit nila ay "Katholikos". Nung hindi pa buhay si Cristo hindi Iglesia ang kahulugan ng Katholikos kundi worldwide.

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So ang ibig sabihin ng salitang Katholikos ay Catholic sa ingles at ang ibag sabihin ng Catholic pangkalawakan. Eh bakit Catholic Church ang pangalan ng Catholic Church? Sige nga itagalog nga natin ang Catholic Church. Ang karaniwang sinasabi ng iba pag sinabi ko "Itagalog mo ang Catholic Church" pero ang nasasabi Iglesia Katolika o kaya naman Simbahang Katoliko pero kung titignan natin ang tunay na meaning ng Catholic o "Katholikos" pag Tinagalog po natin un ang kalalabasan ay Pang-kawalawakang Iglesia kaya po Iglesia Katoliko o Catholic Church ang tawag sa pangalan ng Iglesia namin dahil pangdaidigan ang nasasakupan nito...

Simbahang Katoliko Romano

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Ang Simbahang Katoliko Romano o Simbahang Katoliko (o Simbahang Katolika)[1] ay isang Kristiyanong simbahan na nasa buong kapisanan kasabay ng Obispo ng Roma, na kasalukuyan ay ang Santo Papa, si Francisco I. Gaya ng ibang mga denominasyon ngKristiyanismo, binabakas ng Simbahang Katoliko Romano ang pinagmulan nito sa orihinal na pamayanang Kristiyano na itinatag ni Hesus at ipinalaganap ng mga Labindalawang Apostol, partikular na si San Pedro.[2][3] Ang Simbahang Katoliko Romano ay ang pinakamalaking simbahang Kristiyano, na nagkakatawan sa kalahati ng lahat ng mga Kristiyano, at ang pinakamalaking organisadong unit ng anumang pananampalataya sa mundo.[4] Ayon sa Statistical Yearbook of the Church, ang bilang ng nakatalang pandaigdigang kasapi ng Simbahang Katoliko sa katapusan ng 2005 ay 1,114,966,000, na malapit sa ika-anim na bahagi ng populasyon ng mundo.[5][6][7] Ang pandaigdigang Simbahang Katoliko ay binubuo ng isang Latin o Kanluranin at 22Silanganing Katolikong awtonomong simbahang partikular, kung saan lahat ay tumitingala sa Papa, na mag-isa o kasama ng Kolehiyo ng mga Obispo, bilang kanilang pinakamataas na autoridad sa daigdig sa mga paksa ng paniniwala, mga asal at ng pansimbahang pamamahala.[8] Nakahati ito sa mga nasasakupang pook, karaniwan sa batayang teritoryal. Ang pamantayang teritoryal na yunit ay itinatawag na diyosesis sa simbahang Latin at eparkiya sa mga Silanganing simbahan. Ang bawat diyosesis o eparkiya ay nasa pamumuno ng isang obispo, patriyarka o eparko. Sa katapusan ng 2006, ang buong bilang ng lahat ng itong mga nasasakupang pook ay 2,782.[9] http://tl.wikipedia.org/wiki/Simbahang_Katoliko_Romano Simbahang Katoliko Romano Ang Simbahang Katoliko Romano o Simbahang Katoliko (o Simbahang Katolika)[1] ay isang Kristiyanong simbahan na nasa buong kapisanankasabay ng Obispo ng Roma, na kasalukuyan ay ang Santo Papa, si Benedicto XVI. Binabakas ang pinagmulan nito sa orihinal na pamayanang Kristiyano na itinatag ni Hesus at ipinalaganap ng mga Labindalawang Apostol, partikular na si San Pedro.[2][3] Ang Simbahang Katoliko ay ang pinakamalaking simbahang Kristiyano, na nagkakatawan sa kalahati ng lahat ng mga Kristiyano, at ay ang pinakamalaking organisadong yunit ng anumang pananampalataya sa mundo.[4] Ayon sa Statistical Yearbook of the Church, ang bilang ng nakatalang pandaigdigang kasapi ng Simbahang Katoliko sa katapusan ng 2005 ay 1,114,966,000, na malapit sa ika-anim na bahagi ng populasyon ng mundo.[5][6][7] Ang pandaigdigang Simbahang Katoliko ay binubuo ng isang Latin o Kanluranin at 22 Silanganing Katolikong nagsasariling simbahang partikular, kung saan lahat ay tumitingala sa Papa, na mag-isa o kasama ng Kolehiyo ng mga Obispo, bilang kanilang pinakamataas na autoridad sa daigdig sa mga paksa ng paniniwala, mga asal at ng pansimbahang pamamahala.[8] Nakahati ito sa mga nasasakupang pook, karaniwan sa batayang teritoryal. Ang pamantayang teritoryal na yunit ay itinatawag na diyosesis sa simbahang Latin at eparkiya sa mga Silanganing simbahan. Ang bawat diyosesis o eparkiya ay nasa pamumuno ng isang obispo, patriyarka o eparko. Sa katapusan ng 2006, ang buong bilang ng lahat ng itong mga nasasakupang pook ay 2,782.[9] [baguhin]Pagtuturong pampananampalataya Noong Marso 10, 2008, nagtala ang Vatican ng pitong bagong mortal na kasalanang dapat iwasan. Kabilang sa mga nadagdag na ito ang mga may kaugnayan sa pagsuway sa mga pundamental na karapatang pantao katulad ng mga pakikialam na panghenetiko, polusyon, paggamit ng mga ipinagbabawal na gamut, at maging ang lumalaking gawak sa antas panlipunan at pangkabuhayan ng mga mayayaman at mahihirap. Nadagdag ang mga nabanggit sa mga dati nang naitalang mga mortal na kasalanang dapat iwasan ng isang tao: ang pagkamahalay, katakawan, pagiimbot, katamaran, lubhang pagkaingit sa ibang tao, pagdadala ng poot sa ibang tao, at lubhang pagpapahalaga sa pansariling karangalan. Idinagdag ang mga bagong kasalanang dapat iwasan upang makasunod sa makabagong takbo ng kasalukuyang panahon ang Simbahang Katoliko.[10] [baguhin]Mga sanggunian ↑ Ang mga terminolohiyang "Simbahang Katoliko" at "Simbahang Katoliko Romano" ay ginagamit dito bilang mga alternatibong pangalan para sa buong simbahan na naglalarawan ng sarili bilang "sa pamamahala ng kahalili ni San Pedro at ng mga obispong na sa kapisanan kasabay niya." Lumen Gentium (Dogmatikong Saligang Batas sa Simbahan), 8

