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Irenaeus

Irenaeus

Saint Irenaeus (ca. 130-202) was bishop of Lugdunum in Gaul, which is now Lyons, France. He is recognized as a saint by both the Eastern Orthodox Church and the Catholic Church, and his writings were formative in the early development of Christian theology. His feast day is June 28. The Catholic Church considers him a Father of the Church. He was a disciple of Polycarp, who himself was a disciple of John the Evangelist.

Biography

Irenaeus is thought to have been a Greek from Polycarp's hometown of Smyrna in Asia Minor, now Izmir, Turkey. He was brought up in a Christian family, rather than converting as an adult, and this may help explain his strong sense of orthodoxy. Irenaeus was one of the first Christian writers to use the principle of apostolic succession to refute his opponents. Irenaeus is remembered as the second bishop of Lyons, although there is no clear evidence that he ever officially assumed the episcopal duties. The first bishop, Pothinus, was martyred around 177 during persecutions under Marcus Aurelius, when Irenaeus was visiting Rome. Irenaeus is remembered as a martyr, although there is no evidence for how he died, though he presumably did so shortly after the turn of the third century. He was buried under the church of Saint John's in Lyons, which was later renamed St. Irenaeus. His tomb and his remains were destroyed in 1562 by the Calvinist Huguenots. The remains of Leonardo da Vinci and Kepler, among others, also were lost in the religious wars of those times.

Writings

Irenaeus a number of books, but the most important that survives is the five-volume On the Detection and Overthrow of the So-Called Gnosis, normally referred to as Adversus Haereses (English: Against Heresies). Only fragments in its original Greek exist, but a complete copy exists in a wooden Latin translation, made shortly after its publication in Greek, and Books IV and V are present in a literal Armenian translation. The purpose of Against Heresies is to refute the teachings of various gnostic groups. Until the discovery of the Library of Nag Hammadi in 1945, Against Heresies was the best surviving description of Gnosticism. In Book II, ch. 22, par. 5, he gives an intriguing note about Jesus being seen by several witnesses in Asia in his older age after crucifixion: ...but from the fortieth and fiftieth year a man begins to decline towards old age, which our Lord possessed while He still fulfilled the office of a Teacher, even as the Gospel and all the elders testify; those who were conversant in Asia with John, the disciple of the Lord, [affirming] that John conveyed to them that information. And he remained among them up to the times of Trajan. Some of them, moreover, saw not only John, but the other apostles also, and heard the very same account from them, and bear testimony as to the [validity of] the statement. In Book III, ch 12, par. 12: ...they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and [maintained] that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer [in doctrine], and more intelligent, than the apostles. Irenaeus cites from most of New Testament canon, as well as the noncanonical works 1 Clement and The Shepherd of Hermas, however he makes no references to Philemon, 2 Peter, 3 John or Jude. Irenaeus was the first Christian writer to list all four and exactly four of the now canonical Gospels as divinely inspired, possibly in reaction to Marcion's edited version of the Gospel of Luke, which he asserted was the one and only true gospel. His works were published in English in 1885 in the Ante-Nicene Fathers collection.

Irenaeus' Theology

The central point of Irenaeus' theology is the unity of God, in opposition to the Gnostics' division of God into a number of divine "Aeons", and their distinction between the "High God" and the wicked "Demiurge" who created the world. Irenaeus uses the Logos theology he inherited from Justin Martyr, but prefers to speak of the Son and the Spirit as the "hands of God". Christ, for him, is the invisible Father made visible. His emphasis on the unity of God is reflected in his corresponding emphasis on the unity of salvation history. Irenaeus repeatedly insists that God created the world and has been overseeing it ever since. Everything that has happened is part of his plan for humanity. The essence of this plan is maturation: Irenaeus believes that humanity was created immature, and God intended his creatures to take a long time to grow into his likeness. Thus, Adam and Eve were created as children. Their Fall was thus not a full-blown rebellion but a childish spat, a desire to grow up before their time and have everything now. Everything that has happened since has therefore been planned by God to help humanity overcome this and grow up. The world has been designed by God as a difficult place, where human beings are forced to make moral decisions - only in this way can they mature. Irenaeus likens death to the whale that swallowed Jonah: it was only in the depths of the whale's belly that Jonah could turn to God and do his will. Similarly, death and suffering appear evil, but without them we could never come to know God. The high point in salvation history is Jesus. Irenaeus believes that Christ would always have been sent, even if humanity had never sinned; but the fact that they did sin determines his role as a savior. He sees Christ as the new Adam, who systematically undoes what Adam did: thus, where Adam was disobedient about the fruit of a tree, Christ was obedient even to death on the wood of a tree. Irenaeus is the first to draw comparisons between Eve and Mary, contrasting the faithlessness of the former with the faithfulness of the latter. In addition to reversing the wrongs done by Adam, Irenaeus thinks of Christ as "recapitulating" or "summing up" human life. This means that Christ goes through every stage of human life, from infancy to old age, and simply by living it, sanctifies it with his divinity. Irenaeus is therefore forced to argue that Christ did not die until he was quite old! Irenaeus thus thinks that our salvation comes about, essentially, through the incarnation of God as man. He characterises the penalty for sin as death and corruption. God, however, is immortal and incorruptible, and simply by becoming united to human nature in Christ he conveys those qualities to us: they spread, as it were, like a benign infection. Irenaeus therefore understands the atonement of Christ as happening through his incarnation rather than his crucifixion, although the latter is an integral part of the former.

References and Links

- [http://www.earlychristianwritings.com/irenaeus.html Early Christian Writings Irenaeus]
- [http://www.ccel.org/fathers2/ANF-01/TOC.htm A nineteenth-century translation of Irenaeus' work]
- [http://www.geocities.com/hashanayobel/christwrit/irenaeus.htm Excerpts from Irenaeus] Category:130 births Category:202 deaths category:Church Fathers Category:Ancient Roman Christianity Category:Gnosticism Category:Saints Category:Theologians ja:エイレナイオス

202

Events

- Roman law bans female gladiators

Births

- Jiang Wei, Shu general

Deaths

- Irenaeus, Bishop of Lyon (martyred)
- Perpetua (martyred)
- Felicitas (martyred)
- Yuan Shao, Chinese warlord Category:202 ko:202년

Lyon

:This article is about the French city. For other usages, see Lyon (disambiguation) and Lyons (disambiguation). Lyon (often Lyons in English) (French pronunciation: ) is a city in east central France. Location: . Together with its suburbs and satellite towns, Lyon forms the second largest metropolitan area in France after Paris, with 1,648,216 inhabitants at the 1999 census, and approximately the 20th to 25th largest metropolitan area of Western Europe. Lyon is the capital of the Rhône-Alpes région, and the préfecture (capital) of the Rhône département. The city gave its name to the Lyonnais province, of which it was the capital. Today the region around Lyon is still known as Lyonnais (French: le Lyonnais), or sometimes even as the Lyonnaise Region (French: Région Lyonnaise). Lyonnaise Region is an unofficial, popular name, not to be confused with the administrative région of Rhône-Alpes, which is much larger than the Lyonnaise Region. Lyon is also the international headquarters of Interpol.

