Acts of the Apostles is one of the books of the New Testament. It was written in Greek by St Luke, probably in 63 or 64. It embraces a period of about thirty years, beginning immediately after the resurrection, and extending to the second year of the imprisonment of St Paul in Rome. Very little information is given regarding any of the apostles, excepting St Peter and St Paul, and the accounts of them are far from being complete.
It describes the gathering of the infantchurch; the fulfilment of the promise of Christ to his apostles in the descent of the Holy Ghost; the choice of Matthias in the place of Judas, the betrayer; the testimony of the apostles to the resurrection of Jesus in their discourses; their preaching in Jerusalem and in Judea, and afterwards to the Gentiles; the conversion of Paul, his preaching in Asia Minor, Greece, and Italy, his miracles and labours. Research Acts of the Apostles
Anabaptists (from the Greek anabaptisein, to rebaptize) was a name given to a Christian sect by their adversaries, because, as they objected to infantbaptism, they re-baptized those who joined their body. The founder of the sect appears to have been Nicolas Storch, a disciple of Luther's, who seems to have aimed also at the reorganization of society based on civil and political equality. Gathering round him a number of fiery spirits, among whom was Thomas Munzer, he incited the peasantry of Suabia and Franconia to insurrection - the doctrine of a community of goods being now added to their creed. This insurrection was quelled in 1525, when Munzer was put to the torture and beheaded. After the death of Munzer the sectaries dispersed in all directions, spreading their doctrines wherever they went. In 1534 the town of Miinster in Westphalia became their centre of action. Under the leadership of Bockhold and Matthias their numbers increased daily, and being joined by the restless spirits of the adjoining towns, they soon made themselves masters of the town and expelled their adversaries. Matthias became their prophet, but he fell in a sally against the Bishop of Munster, Count Waldeck, who had laid siege to the city. Bockhold then became leader, assuming the name of John of Leyden, king of the New Jerusalem, and Munster became a theatre of all the excesses of fanaticism, lust, and cruelty. The town was eventually taken in June, 1535, and Bockhold and a great many of his partisans suffered death. This was the last time that the movement assumed anything like political importance.
In the meantime some of the apostles, who were sent out by Bockhold to extend the limits of his kingdom, had been successful in various places, and many independent teachers, who preached the same doctrines, continued active in the work of founding a new empire of pure Christians. It is true that they rejected the practice of polygamy, community of goods, and intolerance towards those of different opinions which had prevailed in Munster; but they enjoined upon their adherents the other doctrines of the early Anabaptists, and certain heretical opinions in regard to the humanity of Christ, occasioned by the controversies of that day about the sacrament. The most celebrated of those Anabaptist prophets were Melchior Hoffmann, the founder of the Hoffmannists or Millenarians; Galenus Abrahamssohn, from whom the sect of the Galenists were called; and Simon Menno, founder of various sects known as Mennonites.
Menno's principles are contained in his Principles of the True Christian Faith, 1556, a work which is held as authoritative on points of doctrine and worship among the Baptist communities of Germany and the Netherlands. The application of the term Anabaptist to the general body of Baptists throughout the world is unwarranted, because these sects have nothing in common with the bodies which sprung up in various countries of Europe during the Reformation, except the practice of adult baptism. The Baptists themselves repudiate the name Anabaptist, as they claim to baptize according to the original institution of the rite, and never repeat baptism in the case of those who in their opinion have been so baptized. Research Anabaptists
Apocalypse is the name frequently given to the last book of the New Testament, in the English version called The Revelation of St John the Divine. It is generally believed that the Apocalypse was written by the apostle John in his old age around 95 to 97 A.D. in the Isle of Patnios, whither he had been banished by the Roman Emperor Domitian. Anciently its genuineness was maintained by Justin Martyr, Irenaeus, Clement of Alexandria, Tertullian, and many others; while it was doubted by Dionysius of Alexandria, Cyril of Jerusalem, Chrysostorn, and, nearer our own times, by Luther and a majority of the eminent German commentators. The Apocalypse has been explained differently by almost every writer who has ventured to interpret it, and has furnished all sorts of sects and fanatics with quotations to support their creeds or pretensions. The modern interpreters may be divided into three schools - namely, the historical school who hold that the prophecy embraces the whole history of the church and its foes from the time of its writing to the end of the world; the Praeterists, who hold that the whole or nearly the whole of the prophecy has been already fulfilled, and that it refers chiefly to the triumph of Christianity over Paganism and Judaism; and the Futurists, who throw the whole prophecy, except the first three chapters, forward upon a time not yet reached by the church - a period of no very long duration, which is immediately to precede Christ's second coming. Research Apocalypse
Assizes is a term chiefly used in England to signify the sessions of the courts held at Westminster prior to Magna Carta, but thereafter appointed by successive enactments to be held annually in every county. Twelve judges, who are members of the highest courts in England, twice in every year perform a circuit into all the counties into which the kingdom is divided (the counties being grouped into seven circuits), to hold these assizes, at which both civil and criminal cases are decided. Occasionally this circuit is performed a third time for the purpose of jail-delivery. In London and Middlesex, instead of circuits, courts of nisi prius are held. At the assizes all the justices of the peace of the county are bound to attend. Special commissions of assize are granted for inquest into certain causes.