↑ Mateo 16:17-18 ↑ "St. Peter - Founder of the Catholic Church" (MSN encarta Encyclopedia, 2007). ↑ Major Branches of Religions | url=http://www.adherents.com/adh_branches.html#Christianity%7Cpublisher=adherents.com%7Caccessdate=200 6-09-14 ↑ Statistical Yearbook of the Church 2005 |author=Central Statistics Office |publisher=Libreria Editrice Vaticana |year=2007 ↑ Padron:Cite news Retrieved on November 9, 2007. ↑ url=http://www.usccb.org/comm/statisti.shtml | title=The Catholic Church in the United States At A Glance | publisher=United States Conference of Catholic Bishops | accessdate=2007-11-09 ↑ Lumen gentium, chapter III ↑ Annuario Pontificio (Pontifical Yearbook) |author=Central Statistics Office |publisher=Libreria Editrice Vaticana |year=2007 |month=February |id=ISBN 978-88-209-7908-9|pages = p. 1172 ↑ Vatican lists new sinful behaviors, CNN/Living, CNN.com, Marso 10, 2008

Tanong: "Ano ang pinagmulan ng Simbahang Katoliko?" Sagot: Tinitindigan ng Simbahang Katoliko na ang kanilang pinagmulan ay ang kamatayan, pagkabuhay na muli, at pag-akyat ni Hesus sa langit noong humigit kumulang 30 A.D. Ipinroklama ng Simbahang Katoliko na ito ang iglesyang kinamatayan ni Hesu Kristo at ang iglesyang itinatag ng mga apostol. Ito ba ang tunay na pinagmulan ng Simbahang Katoliko? Sa kabaliktaran, kahit ang simpleng pagbabasa ng Bagong Tipan ay magpapakita na hindi nagumpisa ang Simbahang Katoliko sa mga katuruan ni Hesus, o ng mga apostol. Sa Bagong Tipan, walang banggit ni minsan tungkol sa Papa, pagsamba o pagpaparangal kay Maria (maging ang banal na paglilihi kay Maria, ang walang hanggang pagka birhen ni Maria, pagakyat ni Maria sa langit, o ang pagiging tagapamagitan ni Maria sa mga tao kay Hesus at sa Diyos). Wala ring binanggit ang Bagong Tipan tungkol sa pananalangin sa mga santo, pagpapasa ng pagka-apostol, mga ordinansa sa Simbahang Katoliko na nagsisilbing mga sakramento gaya ng pagbibinyag ng sanggol, pagkukumpisal sa pari, purgatoryo at limbo, o ang magkapantay na awtoridad ng tradisyon at ng Bibliya. Kung hindi nanggaling ang Simbahang Katoliko sa katuruan ng Panginoong Hesu Kristo at ng mga apostol, gaya ng makikita sa Bagong Tipan, ano ang tunay na pinagmulan ng Simbahang Katoliko?