Administration

Lyon is the capital of the Rhône-Alpes région, the préfecture of the Rhône département, and the capital of 14 cantons, covering 1 commune, and with a total population of 445,452 (1999). Lyon, similarly to Marseille and Paris is divided into 9 municipal arrondissements, referred to by number.

History

:Main article Lugdunum. Lyon was founded as a Roman colony in 43 BC by Munatius Plancus, a Caesar's lieutenant, on the site of a Gaulish hill-fort settlement called 'Lug[o]dunon', after the Celtic sun god Lug ("Light"); 'dúnon' meant "hill-fort". The name was latinised as Lugdunum; Lug (Old Irish 'Lugh', Modern Irish 'Lú') was equated by the Romans to Mercurius. Lug's 'totem' was a cock (rooster), hence the origin of the Modern French association with 'le coq'. Agrippa recognized that Lugdunum's position on the natural highway from north to south-eastern France made it a natural communications hub, and he made Lyon the starting-point of the principal Roman roads throughout Gaul. The three parts of Gaul mentioned by Caesar met at Lyon. It became then the capital of Gaul, partly thanks to its fortunate site at the convergence of two navigable rivers. Lugdunum quickly became the main city of Gaul. Two emperors were born in this city: Claudius and Caracalla. The Christians in Lyon were persecuted for their religious views under the reigns of the Roman emperors Marcus Aurelius and Septimus Severus. The great Christian bishop of Lyon in the 2nd century was the Easterner, Irenaeus. Burgundian refugees from the destruction of Worms by Huns in 437 were resettled by the military commander of the west, Aëtius, at Lugdunum, which was formally the capital of the new Burgundian kingdom by 461. In 843, by the Treaty of Verdun, Lyon, with the country beyond the Saône, went to Lothair I. Fernand Braudel remarked, "Historians of Lyon are not sufficiently aware of the bi-polarity between Paris and Lyon, which is a constant structure in French development" from the late Middle Ages to the Industrial Revolution (Braudel 1984 p.327). The fairs in Lyon, the invention of Italian merchants, made it the economic countinghouse of France in the late 15th century. When international banking moved to Genoa, then Amsterdam, Lyon simply became the banking center of France; its new Bourse (treasury), built in 1749, still resembled a public bazaar where accounts were settled in the open air. During the Renaissance, the city developed with the silk trade, especially with Italy; the Italian influence on Lyon's architecture can still be seen. Thanks to the silk trade, Lyon became an important industrial town during the 19th century. Lyon was a scene of mass violence against Huguenots in the St. Bartholomew's Day Massacres in 1572. The silk workers of Lyon, known as "canuts" staged two major uprisings: in 1831 and 1834. The 1831 uprising saw one of the first recorded uses of the black flag as an emblem of protest. Lyon was a centre for the occupying German forces, and also a stronghold of resistance during World War II, and the town is now home to a resistance museum. (See also Klaus Barbie.) The traboules, or secret passages, through the houses enabled the locals to escape Gestapo raids.

Geography

Gestapo The Rhône and Saône rivers meet at the south end of the city, which is dominated by the two hills Fourvière and the Croix-Rousse. Fourvière, known as the hill that prays is the location for the highly decorated Notre-Dame de Fourvière basilica, several convents, the palace of the Archbishop, and a funicular. Croix-Rousse the hill that works was traditionally home to the many small silk workshops, an industry for which the city was renowned. The Saint-Jean and the Croix-Rousse areas, which are noted for their narrow passageways (traboules) that pass through buildings and link the streets either side, were designated UNESCO World Heritage Sites in 1998. On the peninsula (presqu'ile) between the rivers Rhône and Saône, is the third largest public square in France, and one of the largest in Europe, the Place Bellecour. Specifically, it is the largest clear square (i.e., without any patches of greenery, trees or any other kind of obstacles) in Europe. Across the Rhône from the presqu'ile sits modern Lyon, home to the urban center Lyon Part-Dieu; central France's only skyscraper; and most of the city's population. This area also contains the Parc de la tête d'or, one of Europe's largest urban parks. Interpol headquarters is located in this neighborhood.

Culture

Lyon was an early center for printing books, and nurtured a circle of 16th century poets. For several centuries Lyon has been known as the capital of gastronomy, fine handweaving, and the silk trade. The Lumière brothers invented cinema in the town in 1898. December 8 each year is marked by "la Fête de la Lumière" (the Festival of Lights), a celebration of thanks to the Virgin Mary, who purportedly saved the city from a deadly plague in the Middle Ages. During the event, the local population places candles in their windows and the city of Lyon organizes and projects impressive large-scale light shows onto the sides of important Lyonais monuments, such as the mediaeval Cathédral St-Jean. Middle Ages Two of France's best known wine-growing regions are located near Lyon: the Beaujolais to the North, and the Côtes du Rhône to the South.

Religion

The Roman Catholic Archbishop of the city holds the title "Primate of the Gauls" (Primat des Gaules) and is the leading Archbishop of France. The archdiocese dates to Roman times before Franks entered modern France (see history above). The red vestments of the canons of Lyon are said to have given rise to red becoming the signature color of the cardinals, in a decree promulgated under Pope Innocent IV at the First Council of Lyons, 1245.

Colleges and universities

- CPE Lyon
- École Centrale de Lyon
- EM Lyon (École de Management de Lyon)
- École Normale Supérieure de Lyon
- École Normale Supérieure Lettres et Sciences Humaines
- École nationale des beaux-arts de Lyon
- Institut National des Sciences Appliquées de Lyon
- Institut d'études politiques de Lyon
- Université Jean Moulin
- Université Claude Bernard
- Université Louis Lumière
- Ecole National des Travaux Public de l'Etat
- La Martiniere Lyons

Transportation

Airport: Saint-Exupéry International Airport Lyon is connected to the North (Lille, Paris) and the South (Marseille, Montpellier) by the TGV. It was the first city to be connected by the TGV c. 1982. Metro: see Lyon Metro In addition to the extensive metro and bus system, Lyon has a tramway system.