Among the more important historic uses of the term assize are its application to any sitting or deliberative council, and its transference thence to their ordinances, decrees, or assessments. In the latter sense we have the Assizes of Jerusalem, a code of feudal laws formulated in 1099 under Godfrey of Bouillon; the Assizes of Clarendon (1166), of Northampton (1176), and of Woodstock (1184) ; also the assisoe venalium (1203), for regulating the prices of articles of common consumption; the Assize of Arms (1181), an ordinance for organizing the national militia, etc. Research Assizes
The bible is the sacred book of the Jewish and Christian religions (actually a collection of a number of books) . The Hebrew Bible, recognised by both Jews and Christians, is called the Old Testament by Christians. The New Testament comprises books recognised by the Christian church from the 5th century as canonical (the first Christian bible was produced in 494). The Roman Catholic Bible also includes the Apocrypha. It was only in the 13th century that single-volume Bibles with a fixed content and order of books became common, largely through a Paris-produced Vulgate of 1200 and the Paris Bible of 1230. The first English translation of the entire Bible was by a priest, Miles Coverdale in 1535; the Authorised Version, or King James Bible of 1611, was long influential for the clarity and beauty of its language. A revision of the Authorized Version carried out in 1959 by the British and Foreign Bible Society produced the widely used American translation, the Revised Standard Version.
A conference of British churches in 1946 recommended a completely new translation into English from the original Hebrew and Greek texts; work on this was carried out over the following two decades, resulting in the publication of the New English Bible in 1961 and 1970. Another recent translation is the Jerusalem Bible, completed by Catholic scholars in 1966. Missionary activity led to the translation of the Bible into the languages of people they were trying to convert, and by 1993 parts of the Bible had been translated into over 2,000 different languages, with 329 complete translations.
The King James Bible has probably sold more copies than any other book in history, and is still popular, especially among fundamentalists. The 'Good News Bible' has been the most popular translation into modern colloquial English. Two new versions of the Bible were published in the mid-1990s: the Contemporary English Version of 1996, which rejects old biblical language in favour of a contemporary spoken style, and the Schocken Bible of 1995, a translation of the Pentateuch, which attempts to renew the shock of the original Hebrew. As more manuscripts are discovered, disputed readings become clearer, so that in some respects modern translations are more accurate than older ones. Research Bible
Gnostics is a general name applied to early schools of speculators, which combined the fantastic notions of the oriental systems of religion with the ideas of the Greek philosophers and the doctrines of Christianity. They nearly all agreed on the points that God is incomprehensible; that matter is eternal and antagonistic to God; that creation is the work of the Demiurge, an emanation from the Supreme Deity, subordinate or opposed to God; and that the human nature of Christ was a mere deceptive appearance.
Certain forms of Gnosticism are mere adaptations of the Persian dualism to the solution of the problem of good and evil; while the pantheism of India seems to have been a pervading influence in others. Simon the magician (Simon Magus), of whom Luke speaks in the Acts of the Apostles, is generally looked on as the first of the Gnostics.
The dogmas of the earliest Gnostics may be reduced to the following heads: God, the highest intelligence, dwells at an infinite distance from this world, in the Abyss, removed from all connection with every work of temporal creation. He is the source of all good; matter, the crude, chaotic mass of which all things were made, is, like God, eternal, and is the source of all evil. From these two principles, before time commenced, emanated beings called aeons, which are described as divine spirits, inhabiting the Pleroma, or plenitude of light, which
surrounds the Abyss. The world and the human race were created out of matter by one aeon, the Demiurge, or, according to the later systems of the Gnostics, by several aeons and angels. The aeons made the bodies and the sensual soul of man of this matter; hence the origin of evil in man. God gave man the rational soul; hence the constant struggle of reason with sense. What are called gods by men (for instance, Jehovah, the God of the Jews) are merely such aeons or creators, under whose dominion man became more and more wicked and miserable. To destroy the power of these creators, and to free man from the power of matter, God sent the most exalted of all aeons, to which character Simon first made pretensions.