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Sa unang dalawandaan at walumpung (280) taon ng kasaysayan ng Kristiyanismo, ipinagbawal ng imperyong Romano ang Kristiyanismo at mahigpit na pinagusig ang mga Kristiyano. Ang kalagayang ito ay nagbago ng maging "Kristiyano" ang isang emperador ng Roma na nagngangalang Constantino. Ginawang legal ni Constantino ang Kristiyanismo sa pamamagitan ng Edict ng Milan noong 313 A.D. Kalaunan, noong A.D. 325, ipinatawag ni Constantino ang Konseho ng Nicea sa isang pagtatangka na pag-isahin ang Kristiyanismo. Kinikilala ni Constantino na kayang pag-isahin ng Kristiyanismo ang imperyo ng Roma na ng panahong iyon ay magulo at nagkakawatak watak. Habang ito ay isang positibong pagbabago sa Simbahang Katoliko, hindi naging maganda ang resulta ng pagbabagong ito. Hindi tumigil si Constantino sa kanyang mga paniniwala at gawaing pagano, kaya't ang Kristiyanismong pinalaganap ni Constantino ay magkahalong Kristiyanismo at paganismong Romano. Natanto ni Constantino na dahil sa laki, lawak at pagkakaiba-iba ng mga mamamayan ng imperyong Roma, hindi papayag ang lahat na basta iwanan ang kanilang mga relihiyon at yakapin ang Kristiyanismo. Kaya pinayagan niya at hinikayat ang pagpapaging tunog Kristiyano ng mga paniniwalang pagano. Nagumpisang bigyan ng bagong pangalan ang

mga paniniwala ng mga pagano na hindi sinasang ayunan ng Bibliya. Ang ilang malinaw na halimbawa ng mga ito ay ang mga sumusunod: (1) Ang Kulto ng Isis, isang babaeng diyus-diyusan sa relihiyon ng Egipto ay inihalo sa Kristiyanismo sa pamamagitan ng pagpapalit ng pagkakakilanlan kay Isis bilang si Maria. Marami sa mga titulo na ginagamit para kay Isis, gaya ng "Reyna ng Langit," "Ina ng Diyos," at Teotokos, (tagapagdala ng Diyos) ay itinawag kay Maria. Binigyan si Maria ng mataas na papel sa pananampalatayang Kristiyano higit sa papel na ibinigay sa kanya ng Bibliya upang makaakit ang Kristiyanismo ni Constantino ng mga mananamba ni Isis na kalaunan ay hindi talaga yayakap sa Kristiyanismo. Sa katotohanan sa kasaysayan, maraming mga dating templo ni Isis ang ginawang mga templo para kay Maria. Ang unang malinaw na katuruan ng Katoliko Romano tungkol kay Maria bilang si Isis ay matatagpuan sa mga sinulat ni Origen na tumira sa Alexandria sa Ehipto, na siyang sentro ng pagsamba kay Isis.

