The Jesuit Petavius (d. 1647) and the Oratorian Louis Thomassin (d. 1695), wrote "Dogmata theologica". They placed positive theology on a new basis without disregarding the speculative element.
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Theistic Luciferians are followers of the Left-Hand Path and may adhere to different dogmata put forth by organizations such as the Neo-Luciferian Church or other congregations which are heavily focused on ceremonial magic, the occult, and literal interpretations of spiritual stories and figures.
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About the same time he wrote poetical works in Greek and in Latin and dissertations (often of a polemical nature) against Grotius, Saumaise, Arnauld, and others. His paraphrase of the Psalms in Greek verse was dedicated in 1637 to Pope Urban VIII. Finally there appeared in 1643 the first three volumes of the Dogmata theologica (dated 1644); the fourth and fifth volumes were published in 1650; the work was incomplete at Pétau's death, and despite several attempts was never continued. Numerous editions of the "Dogmata theologica" have been published, including that by the Calvinist Jean Le Clerc, published in Antwerp in 1700; the last edition was brought out in eight volumes by J. B. Fournials (Paris, 1866–68).
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The word "dogma" was translated in the 17th century from Latin dogma meaning "philosophical tenet" or principle, derived from the Greek dogma (δόγμα) meaning literally "that which one thinks is true" and the verb dokein, "to seem good". The plural, based on the Greek, is "dogmata" (), though "dogmas" may be more commonly used in English.
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Oxford University Press, 2011. Protestants to differing degrees are less formal about doctrine, and often rely on denomination-specific beliefs, but seldom refer to these beliefs as dogmata. The first unofficial institution of dogma in the Christian church was by Saint Irenaeus in his Demonstration of Apostolic Teaching, which provides a 'manual of essentials' constituting the 'body of truth'.
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Schopenhauer referred to asceticism as the denial of the will to live. Human life is a ceaseless struggle for satisfaction and, instead of continuing their struggle, the ascetic breaks it. It does not matter if these ascetics adhered to the dogmata of Christianity or Dharmic religions, since their way of living is the result of intuitive knowledge.
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Lukács Egri (b. Wittenberg) was a German-Hungarian Unitarian who published De controversis fidei questionibus adversus dogmata Calvini… in 1567.Early modern religious communities in East-Central Europe Page 108 István Keul - 2009 Melius himself had to combat Antitrinitarian ideas that were being promulgated in his own area by such preachers as Lukács Egri, who had returned to Eger from Kolozsvár.
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In the Dogmata, after giving the history of each dogma, he adds the refutation of new errors. In his polemical writings his style was bitter; he was more gentle in discussions with Grotius. The memory of Pétau was celebrated the day after his death by Henri Valois, one of his pupils, and by Leo Allatius in a Greek poem composed at the request of Pope Urban VIII.
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Faber wrote his first polemic against Martin Luther, Opus adversus nova quaedam dogmata Martini Lutheri in 1522. This was soon followed by his Malleus Haereticorum, sex libris ad Hadrianum VI summum Pontificem published in Cologne, in 1524, and Rome in 1569. It is because of this latter work that he is sometimes called the "hammer of heretics". He entered into public debate with Zwingli at Zurich - First Zurich Disputation, Jan.
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The term Dogma Catholicum was first used by Vincent of Lérins (450), referring to "what all, everywhere and always believed".Beinert 89 In the year 565, Emperor Justinian declared the decisions of the first ecumenical councils as law "because they are true dogmata" of God In the Middle Ages, the term doctrina Catholica (Catholic doctrine) was used for the Catholic faith. Individual beliefs were labeled as articulus fidei (part of the faith). Ecumenical Councils issue dogmas.
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Major dogmata are outlined in Doctrine Manual of the Church of God Jesus Witnesses (1972), and detailed in the more than two dozen books Ahn wrote. His original publications as well as scans of his notes and extant sermons have been made available online. Ahn argued that the practice of the apostolic early church had been distorted and his restorational doctrines and practices included: # Women should wear headcovering while praying. # Baptism is the first step towards salvation.
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It therefore fell to him, on 23 June, to submit the contrary view of the clergy, listing 67 "false dogmas" (mala dogmata) or popular blasphemies or heresies against the validity of the sacrament, the holy water, the setting of candles before statues of the saints, and the like, showing that canon reforms were needed to defeat the popular contempt.D. Wilkins, Concilia Magnae Britanniae et Hiberniae, ab Anno MCCCL ad Annum MDXLV, 4 Vols. (R. Gosling, London 1737), III, pp. 804–07 (Hathi Trust).
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Dogmata theologica, 1757 He was one of the most brilliant scholars in a learned age. Carrying on and improving the chronological labours of Joseph Justus Scaliger, he published in 1627 an Opus de doctrina temporum, which has been often reprinted. An abridgment of this work, Rationarium temporum, was translated into French and English, and has been brought down to the year 1849. The complete list of his works fills twenty-five columns in Sommervogel: he treats of chronology, history, philosophy, polemics, patristics, and the history of dogma.
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Thomas is interred in the chancel of St Mary's church, Oxford. One of his portraits is in the Hope collection in the Bodleian Library, and a fine engraving in Henry Holland's Herωologia Anglica. Another of his portraits, which is in the National Portrait Gallery, London, reads, "Hollandus docuit divini dogmata verbi et pugil adversos stravit feliciter hostes," which translates roughly as "Holland taught the teachings of God's Word and fought against enemies, successfully throwing them down." alt=Holland taught the teachings of God's Word and fought against enemies, successfully throwing them down.