The Nicolaitans mentioned in the Revelation of St John, so called from Nicolas, a deacon of the church at Jerusalem, were one of the earliest sects, and are described as forerunners of the Cerinthians. Cerinthus, a Jew, of whom John the evangelist seems to have had some knowledge, combined such reveries with the doctrines of Christianity, and maintained that the most elevated aeon sent by God for the salvation of man, was Christ, who had descended upon Jesus, a Jew, in the form of a dove, and through him revealed the doctrines of Christianity, but before the crucifixion of Jesus separated from him, and at the resurrection of the dead will again be united with him, and lay the foundation of a kingdom of the most perfect earthly felicity, to continue 1000 years.
Carpocrates and the sect of the Ophites (beginning of the 2nd century), to whom the term Gnostic was first applied, saw in the Serpent a wise and good being, and carried to its extreme form the inversion of the biblical story. The later Gnostics have been divided into three schools. The first was the Syrian, founded by Menander, a pupil of Simon. This school emphasizes the conflict between Good and Evil - the Supreme Deity on the one hand, and the Demiurge and his angels or aeons on the other. The second was the school of Alexandria, represented by Basilides and Valentinus; the system of the latter being the most complete and ingenious of all. In that light or plenitude, which all the Gnostics speak of as surrounding the residence of the Supreme God, he has placed fifteen male and as many female aeons. The Supreme God, the Unbegotten, the Original Father, whom he also calls the Deep (Bathos), is the first of these aeons; Thinking Silence was his wife, and Intelligence, a male, and Truth, a female, were their children. These produced The Word and Life, the latter a female, who gave birth to mankind and society. These eight constituted the first class of the thirty aeons.
The second class, of five couples, at the end of which stood the Only Begotten, and the third, of six couples, at the head of which stood the Comforter, were, in a similar manner, descended from Mankind and Society, and consisted, like the first, of personified ideas. The officers of this heavenly state are four male aeons - Horus, who guards the boundaries of the region of light; Christ and the Holy Ghost, who instruct the other aeons in their duties; and Jesus, whom all the aeons of the kingdom of light begat in common, and endowed with their gifts. Man and the world were formed by a demiurge out of matter which was partly material, partly spiritual, partly soul-like. Christ, the Saviour of men, when he appeared on earth had a visible body made of the spiritual and the soul-like substance only. At his baptism the aeonJesus united itself with him, and instructed mankind.
A third school of Gnosticism, whose centre was Asia Minor, was represented by Marcion of Pontus, the son of a Christian bishop, who lived about the middle of the 2nd century. Marcion assigned to Christianity, as the one absolutely independent religion, a complete isolation from the Old Testament revelation, the author of which was, in his opinion, merely a just but not a good being. The true God begat many spirits, among which were the creator of the world, the righteous God, and the lawgiver of the Jews. The last, through the prophets, promised Christ; but Jesus, who actually appeared, and is the true Redeemer, was the Son of the truly good God, and not the Jewish Messiah.
Towards the end of the 2nd century Tatian, a Syrian Christian, adopted Gnostic doctrines, and founded a sect. Bardesanes, a Syrian, and Hermogenes, an African, who, in the reign of the Emperor Commodus, apostatized from Christianity, and established sects, bordered, in their hypotheses concerning the origin of good and evil, upon Gnosticism. There have been no Gnostic sects since the 5th century; but many of the principles of their system of emanations reappear in later philosophical systems, drawn from the same sources as theirs. Research Gnostics
In the first ages of Christianity numerous churches were founded by the apostles and their successors in Greek-speaking countries; in Greece itself, in Syria, Egypt, Mesopotamia, Asia Minor, Thrace, and Macedonia. These were subsequently called Greek, in contradistinction to the churches, in which the Latintongue prevailed. The removal of the seat of empire by Constantine to Constantinople (Istanbul), and the subsequent separation of the eastern and western empires afforded the opportunity for diversities of language, modes of thinking, and customs to manifest themselves, and added political causes to the grounds of separation. During the earliest period the chief seats of influence in the Eastern Church were Jerusalem, Antioch, and Alexandria, the seat of that mystical philosophy, by which the orientalchurch was distinguished. In 341, soon after the synod of Antioch, the rivalry between the Bishop of -Rome and the Bishop of Constantinople began to assume importance, and before 400 differences of doctrine with respect to the procession of the Holy Spirit appeared. The council of Chalcedon in 451 accorded to the eastern bishop the same honours and privileges in his own diocese as those of the Bishop of Rome, and in 484 each bishop excommunicated the other.