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(2) Ang Mithraism ay relihiyon na sa imperyo ng Roma mula pa noong una hanggang ikalimang siglo (100 - 500 A.D). Napakapopular ng relihiyong ito sa mga Romano, lalo na sa mga Romanong sundalo at posibleng ito ang relihiyon ng mga Emperador. Kahit hindi binigyan ng opisyal na katayuan sa imperyong Roma, ang relihiyong ito ang opisyal na relihiyon ng Roma hanggang sa dumating si Constantino at palitan niya ang Mithraism ng Kristiyanismo. Ang isa sa mga pangunahing katangian ng Mithraism ay ang handog na pagkain, na kinapapalooban ng pagkain ng laman at paginom ng dugo ng isang toro. Si Mithra, ang diyos ng Mithraism ay nasa laman at dugo ng toro na sa tuwing kakainin at iinumin ay nagbibigay ng kaligtasan sa sinumang kakain ng laman at iinom ng dugo niyon (doktrina ng theopagy — pagkain sa diyos). Mayroon ding pitong (7) sakramento ang Mithraism, na hindi mapapasubalian ng mga Katoliko ang pagkakahawig sa kanilang sariling 7 sakramento. Napakadaling napalitan ni Constantino at ng kanyang mga kahalili ang katuruan ng handog ng pagkain ng Mithraism sa konsepto ng Hapunan ng Panginoon o Banal na Komunyon. Nakalulungkot na may ilang mga naunang Kristiyano ang nagumpisa noon pa man na ikabit ang mistisismo sa hapunan ng Panginoon at tinatanggihan ang Biblikal na konsepto na pagaalala sa kamatayan at pagbububo ng dugo ng Panginoong Hesu Kristo. Ang "Romanisasyon" ng Huling Hapunan ng Panginoon ang nagsilbing transisyon para sa sakramento ng komunyon na kinilala ngayon na Eukaristiya sa pagsambang Katoliko. (3) Marami sa mga Emperador na Romano at mga mamamayan ng Roma ang mga Henoteista. Ang isang henotesita ay naniniwala sa pagkakaroon ng maraming diyos ngunit binibigyan ng higit na atensyon at pagpapahalaga sa isang partikular na diyos o ikinukunsidera ang pagkakaroon ng isang pinakamataas na Diyos na higit sa ibang mga diyos. Halimbawa nito ay ang diyos ng mga Romano na si Jupiter. Si Jupiter ang pinakamataas sa lahat ng diyos ng mga Romano. Ang mga magdaragat naman na Romano ay sumasamba sa diyos na si Neptuno, ang diyos ng karagatan. Nang ihalo ang mga paniniwalang pagano sa Kristiyanismo, pinalitan ang mga diyos na ito ng pangalan ng mga santo. Ang mga Romano ay kumikilala sa diyos ng pag-ibig, diyos ng kapayapaan, diyos ng digmaan, diyos ng kalakasan, diyos ng karunungan at marami pang iba. Ito ang dahilan kung bakit ang bawat siyudad o bayan o kahit barangay ay may isang santo na tinatawag na patron sa mga bansang Katoliko, ito ay hinango sa mga diyus diyusan ng mga Romano na nagiingat din sa bawat siyudad ng Roma sa kanilang dating opisyal na relihiyon na tinatawag na Mithraism na pinalitan ng Kristiyanismo.

(4) Ang pamumuno ng Obispo sa Roma (Papacy) ay itinatag at sinuportahan ng mga Emperador. Dahil ang siyudad ng Roma ang sentro ng pamahalaang Romano at dahil nakatira ang mga Emperador sa Roma, natanyag ang siyudad ng Roma sa buong imperyo. Ibinigay ni Constantino at ng kanyang mga kahalili ang kanilang suporta sa Obispo ng Roma bilang pinakamataas na tagapanguna ng Simbahang Katoliko. Isang napakagandang estratihiya para sa pagkakaisa ng imperyo ng Roma na ang pamahalaan at relihiyon ng bansa ay magkasama sa iisang lokasyon. Maraming mga Obispo ang tumutol sa ideya ng pagkakaroon ng ganap na kapamahalaan ng Obispo sa Roma. Ngunit sa huli, naging pinakamakapangyarihan din ang Obispo sa Roma dahil sa kapangyarihan at impluwensya ng mga Emperador ng Roma. Ng bumagsak ang imperyong Roma, sinimulang gamitin ng mga Papa ang titulo na dating ginagamit ng mga Emperador — ang Pontificus Maximus. Marami pang mga halimbawa ang maaring ibigay. Ang apat na ito ay sapat na para ipakita ang tunay na pinagmulan ng Simbahang Katoliko. Siyempre, hindi aaminin ng nga mga Katoliko ang pinanggalingan ng mga paniniwala at kaugaliang pagano na mayroon sa Katolisismo. Itinatago ng Simbahang Katoliko ang mga paganong katuruang ito sa likod ng kanilang tradisyon. Dahil sa alam nilang marami sa kanilang mga paniniwala at kaugalian ay hindi ayon sa Bibliya, napilitan ang Simbahang Katoliko na tanggihan ang awtoridad at kasapatan ng Bibliya. Ang pasimula ng simbahang Katoliko ay isang trahedya ng pakikipagkompromiso sa mga paganong kaugalian at relihiyon. Sa halip na ibahagi ang tunay na Ebanghelyo sa mga pagano, ginawa nilang pagano ang Kristiyanismo. Sa pagiging malabo ng pagkakaiba at pagpawi ng mga distinksyon, ginawang kaakit akit ng Simbahang Katoliko ang Kristiyanismo sa mga mamamayan ng imperyong Romano. Ang isang resulta ay naging pangunahing relihiyon ang Simbahang Katoliko sa "Romanong mundo" sa loob ng maraming siglo. Ngunit ang isa pang resulta ay tumalikod ang Kristiyanismo sa tunay na Ebanghelyo ni Hesu Kristo at sa totoong proklamasyon ng Salita ng Diyos. Idineklara ng 2 Timoteo4:3-4, "Sapagkat darating ang panahong hindi na nila pakikinggan ang wastong aral; sa halip, susundin nila ang kanilang hilig. Mangangalap sila ng mga gurong walang ituturo kundi ang mga bagay lamang na gusto nilang marinig. Ibabaling nila sa mga alamat ang kanilang pansin at hindi na nila pakikinggan ang katotohanan."

