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An international assemblage of scientists discovered the church 30 miles northeast of Aksum, the capital of the Aksumite kingdom, a trading empire that emerged in the first century A. Through radiocarbon dating artifacts uncovered at the church, the researchers concluded that the structure was built in the fourth century A. The team detailed their findings in a paper published today in Antiquity.
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Recently viewed 0 Save Search. Brill’s Companions to the Christian Tradition A series of handbooks and reference works on the intellectual and religious life of Europe, Editor: Christopher M.
During the First Crusade, Christian knights from Europe capture Jerusalem after In , Pope Urban II publicly called for a crusade to aid Eastern Christians.
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Jerusalem captured in First Crusade
In the course of my research on the rooting of Islam in Europe, I studied the polemics that engulfed Europe and gave birth to a whole array of anti-migrant populist parties. This rooting was a consequence of a massive labor migration dating from the s and the coming of age of second and even third generations of young Muslims who consider themselves Europeans. Of course, most of the established Protestant churches are far more liberal, but precisely because of this liberalism they are more open to accept Muslims.
That is the paradox of Europe compared to the United States: US evangelicals who defend a Christian America advance Christian values and norms against abortion, same sex marriage, etc. How do we explain this chiasm? How do Christian faith communities react to it?
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Pilgrimage in Medieval Europe
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The Vatican’s Battle to Remake Christian Europe Publication Date: 06/17/ Revolution exploded, the Vatican felt threatened by forces eager to reorganize the European international order and cast the Church out of the public sphere.
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Muslim-Christian Relations: Historical and Contemporary Realities
Throughout the Middle Ages, however, Christians sought to close the distance between themselves and God by engaging in physical travel toward a spiritual goal. Such journeys served a variety of functions: a pilgrim might set out to fulfill a vow, to expiate a crime, to seek a miraculous cure, or simply to deepen his or her faith.
None of these purposes is specific to Christian pilgrimage—the idea of the sacred journey is a feature of many religions—yet by the fourth century A. Persons from all walks of life made religious journeys, with far-reaching consequences for society and culture as a whole. This essay concentrates on the impact of pilgrimage on art and architecture in Western Europe from late antiquity through the fifteenth century.
Archaeologists now can more closely date when the religion spread to that the church expanded widely across Europe and the Near East.
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Church Unearthed in Ethiopia Rewrites the History of Christianity in Africa
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In light of the financial crisis and its sovereign debt sequel, it seems luxurious to muse on what the identity of Europe could be. If there ever was a “European” moment in the making of Europe, analogous to the “Italian” moment described by the nineteenth-century statesman Massimo d’Azeglio–“We have made Italy, now we have to make Italians”–it was short and it has passed.
The current reality is angry Greeks waving swastikas at the German chancellor and utter incomprehension in Europe’s thriftier north toward the economic woes of the south. As the economic nuts and bolts of the European project are put into question, not to mention the European Union’s growing unpopularity even in its historical heartland, France and Germany, it seems almost anachronistic to ask last decade’s question about the “society” and “identity” that might undergird the European polity.
Untimely as such reflection may seem, I wish to argue that it is simultaneously plausible and futile to ground the identify of Europe in its Christian roots. It is plausible because before the era of nation-states Europe was much more of a social and cultural unity than it is now, and the content of that unity was the Christian religion. In God’s Continent: Christianity, Islam, and Europe’s Religious Crisis , historian Philip Jenkins writes that “the very concept of Europe as a cultural rather than geographical expression emerged in the eighth century, during the conflicts between us–Latin Christian Europeans–and them, African and Asian Muslims.
However unviable a Christian identity may be for political reasons, one still must acknowledge the formative power of Christianity in the making or Europe. The everyday reality of Europe’s most unified moment ever, which was during the High Middle Ages, is vividly described by sociologist Philip Gorski: “Because the territories of Western and Central Europe shared a common religion, an English prince could marry a Spanish bride, a monk from Leipzig could study in Padua, and a poor traveler from Lisbon could receive public alms in Antwerp.