The title of (Ecumenical Patriarch was assumed by John, Bishop of Constantinople, in 588, and in the following year the phrase 'Filioque' ('and the Son') was added by the Latins to the Nicene creed (which now read 'proceeding from the father and the son'), an addition to which the Greek Church was opposed.
In 648 PopeTheodore deposed Patriarch Paul II; but a reconciliation of the churches was effected at the Council of Rome in 680. The doctrines of the Greek Church were defined by John Damascenus in 730. The disruption was hastened by the banishment of Ignatius by Michael the Drunken and the consecration of Photius in 858. The PopeNicholas I and Photius excommunicated each other in 867. The schism was temporarily healed after the death of Photius, but Michael Cerularius reopened it by charging the Latins with heterodoxy. He was excommunicated by Leo IX in 1054, and in turn excommunicated the pope in the same year, since which the Greeks have been severed from the Roman communion, though the Russo-Greek Church was not separated until the 12th century.
The presence of the Crusaders in the East aggravated the quarrel; Latin patriarchates were established in Antioch and Jerusalem, and, though on the capture of Constantinople by the Crusaders a Latin patriarchate was set up there in 1204, the schism was revived there as soon as the Latinempire fell in 1262. .Reunion was proposed in 1273 by Patriarch Joseph, and effected, with the acknowledgment of the pope as primate, at the council of Lyons in 1274. The union, however, was annulled in 1282 by Emperor Andronicus II, and in 1283 and 1285 by synods of Constantinople. It was again effected under John Palasologus at Florence in 1439, but was repudiated in 1443 by the Patriarchs of Alexandria, Antioch, and Jerusalem.
In 1453, when the patriarch fled from the Turks, a schismatic Gregory Scholarius was chosen in his place. In 1575 unsuccessful negotiations were commenced with a view to union with the Lutherans, and in 1723 the English bishops even proposed that the Greek and Anglican churches should unite, a proposal revived by the Archbishop of Moscow in 1866. The claims of the czar in 1853 to the protectorate of the Greek churches in Turkey was one of the causes of the Crimean War.
The Greek Church is the only church which holds that the Holy Ghost proceeds from the Father only; the Roman Catholic and Protestant Churches deriving the Holy Ghost from the Father and the Son. Like the Roman Catholic Church it has seven sacraments - baptism; chrism; penance, preceded by confession; the eucharisfc; ordination;
marriage; and unction. Research Greek Church
A homily is a discourse or sermon read or pronounced to an audience on some subject of religion; a discourse pronounced in the church by the minister to the congregation.
The ancient homily was sometimes simply a conversation, the prelate talking to the people and interrogating them, and they in turn talking to and interrogating him. In modern use a homily differs but little from an ordinary sermon, the idea of simplicity, however, being always attached to it.
The earliest existing examples of the homily are those of Origen in the 3rd century. In the schools of Alexandria and Antioch this form of discourse was sedulously cultivated, and Clement of Alexandria, St Dionysius, and Gregory Thaumaturgus are among the names most eminent in this department. It was in later centuries, however, and in the hands of Atlianasius, Gregory of Nyssa, and Gregory of Nazianzus, Basil, Cyril of Jerusalem, and Cyril of Alexandria, and especially of Chrysostom that the homily reached its highest excellence. Augustine and Gregory the Great were among the western composers of homilies.
In the Church of England, after the Reformation, two official books of homilies were issued. These were called The First and Second Books of Homilies, and the former, ascribed to Thomas Cranmer, appeared in 1547; the latter, said to be by Jewell, in 1563. They were originally meant to be read by those of the inferior clergy who were not qualified to compose discourses themselves. Research Homily
The Palestine Liberation Organisation or PLO was formed in 1964 by the Arab states as an organisation embracing the various Palestinian resistance organisations into one organisation with the aim of creating a secular democratic state over the whole of pre-Second World War Palestine. Under the leadership of Yasser Arafat the PLO modified its objective to the creation of an independent Palestinian state in any part of Palestine from which Israel would agree to withdraw. The PLO was recognised by the United Nations in 1974. After the end of the 20th century the influence of the PLO among Palestinians had waned, to be replaced by more militant groups such as Hamas (formed in 1987 to oppose the Israeli occupation of the Palestinian territories of West Bank, Gaza and Jerusalem) and Hezbollah. Research Palestine Liberation Organisation
The Probert Encyclopaedia was designed, edited and programed by
Matt and Leela Probert
Abbreviations
Research Acts of the Apostles