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http://www.geocities.ws/saibabawngbato/katoliko.html

ethymology of the Chuch church (n.) Old English cirice, circe "church, public place of worship; Christians collectively," from ProtoGermanic *kirika (cognates: Old Saxon kirika, Old Norse kirkja, Old Frisian zerke, Middle Dutch kerke, Dutch kerk, Old High German kirihha, German Kirche), probably [see note in OED] from Greek kyriake (oikia), kyriakon doma "Lord's (house)," from kyrios "ruler, lord," from PIE root*keue- "to swell" ("swollen," hence "strong, powerful"); see cumulus. Phonetic spelling from c.1200, established by 16c. For vowel evolution, see bury. As an adjective from 1570s. Greek kyriakon (adj.) "of the Lord" was used of houses of Christian worship since c.300, especially in the East, though it was less common in this sense than ekklesia or basilike. An example of the direct Greek-to-Germanic progress of many Christian words, via the Goths; it probably was used by West Germanic people in their preChristian period. Also picked up by Slavic, probably via Germanic (Old Church Slavonic criky, Russian cerkov). Finnish kirkko, Estonian kirrik are from Scandinavian. Romance and Celtic languages use variants of Latin ecclesia (such as French église, 11c.). Church-bell was in late Old English. Church-goer is from 1680s. Church key is early 14c.; slang use for "can or bottle opener" is by 1954, probably originally U.S. college student slang. Church-mouse, proverbial in many languages for its poverty, is 1731 in English. http://www.etymonline.com/index.php?term=church

Etymology[edit]

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The Last Supper, by Jacopo Bassano The Greek word ekklēsia, literally "called out" or "called forth" and commonly used to indicate a group of individuals called to gather for some function, in particular an assembly of the citizens of a city, as in Acts 19:32-41, is the New Testament term referring to the Christian Church (either a particular local groupor the whole body of the faithful). Most Romance and Celtic languages use derivations of this word, either inherited or borrowed from the Latin formecclesia. The English language word "church" is from the Old English word cirice, derived from West Germanic *kirika, which in turn comes from the Greek κυριακήkuriakē, meaning "of the Lord" (possessive form of κύριος kurios "ruler" or "lord"). Kuriakē in the sense of "church" is most likely a shortening of κυριακὴ οἰκία kuriakē oikia ("house of the Lord") or ἐκκλησία κυριακή ekklēsia kuriakē ("congregation of the Lord").[5] Christian churches were sometimes called κυριακόν kuriakon (adjective meaning "of the Lord") in Greek starting in the 4th century, but ekklēsia and βασιλική basilikē were more common.[6] The word is one of many direct Greek-to-Germanic loans of Christian terminology, via the Goths. The Slavic terms for "church" (Old Church Slavonic црькꙑ [crĭky], Russian церковь [cerkov’], Slovenian cerkev) are via the Old High Germancognate chirihha.[citation needed] http://en.wikipedia.org/wiki/Christian_Church

