Ecclesiastics

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  • It is proper that I give some reasons for the publication of this paper. The importance of the subject of the ecclesiastical organization of the churches gathered in heathen lands, I conceive to be a sufficient reason. Those who may differ in regard to the views set forth in this paper, will not dispute the importance of the subject.

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  • My subject was suggested to me by Professor Vincent, to whom as well as to Professor Andrews I am indebted for advice and assistance throughout this work. In England I have to thank Messrs. Sidney Webb, Hubert Hall and George Unwin, of the London School of Economics, for reading manuscript and suggesting improvements. For similar help and for reference to new material my acknowledgments are due to Mr. C.H. Firth, Regius Professor of Modern History, Oxford, and to Mr. C.R.L. Fletcher, of Magdalen College.

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  • P robably the best introduction to our book is the conclusion of another book. The other book is Something New Under the Sunby historian J. R. McNeill.1 McNeill argues that the Preacher in Ecclesiastes remains mostly but not completely right—there is indeed “nothing new under the sun” in the realm of vanity and wickedness. But the place of humankind within the natural world is not what it was. The enormity and devastating impact of the human scale on the rest of creation really is a new thing under the sun. And it greatly amplifies the consequences of vanity and wickedness.

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  • The present work has i lled much of our time and thoughts for some years. We send it forth, however, well knowing that in many parts of our i eld we have accomplished, at most, a preliminary exploration. Oftentimes our business has been rather to quarry and hew for some builder of the future than to leave a i nished building. But we have endeavoured to make sure, so far as our will and power can go, that when his day comes he shall have facts and not i ctions to build with. How near we...

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  • This volume is a sequel to the work I published, several years ago, under the title, _Byzantine Constantinople: the Walls of the City, and adjoining Historical Sites_. In that work the city was viewed, mainly, as the citadel of the Roman Empire in the East, and the bulwark of civilization for more than a thousand years. But the city of Constantine was not only a mighty fortress.

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  • While Andrew Melville has other claims on the lasting honour of his countrymen than the part he took in securing for Scotland the ecclesiastical system which has been the most powerful factor in her history, it may be held as certain that where this service which filled his life is disesteemed, his biography, if read at all, will be read with only a languid interest. It will be our first endeavour, therefore, to show that such a prejudice in regard to our subject is mistaken and misleading.

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  • Early in 1765 John Adams began writing an essay on the history of ecclesiastical and civil despotism for the Sodality, a private club of Boston lawyers. His purpose was to contrast the tyranny of the canon and feudal law against New England’s heroic struggle for freedom. He soon decided to expand and publish his “Dissertation on the Canon and Feudal Law” when he learned of Parliament’s approval of the Stamp Act in March 1765. In his diary, Adams described the Stamp Act as an “enormous Engine, fabricated by the british Parliament, for battering down all the Rights and Liberties...

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  • A noted English lawyer-author has declared that the twelfth chapter of Ecclesiastes is the final word of the world's philosophy; that no ancient or modern thinker has uttered a profounder word. And in the seventh verse of that chapter it reads, "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it.

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  • This volume is a sequel to the work I published, several years ago, under the title, Byzantine Constantinople: the Walls of the City, and adjoining Historical Sites. In that work the city was viewed, mainly, as the citadel of the Roman Empire in the East, and the bulwark of civilization for more than a thousand years. But the city of Constantine was not only a mighty fortress.

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  • "Mr. Ragg has produced something far better than a mere text-book: the earlier chapters especially are particularly interesting reading. The whole book is well proportioned and scholarly, and gives the reader the benefit of wide reading of the latest authorities. The contrasted growth and fortunes of the Judaic Church of Jerusalem and the Church of the Gentiles are particularly clearly brought out."--Church Times. "Written in a clear and interesting style, and summaries the early records of the growth of the Christian community during the first century."--_Irish Ecclesiastical Gazette.

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  • Unlike many of our cathedral cities, "Royal" Winchester has a secular history of the greatest importance, which not only is almost inextricably interwoven with the ecclesiastical annals down to a comparatively recent date, but should at times occupy the foremost position in the records of the place. To attempt, however, to trace the story of the city as well as that of the cathedral would be to recapitulate the most important facts of the history of England during those centuries when Winchester was its capital town.

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  • This change of name signalled a desire for deeper changes. In fact, until then, the classical music produced in Brazil had circulated exclusively in Court circles. It was in 1841 that Francisco Manuel da Silva “put before the throne” a request for the creation of the Imperial Conservatory, a ‘civilizing environment’ that could place Brazil in the ensemble of the “most cultured nations” (Mello 1947 [1908]:219).

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  • CHAPTER I. The Establishment Of The National Judiciary The monarch of ancient times mingled the functions of priest and judge. It is therefore not altogether surprising that even today a judicial system should be stamped with a certain resemblance to an ecclesiastical hierarchy.

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  • Robert Hugh Benson (born November 18, 1871; died October 19, 1914) was the youngest son of Edward White Benson, Archbishop of Canterbury, and younger brother of Edward Frederic Benson. Benson studied Classics and Theology at Trinity College, Cambridge, from 1890 to 1893. In 1895, he was ordained a priest in the Church of England by his father, Edward White Benson, who was then Archbishop of Canterbury. His father died suddenly in 1896, and Benson was sent on a trip to the Middle East to recover his own health.

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  • Several centuries ago, the idea of driving out of Jerusalem its infidel inhabitants was suggested to a mad ecclesiastic.

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  • In The Varieties of Religious Experience the late Professor William James has said (p. 465): 'The religious phenomenon, studied as an inner fact, and apart from ecclesiastical or theological complications, has shown itself to consist everywhere, and at all its stages, in the consciousness which individuals have of an intercourse between themselves and higher powers with which they feel themselves to be related. This intercourse is realised at the time as being both active and mutual.

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  • Murderers confessed, and broken marriages were restored. Marked by the transformation of lives and relationships, this awakening spread like a quiet tide through Germany and beyond, despite the efforts of a cynical press and Johann Blumhardt’s nervous ecclesiastical superiors. Christoph Blumhardt’s essay, Jesus is the Victor, is rooted in this experience. He refers to it in several places, and it is obviously pivotal to his thinking.

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  • Just as the five cities of Colchester, Lincoln, York, Gloucester, and St. Albans, stand on the sites and in some fragmentary measure bear the names of five Roman municipalities, so Isca Dumnoniorum, now Exeter, appears to have been a cantonal capital developed out of one of the great market centres of the Celtic tribes, and as such it was the most westerly of the larger Romano-British towns. The legendary history of the place, both temporal and ecclesiastical, goes far back to the days when, for a late posterity, it is difficult to separate fact from fable.

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  • In the connection of the church and state, I have considered the former as subservient only, and relative, to the latter; a salutary maxim, if in fact, as well as in narrative, it had ever been held sacred. The Oriental philosophy of the Gnostics, the dark abyss of predestination and grace, and the strange transformation of the Eucharist from the sign to the substance of Christ's body, ^1 I have purposely abandoned to the curiosity of speculative divines.

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  • The task of describing the genesis of ecclesiastical dogma which I have attempted to perform in the following pages, has hitherto been proposed by very few scholars, and, properly speaking, undertaken by one only. I must therefore crave the indulgence of those acquainted with the subject for an attempt which no future historian of dogma can avoid. At first I meant to confine myself to narrower limits, but I was unable to carry out that intention, because the new arrangement of the material required a more detailed justification.

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