Vélo'v

Lyon Metro Lyon has a public bicycle network of 2000 bikes which can be picked up and dropped off at points around the city. Known as Vélo'v, it is owned and operated by the advertising company JCDecaux, which refers to it as Cyclocity. The system was introduced in May 2005 and was a huge success in its first few months of operation. Despite occasional problems with the technology infrastructure or lack of cards in vending machines, it seems to have been adopted as a viable means of public transport.

Buildings and structures

Cyclocity
- Tour metallique de Fourviere, 1894
- La Mouche Cattle Market and Abbatoir, 1914, 1928, Tony Garnier, architect
- Sainte Marie de La Tourette monastery, 1960, Le Corbusier, architect
- Satolas Airport, 1975. Guillaume Gilbert, architect
- Opéra National de Lyon, renovation and expansion 1993, Jean Nouvel, architect
- Lyon Railway Station, 1994, Santiago Calatrava, architect
- Cité Internationale, 1998, Renzo Piano, architect

Miscellaneous

Born in Lyon

The long list of notable Lyonnais includes:
- Shlomo Aviner, renowned Religious Zionist rabbi
- Pierre Puvis de Chavannes, painter
- Henri Cochet, tennis player
- Youri Djorkaeff, football player
- Jules Favre, republican statesman
- Tony Garnier, architect and utopian planner
- Antoine de Saint-Exupéry, aviation pioneer and writer
- Marie-France Gaîté (la Gribouille), singer
- Maurice Jarre, composer
- Jean-Michel Jarre, musician
- Bishop Mathias Loras, the first Bishop of the Dubuque, Iowa Diocese.
- Louise Labé, 16th century poet
- Raymond Domenech, trainer French football team

Twinning

Lyon is twinned with:
- Birmingham, England, 1951 [http://www.birmingham.gov.uk/twins Birmingham's Partner City page]
- Guangzhou, China, 1988
- Milan, Italy, 1966
- Saint Louis, United States, 1975
- Frankfurt, Germany, 1960
- Yokohama, Japan, 1959 [http://www.city.yokohama.jp/me/soumu/kokusai/exchange/sisindex/lyon.html Yokohama's Sister City page]

Musical reference

- A historical article about a 19th century flood inspired the 1979 song The Flood at Lyons by Renaissance.

External links

- [http://www.mairie-lyon.fr/ Lyon town hall]
- [http://www.en.lyon-france.com/ tourist information]
- [http://www.toolyon.com/ TooLYON]
- [http://www.lyonweb.net.com/ Lyon Websites]
- [http://www.imprimerie.lyon.fr/imprimerie/sections/fr/ Musée de l'Imprimerie de Lyon]: one of the major printing history museums of Europe, with the Gutenburg at Mainz and the Plantin at Antwerp -- the Museum offers exhibits & conferences & classes for both adults and children -- occupies a beautiful old building (former city hall) in central Lyon.
- [http://ihl.enssib.fr/siteindex.php?page=134&aflng=en/ Institut de l'Histoire du Livre]: website resources and classes and lectures, many in English, on the History of the Book -- Lyon's role in this and also generally.
- [http://www.dboc.net/lyon/ Objectif Lyon] Pictures and descriptions of the monuments
- [http://www.sacred-destinations.com/france/lyon.htm Lyon City Guide] History, photos, descriptions of churches and other religious sites, and travel information.
- ko:리옹 ja:リヨン simple:Lyon

Lyons

Administration

History

Geography

Culture

Religion

Colleges and universities

Transportation

Vélo'v

Buildings and structures

Miscellaneous

Born in Lyon

Twinning

Musical reference

- A historical article about a 19th century flood inspired the 1979 song The Flood at Lyons by Renaissance.

External links

Saint

In general, the term Saint refers to someone who is exceptionally virtuous and holy. It can be applied to both the living and the dead and is an acceptable term in most of the world's popular religions. The Saint is held up by the community as an example of how we all should act, and his or her life story is usually recorded for the edification of future generations. The process of officially recognizing a person as a Saint, practiced by some churches, is called canonization and serves to hold up those individuals as role models and heroes of Christian virtue. Protestant groups object to this and use only the less formal, broader usage seen in Scripture to include all who are faithful as saints.

Etymology

The term Saint is derived from the Latin Sanctus meaning “Holy”. This is a direct translation from the Greek word άγιος (hagios) also meaning “Holy”. In its original scriptural usage it simply means “Holy” or “Sanctified”. In this form it can be applied to a “Holy” person, a place (άγιον όρος; - The Holy Mountain), a thing, such as Scripture itself (αγιογράφικα - Holy Writing), or even God (άγιον πνεύμα; - The Holy Spirit). But very soon the early Christians began to using the term “Saint” more narrowly to refer to a specific, exemplary individual. (For a lexical explanation, see Liddel & Scott. [http://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3D%23525]) The earliest known occurrence of άγιος as "Saint" seems to be in The Shepherd of Hermas, chapter 5 (or 13, depending on how chapters are counted), verse 2. "The Shepherd" was authored at about the same time as 2 Peter.

Short form

Abbreviation for the term Saint is usually “St.” or “St”; in cases where multiple Saints are referenced SS. is the norm.

Historicity

Some theologians believe that many people venerated as Saints never actually existed. The polite term for such "Saints" is ahistorical. Sorting out exactly which Saints are ahistorical is difficult, because of the larger difficulty of proving a negative: the absence of independent records of a Saint's existence doesn't prove she or he never existed; indeed there are no specific records of the existence of many people who lived before the 20th century. The Acta Sanctorum (hagiographical work) of the Bollandists forms a major part of the historiography of named Saints. There are a large number of Christian saints with what appear to be pagan names. Most likely they were pagans who converted to Christianity and subsequently became Saints. However, it is possible that some pre-Christian deities (especially in Rome's area) were accidentally adopted as saints. It is thought that some cults were “Christianized” in a fairly direct manner. The basis for this is usually a similarity of names. For example, it is now commonly asserted that Saint Brigid was based on the Celtic goddess Brigid. The goddess was popular long before Christianity reached Ireland. Another possibility is the melding of the actual life of the Saint with myths related to pre-Christian gods and heroes (see Comparative religion). There are some striking parallels to the events portrayed in the lives of certain saints and fables such as Androcles and the Lion.