Etymology of the Word “Ekklesia” (Church) JULY 8, 2011 BY ADMIN

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by Metropolitan Hierotheos of Nafpaktos But before I proceed to elaborate the subject of the “origin and revelation of the Church”, I would like us to take a look at the etymology of the word “Ekklesia“, because it will help us to understand better what is going to be said further on. The word ‘Ekklesia‘ derives from the verb meaning ‘to call out’ ‘call’, ‘call together’, ‘gather together’. Thus ‘Church’ means a gathering of people, a congregation. We can also find the word in this meaning in ancient Greece with reference, for example, to the ‘ekklesia‘ of a municipality, a gathering of the citizens to discuss various concerns which they had. Also in holy Scripture, in both the Old and New Testaments, there is repeated reference to the ‘Ekklesia‘ as an assembly. The phrases ‘ekklesia of saints’, ‘ekklesia of laity’ etc. , are often used in the Old Testament. But in the New Testament we also have abundant use of the word with a deeper content, since through the incarnation of Christ the Church is not a gathering of people, but the Body of Christ. Thus it acquires a deeper meaning. I would like to cite a few examples. Christ said to the Apostle Peter, who confessed His divinity: “You are Peter, and on this rock I will build My Church, and the gates of Hades shall not prevail against it” (Matt. 16 ″18). The rock (‘petra‘) on which the Church is supported is the confession that Christ is the Son of God. The Apostle Paul repeatedly speaks of the Church as the Body of Christ. This passage from the letter to the Ephesians is characteristic: “And He put all things under His feet, and gave Him to be head over all things to the Church, which is His Body, the fullness of Him Who fills all in all” (Eph. 1:22-23 ). The members, the Christians who make up the membership of a concrete eucharistic community, are also characterised as the Church. The Church possesses the whole truth, because the whole revelation of God has been given to it. The Apostle Paul says: “Church of the living God, the pillar and ground of the truth” (1 Tim. 3:15 ). The word `Church’ is also used in these meanings in the teaching of the holy Fathers and in the Worship. According to St. Cyril of Jerusalem, it is called the Church “because it calls forth and assembles together all men”. And St. John Chrysostom says characteristically “in the multitude of the faithful, the Church”.

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On another subject I shall be developing further what the multitude of the faithful means. In any case I must call to mind here the teaching of St. John Chrysostom that the Church is not a wall and a roof, but living and life. The Church is presented in many liturgical texts as a gathering, and especially as a eucharistic place, because the Eucharist is the deepest expression of the Church. I would like us to look at a characteristic passage from the Liturgy of the apostolic era as it has been preserved in the Teaching of the Twelve Apostles. At the end of the Eucharist when the Celebrant of the eucharistic gathering took the bread into his hands, he prayed: “We thank Thee, our Father, for the life and knowledge which Thou gavest us through Thy Son Jesus”. And then he spoke an amazing prayer “Just as this fraction was scattered over the granaries and, gathered together, became one, so may Thy Church be gathered from the ends of the earth into thy kingdom”. The bringing together of many grains of wheat and the preparation of the bread is an image pointing to the gathering of all the faithful into the Kingdom of God. Among the expressions which are to be found in the liturgical texts and show exactly what the Church is, there is also the expression that the Church is “a holy people” or “communion of saints”. The people of God is not only the Clergy or only the laity, but the unity of Clergy, monks and laity, and this unity is in Christ. `In Christ’ means that members of the Church are all those who are united with Christ, all who are actually members of the Body of Christ through the sacramental and ascetic life, all who are baptised and confirmed in the faith, according to the teaching of St. Symeon the New Theologian. This unity is shown clearly on the holy paten. In the middle there is the lamb of God, Christ Himself, on His right the portion of the Theotokos and on his left the portions of the saints, and in front the Bishop of the local Church with the living and those who lie asleep whom the priest mentions during the proskomidi. St. Symeon of Thessaloniki, speaking of the holy paten, says: “God among gods who are deified by Him Who is God by nature”. Christ is God by nature and the saints are deified by grace through Him Who is God by nature. The assembly of the faithful is expressed once more during the Sacrament of the divine Eucharist. I shall not concern myself further with this point here, because the subject of who are the true members of the Church will concern us in other sections and other chapters. Source: Mystagogy

From the book titled The Mind of the Orthodox Church.

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http://preachersinstitute.com/2011/07/08/etymology-of-the-word-ekklesia-church/