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Returning to Königsberg, a new dispute broke out between him and Osiander. The dogmatic dissension, which seemed to him to make everything uncertain, drove him continually more and more to the Catholic idea of Tradition and to the demand for the authoritative exposition of the Scriptures by the Church. He expressed these views in the treatise "Synodus sanctorum patrum antiquorum contra nova dogmata Andreæ Osiandri", which he wrote at Danzig in 1552. A severe illness hastened his conversion, which took place at Breslau at the end of 1552.
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In the following decades both these scholars expanded on and defended the new paradigm in a series of publications while teaching at Tübingen University.Krämer's most important works are listed in Jens Halfwassen: Monismus und Dualismus in Platons Prinzipienlehre. Further well-known proponents of the Tübingen paradigm include Thomas Alexander Szlezák, who also taught at Tübingen from 1990 to 2006 and worked especially on Plato's criticism of writing,Thomas Alexander Szlezák: Platon und die Schriftlichkeit der Philosophie, Berlin 1985, pp. 327–410; Thomas Alexander Szlezák: Zur üblichen Abneigung gegen die agrapha dogmata.
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Beginning in 1622, he taught positive theology for twenty-two years, and during this time he left France on only two occasions: first in 1629, to teach ecclesiastical history at Madrid at the invitation of Philip IV; second in 1639 to become a cardinal at Rome where Pope Urban VIII wanted him. At sixty years of age he stopped teaching, but retained his office of librarian, in which he had succeeded Fronton du Duc (1623), and devoted the rest of his life to his great work, the Dogmata theologica. He died in Paris.
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One of Paul's most trusted and well-known co-workers (Romans 16:21), Timothy is mentioned in epistles to the churches in Rome and Corinth, to the Hebrews and cited as co-author of the letters to Philippi, Thessalonica (2 epistles), Philemon, and Colossae. In verse 4, the apostolic decree (Greek plural: dogmata, commonly used for a 'formal decision by a civic assembly') from the Council of Jerusalem is mentioned for the last time as considered relevant to the churches in this area, even though not addressed directly at the council ().
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In 1627 he removed to Leipzig, where he was permitted to lecture. In 1629 he was appointed professor at Wittenberg, where he achieved an authoritative position. In 1630 he was sent to Leipzig as a delegate to a convention in behalf of the Augsburg Confession, and in 1645 he took a leading position at the colloquy of Thorn. In 1646 he became professor at Leipzig, and while there he also served as pastor of St. Nicholas Church and as superintendent from 1657. He wrote Calvinisimus irreconciliabilis (Wittenberg 1644) as the counterpart to Bishop Joseph Hall's Roma irreconciliabilis, adding an appendix Quae dogmata sint ad salutem creditu necessaria, which is somewhat conciliatory towards the Reformed doctrine of the Lord’s Supper and the personal union.
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In the Christian Church, dogma means a belief communicated by divine revelation and defined by the Church, In the narrower sense of the church's official interpretation of divine revelation, theologians distinguish between defined and non-defined dogmas, the former being those set out by authoritative bodies such as the Roman Curia for the Catholic Church, the latter being those which are universally held but have not been officially defined, the nature of Christ as universal redeemer being an example. The term originated in late Greek philosophy legal usage, in which it meant a decree or command, and came to be used in the same sense in early Christian theology. Christianity is defined by a set of core beliefs shared by virtually all Christians, though how those core beliefs are implemented and secondary questions vary within Christianity. When formally communicated by the organization, these beliefs are sometimes referred to as 'dogmata'.
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For Catholicism and Eastern Christianity, the dogmata are contained in the Nicene Creed and the canon laws of two, three, seven, or twenty ecumenical councils (depending on whether one is Church of the East, Oriental Orthodox, Eastern Orthodox, or Roman Catholic). These tenets are summarized by John of Damascus in his Exact Exposition of the Orthodox Faith, which is the third book of his main work, titled The Fount of Knowledge. In this book he takes a dual approach in explaining each article of the faith: one, directed at Christians, where he uses quotes from the Bible and, occasionally, from works of other Church Fathers, and the second, directed both at members of non-Christian religions and at atheists, for whom he employs Aristotelian logic and dialectics. The decisions of fourteen later councils that Catholics hold as dogmatic and a small number of decrees promulgated by popes exercising papal infallibility (for examples, see Immaculate Conception and Assumption of Mary) are considered as being a part of the Catholic Church's sacred body of doctrine.
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Justice Robert H. Jackson, writing for the 6 to 3 majority, went beyond simply ruling in the precise matter presented by the case to say that public school students are not required to say the Pledge on narrow grounds, and asserted that such ideological dogmata are antithetical to the principles of the country, concluding with: In 2004, the 11th Circuit Court of Appeals held that students are also not required to stand for the Pledge. First graders of Japanese ancestry pledging allegiance to the American flag (1942, photo by Dorothea Lange) Requiring or promoting of the Pledge on the part of the government has continued to draw criticism and legal challenges on several grounds. One objection is that a democratic republic built on freedom of dissent should not require its citizens to pledge allegiance to it, and that the First Amendment to the United States Constitution protects the right to refrain from speaking or standing, which itself is also a form of speech in the context of the ritual of pledging allegiance.Lane v.
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