Definition specific to religion

Christianity

Roman Catholicism

In the Roman Catholic church, the title of Saint - with a capital 'S' - refers to a person who has been formally canonized (officially recognized) by the Church. Formal Canonization is a lengthy process often taking many years, even centuries. The process includes a thorough investigation of the individual who has been put forth as a candidate for Sainthood. This investigation typically is concerned with examining and confirming (or disproving) any number of visions or miracles that may have been attributed to the person in question, or of the general holiness or specific good deeds that he or she may have done while alive. It should be noted, however, that the Church places special weight on those miracles or instances of intercession that happened after the individual died and which are seen to be demonstrative of the Saint's continued special relationship with God after death. Also, by this definition there are many people in heaven who have not been formally declared as Saints (most typically due to their obscurity and the involved process of formal canonization) but who may nevertheless generically be referred to as saints (lowercase 's'). While it can at times seem so, Saints are not worshiped — this would violate the Ten Commandments — but are asked for their help or their own prayer for a person. Some Saints intercede for specific problems: a "patron saint". Once a person has been declared a Saint, the body of the Saint is considered holy. In past centuries, the remains of Saints were distributed as holy artifacts. In modern times, however, there is a growing trend to respect the body of a Saint, leaving it alone and buried.

Eastern Orthodoxy

In the Eastern Orthodox Church a Saint is defined as anyone who is currently in Heaven, whether recognized here on earth, or not. By this definition, Adam and Eve, Moses, the various Prophets, the Angels and Archangels are all given the title of "Saint". Saints are not given the title by men, but by God The Orthodox believe that God reveals his Saints to us, often by answered prayers and other miracles. For the Orthodox, the formal recognition of a Saint often happens many years after they have been recognized by a localized community. There are numerous small local followings of countless saints that have not yet been recognized by the entire Orthodox church. After a careful process of deliberation by a synod of Bishops, there is a formal service of Glorification in which a Saint is recognized by the entire church. Such was the case with the sainthood of Tsar Nicholas II of Russia and his family. At first the members of the Royal family were recognized as martyrs by the Russian Orthodox Church Abroad in 1981, after which many believers in Russia began to pray to the Tsar and his family. Miracles were reported, including one miraculous icon which prompted an immediate local glorification. In 2000, the Tsar and his family were officially Glorified by the Russian Orthodox Church. A strong proponent of a saint's canonization can be a miraculous condition of their relics (although it is not in itself alone considered sufficient). In Orthodox countries it is often the custom to re-use graves after 3 to 5 years because of the limited space. Bones are respectfully washed and placed in an ossuary, often with the person's name written on the skull. Occasionally when a body is exhumed something miraculous occurs to reveal the person's Sainthood. There have been numerous occurrences where the exhumed bones suddenly give off a wonderful fragrance, like flowers; or sometimes the body is incorrupted, just as it was on the day the person died, despite having not been embalmed (traditionally the Orthodox do not embalm the dead) and having been buried for 3 years. The reason relics are considered sacred is because, for the Orthodox, the separation of body and soul is unnatural. Body and soul both comprise the person, and in the end, body and soul will be reunited; therefore, the body of a saint shares in the “Holiness” of the soul of the saint. Because the Church shows no true distinction between the living and the dead (the Saints are alive in Heaven), the Orthodox treat the saints as if they were still here. They venerate them and ask for their prayers, and consider them brothers and sisters in Christ Jesus. Saints are venerated and loved and asked to intercede for our salvation, but it should be clearly understood that they are not Worshiped; their holiness is from God who alone is worthy of Adoration. As Christ says in the Gospels, "Thou shalt worship the Lord thy God, and him only shalt thou serve." (Matt 4:10). The relics of Saints are highly respected, even more so than the Roman Catholics. As a general rule only clergy will touch relics in order to move them or carry them in procession, however, in veneration the faithful will kiss the relic to show love and respect toward the saint. Every altar in every Orthodox church contains relics, usually of martyrs. The Church building interiors are covered with the Icons of saints. In the Orthodox Church, baptism is the moment one is born again into Christ. The person entering the baptismal font is not the same person that emerges. It is for this reason that the person is given a new name; always the name of a saint. What is proper is that the person no longer goes by his old name because that person is dead, but uses the new name exclusively. It is also common that instead of birthdays, the person celebrates his Saints Day, the day on the Calendar of Saints ascribed to that particular saint. In Orthodox tradition some saints are known by the title Equal-to-apostles in recognition of their role in evangelising countries.

Protestantism

In many Protestant churches, the word is used more generally to refer to anyone who is a Christian. This is similar in usage to St. Paul's numerous references. In this sense, anyone who is within the Body of Christ is “Holy” because of their relationship with Jesus. However, high-church Anglicans and Episcopalians use the term "saint" similarly to the manner in which Catholics use it.

Latter-day Saints

Members of The Church of Jesus Christ of Latter-day Saints follow the Protestant tradition described above, referring to themselves as "Latter-day Saints", or simply "Saints". This is usually preferred over the nickname "Mormons".

Islam

Islam has, traditionally, had a central place for saints within its cosmology and saints [Arabic: awliya--literally, Friends of Allah (singular: wali)] are mentioned in verses of the Qur'an. Although there is no formal canonization process in Islam, there do exist traditions of the Prophet (hadith) and sayings of the scholars of Islam about what the qualities of a true saint are. These include soundness of faith (aqidah), a strict adherence to the Prophetic traditions (sunnah) and Shar'iah Law, an upright moral character, the performance of charismatic marvels (Ar.: karamat) and, crucially, the acknowledgment by consensus of the orthodox that such and such a person is a saint. i.e. if the Muslim masses consider someone a Saint, he or she is one. Theoretically too a saint is said to have the ability to perform any miracle which the Prophet performed and there is also a spiritual hierarchy of saints in Islam with the Qutb or Ghawth (Pole or Succour) at the apex. This hierrarchy is detailed in the work of the great Andalusian Sufi Muhyuddin Ibn al-Arabi, who is considered one of the great Saints of Islam, as well as many others. Indeed, amongst orthodox, traditional, Muslims, those referred to as [Sufis] by Orientalist scholars of Islam are considered Saints and the two terms are virtually synonyms. Traditionally, the veneration of saints and tombs or shrines in Islam is very widespread and includes all geographical areas of the Muslim world, including the conservative Arabian peninsula. Saints are believed to have a power of intercession with God (Allah), and thus the ability to perform miracles and to give power or blessings known as baraka. In most Muslim countries there are religious festivities associated with saints, such as Urs festivals in India and Pakistan or the annual Mawlid in Egypt. A great Urs is yearly held in the valley of MohraSharif where great saints still live. On these days, the local saint(s) is/are venerated, and blessings are expected. Believers are nevertheless careful to distinguish between the blessings of the prophets (particularly Moses, Jesus and Muhammad) and those of the saints. Saints are an important component of popular Islam and are associated with Sufism, which includes many of the mystical branches of Islam. Sufism has several orders with precepts (tarika) for students (murid) who seek to follow the teachings of a saint. Although saints are acknowledged by many sufis, Sufism distances itself from the more animistic and cultic aspects of the veneration of saints, which includes, as in popular Christianity, all types of religious paraphernalia and popular rituals.

Judaism

The closest notion in Judaism is the tzadik, a righteous person. The Talmud says that at any time at least 36 tzaddikim are living among us: they are anonymous, but it is for their sake that the world is not destroyed. The Talmud and the Kabbalah offer various ideas about the nature and role of these 36 tzaddikim. The term can also be used generically to mean any righteous or saintly person.

Hinduism

Saints are also recognized in Hinduism. However, unlike the Roman Catholic or Orthodox Church, no formal process is required to acknowledge a person as a saint.
- Jagadguru Kripaluji Maharaj, the founder of the Jagadguru Kripalu Parishat, an organization which propagates Raganuga Bhakti, a form of selfless devotional practise and loving service to Radha Rani and Lord Krishna
- Raghavendra Swami, one of the most famous Hindu saints was believed to have performed miracles during his lifetime and continues to bless his devotees. He espoused Vaishnavism monotheism (worship of Vishnu as Supreme God) and Dvaita philosophy.
- Shri Ramakrishna
- Swami Ramana Maharshi
- Shirdi Sai Baba (c. 1838 - October 15, 1918) was an Indian fakir/guru who is regarded by his Hindu and Muslim followers as a saint.
- Tukaram was a great saint who was believed to have performed miracles and was a devotee of Krishna.
- Sant Shiri Nunuram Sahib(1898 - 1973) , A great Saint Whose Aashram is situated in Islamkot city of Sindh Province in Pakistan. See also sant and Hindu Gurus and Saints

Buddhism

The Dhamma or path of purification as outlined by the Buddha leads the disciple eventually to the status of an ariya, a noble-hearted person, of which there are four levels of increasing sanctity and holiness. These are, sotapanna or ‘stream-winner’; sakadagami or ‘once-returner’; anagami or ‘non-returner’; and finally arahant or ‘Holy One’ – a human being who is free from all defilements. Arahant is synonymous with Buddha, a fully enlightened human being, and is frequently used as an epithet of the Buddha Gotama in the liturgy of Southern Buddhism. An arahant may be considered as both a saint and a gnani or Gnostic; somebody who possesses transcendental spiritual knowledge.

Other religions

In many of the more obscure religions of the world, a saint is a man or a woman who has a direct personal link or connection with God and who can put a person on the way back to God. Many gurus overtly or covertly claim to be saints, which followers may believe to be true, even if the objective evidence doesn't match a formal definition of a saint. In the modern religion of Discordianism, sainthood is given very easily. As one of the founders, Kerry Thornley, once said, "To be a saint you don't need to do anything special, you just need to suffer a lot". Discordians don't really agree on who (or what) are saints, but fictional characters are considered "saintlier" than real people, and insanity always helps. Yossarian from Joseph Heller's Catch-22, Don Quixote, and Bokonon from Kurt Vonnegut's Cat's Cradle all appear on the Principia Discordia's list of saintly folk.

Santeria - Voodoo

The veneration of Catholic saints forms the basis of the Cuban Santería religion. In Santería, saints are syncretised with Yoruban deities, and are equally worshipped in churches (where they appear as saints) and in Santería religious festivities, where they appear as deities (orishas); however, this practice is condemned by the Roman Catholic Church. Santeria, Haitian Vodoun, Brazilian Umbanda and other similar religions adopted the Roman Catholic Saints, or the images of the saints, as representations of their own spirits/deities or 'Orishas' in Santeria and 'Lwa' in Vodoun. Although there are many similarities between Vodoun and Santeria, they are different in respect to origin and language (Vodou is French, Santeria is Spanish). The adoption of Catholic Saints was fairly common in the religions that were adapted by the slaves in the New World. It can be understood as a more recent example of the absorption of pre-Christian elements into European "Catholicism" — although with Santeria and Vodoun the native religion seems to be more dominant. Different regions of the world where Catholicism is practiced have varying ways of practicing their faith. The Catholic Church has not always condemned the practices of these "religions" or sub-sects (although there were brief local movements against Vodoun by the Church in Haiti). Perhaps the adoption of the Catholic saints is more of a testament to the durability and adaptability of religions like Vodoun. It is remarkable that Vodoun practitioners can consider themselves Catholic and Vodounists at the same time. Perhaps it is more realistic to say that elements of Catholicism were adapted into Vodoun and Santeria.

Catholic Church

Catholic (literally meaning: according to (kata-) the whole (holos) or more generally "universal" in Greek) is a Christian religious term with a number of meanings:
- The term can refer to the notion that all Christians are part of one Church, regardless of denominational divisions. This "universal" interpretation is often used to understand the phrase "one holy catholic and apostolic Church" in the Nicene Creed, the phrase "the catholic faith" in the Athanasian Creed, and the phrase "holy catholic church" in the Apostles' Creed.
- It can refer to the members, beliefs, and practices of the Roman Catholic Church. Though many identify Roman Catholicism exclusively with the Latin Rite, its variety is seen in its more than twenty particular Churches or Rites, all in full communion with the Pope, and also in its liturgical rites, of which the Roman Rite is only one.
- It can be used to refer to those Christian Churches which maintain that their Episcopate can be traced directly back to the Apostles, and that they are therefore part of a broad catholic (or universal) body of believers. Among those who regard themselves as Catholic but not Roman Catholic are members of the various Eastern Orthodox Churches (such as the Greek Orthodox and Russian Orthodox), the Oriental Orthodox, Anglo-Catholics (also known as High Anglicans), the Old, Ancient and Liberal Catholic Churches, and the Lutherans (though the latter prefer the lower-case "c"). The various Churches that regard themselves as part of a broad Catholic Church are distinguished by their use of the Nicene Creed, in which believers acknowledge the "one holy catholic and apostolic Church." The Nicene Creed is of course also used by the Roman Catholic Church.
- It can mean the one Church founded by Christ through Peter the Apostle, according to Matthew 16:18-19: "And I tell you, you are Cephas (which means rock), and on this rock I will build my Church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.’" Early Christians, such as Saint Ignatius of Antioch (who was martyred in about 110, used the term to describe the whole Church - the word's literal meaning is universal or whole - as opposed to the local Church, and excluding adherents of sects or heretical groups. Methodists and Presbyterians believe their denominations owe their origins to the Apostles and the early Church, but do not claim descent from ancient Church structures such as the episcopate. Neither of these Churches, however, denies that they are a part of the catholic (meaning universal) Church.

Present-day usage

While the term is usually associated with the Roman Catholic Church, whose over one billion adherents are about half of the estimated 2.1 billion Christians, other Christian denominations also lay claim to the term "catholic", including the Eastern Orthodox Church and those Protestant Churches possessing an episcopate (bishops). In countries that have been traditionally Protestant, Catholic will often be included in the official name of a particular parish church, school, hospice or other institution belonging to the Roman Catholic Church, to distinguish it from those of other denominations. For example, the name "St. Mark's Catholic Church" makes it clear that it is not an Episcopal or Lutheran church. This usage of the term "Catholic" has a long history. A millennium before the Protestant Reformation, Saint Augustine wrote: :"In the Catholic Church, there are many other things which most justly keep me in her bosom. The consent of peoples and nations keeps me in the Church; so does her authority, inaugurated by miracles, nourished by hope, enlarged by love, established by age. The succession of priests keeps me, beginning from the very seat of the Apostle Peter, to whom the Lord, after His resurrection, gave it in charge to feed His sheep (Jn 21:15-19), down to the present episcopate. :"And so, lastly, does the very name of Catholic, which, not without reason, amid so many heresies, the Church has thus retained; so that, though all heretics wish to be called Catholics, yet when a stranger asks where the Catholic Church meets, no heretic will venture to point to his own chapel or house. :"Such then in number and importance are the precious ties belonging to the Christian name which keep a believer in the Catholic Church, as it is right they should ... With you, where there is none of these things to attract or keep me... No one shall move me from the faith which binds my mind with ties so many and so strong to the Christian religion... For my part, I should not believe the gospel except as moved by the authority of the Catholic Church." : — St. Augustine (AD 354–430): Against the Epistle of Manichaeus called Fundamental, chapter 4: Proofs of the Catholic Faith[http://www.ccel.org/pager.cgi?&file=fathers/NPNF1-04/augustine/bk_fundamental/bk1.html&from=CHAP4&up=] Earlier still, St Cyril of Jerusalem (circa 315-386) urged those he was instructing in the Christian faith: "If ever thou art sojourning in cities, inquire not simply where the Lord's House is (for the other sects of the profane also attempt to call their own dens houses of the Lord), nor merely where the Church is, but where is the Catholic Church. For this is the peculiar name of this Holy Church, the mother of us all, which is the spouse of our Lord Jesus Christ, the Only-begotten Son of God" (Catechetical Lectures, XVIII, 26).[http://www.newadvent.org/fathers/310118.htm] Those who apply the term "Catholic Church" to all Christians indiscriminately find it objectionable that a term that they see as designating the whole Church as an invisible entity should be used to refer to one communion only. However, the Roman Catholic Church, which normally refers to itself simply as the Catholic Church, publishing in 1992 a "Catechism of the Catholic Church", can basically be traced historically to the original Catholic or universal Church, from which various groups broke away over the centuries. It holds that there can be no such thing as the Church as an "invisible entity" only. Since the Reformation in the sixteenth century, Protestants (those who protest) have sought to restore a more primitive expression of the Church, with goals and beliefs that they believe to be more consonant with the early Church, based primarily on Scriptural texts. However, there was a more than a millennium between the "early Church" and the "Reformation", during which both Scripture and Christian teaching were maintained. As well as the Roman Catholic Church, the Eastern Orthodox Churches and the Oriental Orthodox Churches all see themselves as the "one holy catholic and apostolic Church" of the Nicene Creed. Others too who do not recognize the primacy of the Bishop of Rome and rank him only as an equal among Patriarchs, such as the Patriarchs of Constantinople, Alexandria, and Antioch, use the term Catholic to distinguish their own position from a Calvinist or Puritan form of Protestantism. They include "High Church" Anglicans, known also as "Anglo-Catholics". Although the Roman Catholic Church and the Orthodox Churches in general do not view the Anglican Churches as truly "Catholic", Anglicans themselves claim to have all the qualifications needed to be Catholic.

Catholic Epistles

"Catholic Epistles" is another term for the General Epistles of the Christian New Testament in the Bible, which were addressed not to a particular city but to all in general. It is thus, strictly speaking, not an ecclesiastical term, being employed in the original broad sense of the Greek word from which "catholic" is derived. The epistles in question are [http://www.usccb.org/nab/bible/index.htm#james James]; [http://www.usccb.org/nab/bible/index.htm#1peter First] and [http://www.usccb.org/nab/bible/index.htm#2peter Second Peter]; [http://www.usccb.org/nab/bible/index.htm#1john First], [http://www.usccb.org/nab/bible/2john/2john.htm Second], and [http://www.usccb.org/nab/bible/3john/3john.htm Third John]and [http://www.usccb.org/nab/bible/jude/jude.htm Jude].

Capitalization

Capitalization is no sure guide to denominational affiliation. It may indicate formal affiliation with the Roman Catholic Church or it may not. Capitalization may merely indicate a wish to stress the holy and solemn nature of the spiritual body of believers and a desire for all Christians to be one. It would be anachronistic to attribute significance to capitalization or lack of capitalization in printings of texts dating from before the last few centuries or in translations of those texts, since the originals were written in unmixed majuscule or minuscule letters. Translations even of modern texts into English often follow the usage of the original language. For instance, since French normally capitalizes only the first word of the title of an entity, the adjective "catholique", following the noun "Église", has a lower-case initial. Texts in Latin generally follow this usage, not the English practice.

Avoidance of usage

Some Protestant Christian Churches avoid using the term completely. The Orthodox Churches share some of the concerns about Roman Catholic claims, but disagree with Protestants about the nature of the Church as one body. For some, to use the word "Catholic" at all is to appear to give credence to papal claims.

External links

- [http://www.vatican.va The Holy See] the official Vatican web site
- [http://www.catholicfiles.com/ Catholic Files] free Catholic downloads
- [http://www.catholic.com Catholic Answers] Catholics Answers
- [http://www.thecatholicguide.com TheCatholic Guide] The Catholic Guide
- [http://www.catholicity.com CatholiCity] free catholic CDs and books
- [http://catholicapologeticsofamerica.blogspot.com Catholic Apologetics of America]
- [http://www.catholicexchange.com/ Catholic Exchange] non-profit charity
- [http://www.newadvent.org/cathen/ Catholic Encyclopedia]
- [http://www.newadvent.org/summa/ Summa Theologica]
- [http://www.fisheaters.com Fish Eaters: The Whys and Hows of Traditional Catholicism]
- [http://www.malach.org Polish Catholic service Malach - service of Głogów city]
- [http://www.scripturecatholic.com/ Scripture Catholic; Defending Roman Catholicism with its Sacred Scriptures]
- [http://www.mycatholic.com myCatholic.com] — A customizable Catholic web portal.
- [http://www.americancatholic.org/UpdateYourFaith/default.asp Catholic Church FAQs from American Catholic]
- [http://www.stblogsparish.com/bloglist.html Catholic Blogs & Resources] Category:Roman Catholic Church Category:Christianity Category:Anglicanism ko:카톨릭 ja:カトリック教会

Theology

Theology is reasoned discourse concerning God (Greek θεος, theos, "God", + λογος, logos, "word" or "reason"). It can also refer to the study of other religious topics. A theologian is a person learned in theology. religious topics

History of the term

The word "Theology" is derived from Hellenistic Greek, but its meaning has changed significantly through its use in the European Christian thought of the Middle ages and Enlightenment The term theologia is used in Classical Greek literature, with the meaning "discourse on the gods or cosmology" (see Lidell and Scott's Greek-English Lexicon for references). Since the authority of Hellenistic city states was partly based on religious observance, those who first sought to ask difficult questions about the gods were often viewed as heretics, or in the language of the day "atheists". Socrates is famous for having been condemned to death for teaching youths atheism (though in fact he had not). Plato, his pupil, wrote several discourses on the gods, though his doctrine of forms and emanations would be more significant for later Theology. Aristotle divided theoretical philosophy into mathematice, phusike and theologike, with the latter corresponding roughly to metaphysics, which for Aristotle included discussion of the nature of the divine. The term has since been appropriated by a number of Eastern and Western religious traditions. Drawing on Greek sources, the Latin writer Varro influentially distinguished three forms of such discourse: mythical (concerning the myths of the Greek gods), rational (philosophical analysis of the gods and of cosmology) and civil (concerning the rites and duties of public religious observance). Christian writers, working within the Hellenistic mould, began to use the term to describe their studies. It appears once in some biblical manuscripts, in the heading to the book of Revelation: apokalupsis ioannou tou theologou, "the revelation of John the theologos". There, however, we are probably dealing with a slightly different sense of the root logos, to mean not "rational discourse" but "word" or "message": ho theologos here is probably meant to tell us that the author of Revelation has presented God's revealed messages – words of God, logoi tou theou – not that he was a "theologian" in the modern English sense of the word. Other Christian writers used the term with several different ranges of meaning. # Some Latin authors, such as Tertullian and Augustine followed Varro's threefold usage, described above. # In patristic Greek sources, theologia could refer narrowly to the discussion of the nature and attributes of God. # In other patristic Greek sources, theologia could also refer narrowly to the discussion of the attribution of divine nature to Jesus. (It is in this sense that Gregory Nazianzus was nicknamed "the theologian": he was a staunch defender of the divinity of Christ.) # In medieval Greek and Latin sources, theologia (in the sense of "an account or record of the ways of God") could refer simply to the Bible. # In scholastic Latin sources, the term came to denote the rational study of the doctrines of the Christian religion, or (more precisely) the academic discipline which investigated the coherence and implications of the language and claims of the Bible and of the theological tradition (the latter often as represented in Peter Lombard's Sentences, a book of extracts from the Church Fathers). It is the last of these senses which lies behind most modern uses (though the second is also found in some academic and ecclesiastical contexts), and while the term "theology" can refer to any discussion of the nature of God or the gods, or indeed the discussion of any religious topic, it is also regularly used to denote the academic study (in Universities, seminaries and elsewhere) of the doctrines of Christianity, or of any other religion, or of the relationships and contrasts between various different religions, although the latter is a field more usually termed "comparative religion."

A brief history of "Theologies"

::Main article: History of theology Classical Greek theology (c.700 BC to 323 BC). Various forms of systematic and philosophical reflection on Ancient Greek religion and Greek mythology arose in the classical period - from Hesiod's attempts to organise the diverse materials of mythology into a unified Theogony to the more properly philosophical analysis reportedly carried out by Socrates. Plato's Timaeus and Aristotle's Metaphysics Book Lambda are two of the most influential writings of Classical Greek theology. Hellenistic theology (323 BC to 529 AD). Philosophical reflection on the gods, on religion, and on the origins and governance of the Universe, flourished in the Hellenistic period amongst both Greek- and Latin-speaking thinkers. Amongst the very diverse movements of Hellenistic philosophy in which theological reflection could be found were Cynicism, Stoicism, Epicureanism, Middle Platonism, and Neoplatonism. Influential texts include Cleanthes' Hymn to Zeus, Cicero's de Natura Deorum, Lucretius' de Rerum Natura, Epictetus' Enchiridion, and Plotinus' Enneads. Hellenistic theology, which could be deemed to last until the suppression of the Athenian Academy in 529 by Justinian I, overlaps with early Jewish and early Christian theology (see below), and several strands of thought important particularly to early Christian thought arise within Hellenistic circles: attempts to explain the apparent caprice of the gods, Atheism, the development of monotheism, the idea of God as first cause or form of the Good, the dualism of spirit and matter in humanity, and redemption (the release of the spirit from its material prison to a higher spiritual world) through knowledge. See also Greek mythology - Hellenistic rationalism and Ancient Greek religion - Theology Early Jewish theology (to c.200 AD). Two strands of Jewish theology develop in this period. On the one hand, there are those oral traditions of Rabbinic exegesis (Midrash) and legal discussion (Mishnah) that eventually began to be written down towards the end of the 2nd Century AD. Important figures include Gamliel I, Yohanan ben Zakkai, Gamliel II, Rabbi Akiva, and Rabbi Judah haNasi. On the other hand, there is the attempt to accommodate traditional Jewish exegesis of the Jewish Scriptures and tradition with Greek philosophy - a strand of thought of which Philo is the best known proponent. The destruction of the Jerusalem temple in 70 AD and the dispersion of many Jews from Israel had a profound effect on Jewish Theology. Early Christian theology, coming partly from Hellenistic Judaism, therefore had no trouble in expressing itself in the Greek language (i.e. the New Testament). Whilst the conception of a canon of sacred books was inherited from Judaism, their interpretation soon came to be heavily influenced by Greek allegorical methods (e.g. Origen). Origen" during the long decline of the Roman Empire]] Patristic Theology (c. 100 – 500 AD) is so called because certain men (Fathers or "Patroi") concerned themselves with determining the degree to which the Christian faith could be accommodated to Hellenistic thought. Irenaeus of Lyons wrote to combat those who made Christianity into Gnostic Theology. Justin Martyr sought to use Hellenistic philosophy and Natural Theology to justify Christianity to the Romans. Later Theologians especially sought to show how three divine persons could be one in substance (the Trinity, see Council of Nicea) and how Jesus (a man of material flesh, see Council of Chalcedon) could at also be divine. These statements though held to be philosophically illogical were nevertheless held to be true, human reason being incapable of understanding them. This was an important development that would define the Theology of the Middle Ages in Islam as well as Christianity. Important theologians were Athanasius, Gregory of Nazanzius, Gregory of Nyssa, Origen, Ambrose, Augustine and Jerome. The fall of the Roman empire affected Theology in two main ways; Firstly monasticism became more popular and ascetic, and mystical theology therefore became more prevalent. Secondly, the increasing influence of the Bishop of Rome (The Pope) in theological doctrine and cultural differences between the two remnants of the Roman empire caused the doctrine of apostolic succession to be more important. The two sides finally split in 1054. The collapse of the Roman Empire meant that most Theology occurred in Monasteries with few of the resources of classical scholarship available. Over time many local variations in Theology developed and the traditions of pre-Christian religions were sometimes included in Theology as well as practice. Likewise, in the East, (Greece and the Levant) Theology became increasingly influenced by speculative neo-Platonism. The epistle of Dionysius the Areopagite was a popular guide with such ideas. Many monks came to emphasize the idea of the inherent evil of the world. Islam established itself in this atmosphere and began also to practice Theology. Although Islam is often considered to lack a "Theology" as in Christianity there were many attempts to frame Islamic ideas within Greek thought, especially during the early abbassids and the reign of the caliph al-mamun. However, this movement, Mu’tazilism, became discredited through the Abassids attempts to use it to enforce religious unity, and the popular and orthodox considered Hellenistic thought to be unhelpful and error. Theology would continue to be practiced, but was usually done so by an elite of intellectuals whose ideas would seldom be made public. These included Al-Kindi, Al-Farabi, Averroes, Avicenna and Al-Ghazali. High Medieval theology in Western Europe combined the Theology inherited from Dark-age monasticism with new learning from classical Hellenistic documents from the Islamic world. Thomas Aquinas, Anselm, John Duns Scotus and Peter Abelard were among the most important Theologians of this period. Peter Abelard]] The Renaissance yielded scholars the ability to read the scriptures in their original languages and this in part stimulated the Reformation, a Theological movement that based its "Protests" on a new understanding of the Bible. Most important were Martin Luther, John Calvin, Zwingli, Melancthon, Martin Bucer and the Anabaptists. Their Theology was developed by successors such as Theodore Beza, the English Puritans and Francis Turretin. The Catholic counter-reformation spearheaded by the Jesuits under Ignatius Loyola took their Theology from the decisions of the Council of Trent. The overall result of the Reformation was therefore to highlight distinctions of belief that had previously co-existed uneasily. The fall of Constantinople in the east, 1453, led to a significant shift of gravity to the rising state of Russia, the "Third Rome". The Renaissance would also stimulate a program of reforms by patriarchs of prayer books. A movement called the "Old believers" consequently resulted and influenced Russian Orthodox Theology in the direction of conservatism and Erastianism. After the Reformation protestant groups continued to splinter, leading to a range of new Theologies. The "Enthusiasts" were so named because of their emotional zeal. These included the Methodists, the Quakers and Baptists. Another group sought to reconcile Christian faith with "Modern" ideas, sometimes causing them to reject beliefs they considered to be illogical, including the Nicene creed and Chalcedonian creed. these included Unitarians and Universalists. The Nineteenth Century saw the rise of biblical criticism, new knowledge of religious diversity in other continents and above all the growth of science. This led many church men to espouse a form of Deism. This, along with concepts such as the brotherhood of man and a rejection of miracles led to what is called "Classic Liberalism". Immensely influential in its day, classic liberalism suffered badly as a result of the two world wars and fell prey to the criticisms of postmodernism.postmodernism Theologian]] Postmodern theology seeks to respond to the challenges of post modern and deconstructionist thought, and has included the death of God movement, Process Theology, Feminist theology and Queer Theology and most importantly Neo-orthodox Theology. Karl Barth, Rudolf Bultmann and Reinhold Niebuhr were Neo-Orthodoxies main representatives. In particular Barth labeled his Theology "Dialectical Theology", a reference to existentialism. The predominance of Classic Liberalism resulted in many reactionary movements amongst conservative believers. Evangelical theology, Pentecostal or Renewal theology and Fundamentalist theology, often combined with Dispensationalism, all moved from the fringe into the academy. Marxism stimulated the significant rise of Liberation Theology which can be interpreted as a challenge to Academic Theology that fails to challenge the establishment and help the poor. From the late nineteenth century to the early twentieth many groups established themselves that derived many of their beliefs from protestant evangelical groups but significantly differed in doctrine. These include the Jehovah's Witnesses, the Latter Day Saints and many so called "cults". Many of these groups use the protestant version of the bible and typically interpret it in a fundamentalist fashion, adding, however, special prophecy or scriptures, and typically denying the trinity and the full deity of Jesus Christ. Ecumenical Theology sought to discover a common consensus on theological matters that could bring the many Christian denominations together. As a movement it was successful in helping to provide a basis for the establishment of the World council of churches and for some reconciliation between more established denominations. But ecumenical theology was nearly always the concern of liberal theologians, often protestant ones. The movement for ecumenism was opposed especially by fundamentalists and viewed as flawed by many neo-orthodox theologians. The pattern of challenge from a changing world, liberal response from official representatives and orthodox backlash from conservatives is found also in the history of Islam and Judaism. Reform Judaism represents a liberal interpretation as against Orthodox Judaism, and moderate or Liberal Islam continues to be theologically distinct from Islamic Fundamentalism, notably its Wahabi and Deobandi Schools. As other religions came to be studied in Western post Christian academies the term Theology was applied to them, though, as noted below, this may be a serious misnomer!

Theology and religions other than Christianity

In academic theological circles, there is some debate as to whether theology is an activity peculiar to the Christian religion. If so we should distinguish Christian Theology from others. It is seen by some to be a term only appropriate to the study of a deity (a theos) within a presupposed belief in the ability to speak and reason about the subject (in logia) - and so to be less appropriate in religious contexts which are organized differently (i.e. religions without a deity, or which deny that such subjects can be studied logically). reason For example, some academic courses on Buddhism which are dedicated to the rational investigation of a Buddhist understanding of the world prefer the designation Buddhist philosophy to the term Buddhist theology, since Buddhism lacks the same conception of a theos. The same might be said of Hinduism which has many devas (deities). See for example, Vaishnava Theology, Advaita Vedanta and Hinduism#Nature of God. Moreover, the application of the term Theology to religions similar to Christianity can be misleading. in Islam, theological discussion which parallels Christian theological discussion has been a minor and even slightly disreputable activity, named "Kalam"; the Islamic analogue of Christian theological discussion would more properly be the investigation and elaboration of Islamic law, or "Fiqh". In Judaism the historical absence of political authority has meant that most theological reflection has happened within the context of the Jewish community and synagogue, rather than within specialised academic institutions. Nevertheless Jewish Theology has been historically very active and highly significant for Christian and Islamic Theology. Once again, the Jewish analogue of Christian theological discussion would more properly be Rabbinical discussion of