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Cristo acompañando
jueves, 26 de marzo de 2015
La evangelización en la historia Hacia 1900 la religión seguía excluida de la vida “mundana” del hombre
Gracias al trabajo de los primeros apóstoles hemos podido
conocer a Jesucristo, el Evangelio y el camino para la verdadera felicidad.
En el libro de los Hechos de los Apóstoles puedes encontrar la historia de esa primera evangelización; las grandes aventuras que vivieron esos primeros apóstoles por anunciar la Buena Nueva a los hombres. Estas aventuras son sensacionales: algunas veces divertidas, otras verdaderamente peligrosas, todas con grandes emociones y obstáculos que tuvieron que afrontar para predicar a Cristo.
Esto mismo se ha repetido en cada época de la historia de la Iglesia. Nuevos evangelizadores han ido por el mundo dando a conocer la verdad a todos los hombres. El contenido de la evangelización no ha variado, la verdad sigue y seguirá siendo siempre la misma; sin embargo, la forma de evangelizar es la que ha variado de acuerdo con cada época de la historia porque ha tenido que adecuarse a las costumbres, a los conocimientos, avances, problemática especial y características de cada época.
En la Edad Media, por ejemplo, el hombre contaba con muy pocos conocimientos científicos. Todo lo que no entendía lo achacaba a la acción divina, a la magia, a la brujería o la acción del demonio. Mezclaba fácilmente razón y sentimientos, fe y ciencia, política y religión. La gente culta saciaba su sed de conocimiento en los autores griegos y en la Sagrada Escritura.
A partir del siglo XV se empiezan a independizar la política, la economía, las ciencias, el arte y la educación. También el hombre empieza a separar dentro de sí la fe de la ciencia, el cuerpo del alma y la razón de la sensibilidad. El hombre deja de ver a Dios en los sucesos cotidianos que ahora tienen una “razón científica” de ser. Cada vez hay menos sitio en la vida del hombre para el actuar de Dios. Con los nuevos descubrimientos, da la impresión de que Dios va siendo cada vez menos necesario y la religión pierde la conexión con la vida real del hombre.
Hacia 1900, cuando esta desconexión llega al máximo, la evangelización se convierte en un proceso intelectualizante, que mostraba la Revelación como un sistema de verdades comprobables por la razón; un proceso moralista que llegaba a los más mínimos detalles en cuestión de mandatos y prohibiciones; un proceso devocional que promovía una minuciosa vida de oración e innumerables ejercicios piadosos, pero no era completa: la religión seguía excluida de la vida “mundana” del hombre. El cristiano vivía en dos mundos solamente unidos entre sí por las reglas morales.
En el libro de los Hechos de los Apóstoles puedes encontrar la historia de esa primera evangelización; las grandes aventuras que vivieron esos primeros apóstoles por anunciar la Buena Nueva a los hombres. Estas aventuras son sensacionales: algunas veces divertidas, otras verdaderamente peligrosas, todas con grandes emociones y obstáculos que tuvieron que afrontar para predicar a Cristo.
Esto mismo se ha repetido en cada época de la historia de la Iglesia. Nuevos evangelizadores han ido por el mundo dando a conocer la verdad a todos los hombres. El contenido de la evangelización no ha variado, la verdad sigue y seguirá siendo siempre la misma; sin embargo, la forma de evangelizar es la que ha variado de acuerdo con cada época de la historia porque ha tenido que adecuarse a las costumbres, a los conocimientos, avances, problemática especial y características de cada época.
En la Edad Media, por ejemplo, el hombre contaba con muy pocos conocimientos científicos. Todo lo que no entendía lo achacaba a la acción divina, a la magia, a la brujería o la acción del demonio. Mezclaba fácilmente razón y sentimientos, fe y ciencia, política y religión. La gente culta saciaba su sed de conocimiento en los autores griegos y en la Sagrada Escritura.
A partir del siglo XV se empiezan a independizar la política, la economía, las ciencias, el arte y la educación. También el hombre empieza a separar dentro de sí la fe de la ciencia, el cuerpo del alma y la razón de la sensibilidad. El hombre deja de ver a Dios en los sucesos cotidianos que ahora tienen una “razón científica” de ser. Cada vez hay menos sitio en la vida del hombre para el actuar de Dios. Con los nuevos descubrimientos, da la impresión de que Dios va siendo cada vez menos necesario y la religión pierde la conexión con la vida real del hombre.
Hacia 1900, cuando esta desconexión llega al máximo, la evangelización se convierte en un proceso intelectualizante, que mostraba la Revelación como un sistema de verdades comprobables por la razón; un proceso moralista que llegaba a los más mínimos detalles en cuestión de mandatos y prohibiciones; un proceso devocional que promovía una minuciosa vida de oración e innumerables ejercicios piadosos, pero no era completa: la religión seguía excluida de la vida “mundana” del hombre. El cristiano vivía en dos mundos solamente unidos entre sí por las reglas morales.
Tomado de : http://www.es.catholic.net/op/articulos/18511/cat/750/la-evangelizacion-en-la-historia.html
THE LONG, DARK NIGHT
The change from truth to error in the Church did not take place in a day.
The Apostasy, hastened by the death of the Apostles in the latter half of the
first century, gradually deepened during the years that followed. By the
fourth century there was hardly a trace of the Church of Jesus Christ that
was recognizable, and the “long, dark night” was well underway. With the
Apostles gone, local church officers gradually assumed more authority.
Bishops determined policy and doctrine for their local areas, claiming to be
the proper successors to the Apostles. Gradually, a few bishops in key cities,
such as Rome, Alexandria, Jerusalem, and Antioch gained supreme authority in their entire regions. A great diversity of practices and dogma
came as church leaders relied upon logic and rhetoric rather than upon
revelation. “The compromising of truth and error, the assimilation of the
gospel of Christ with the philosophies of men produced a new religion. This
new religion was an appealing composite of New Testament Christianity,
Jewish traditions, Greek philosophy, Graeco-Roman paganism, and the
mystery religions.”
As the Christian church developed and spread, the Roman government changed its policy from mostly toleration to persecution. This was in part due to Christianity emerging as a group separate and distinct from Judaism, which had been allowed special privileges under Roman law. The Christians were considered antisocial in that they refused to hold political office, serve in the military, use the civil courts, or participate in public festivals. They were called atheists because there was no room in Christian monotheism for the Roman gods or for a deified emperor. For these reasons, and perhaps for others, the Romans sporadically launched attacks upon the church until the reign of Diocletian (A.D. 284–305). Diocletian determined to destroy everything that was not pagan as un-Roman. Churches were destroyed, scriptures burned, and Christians made to sacrifice or face torture. In an edict of 306 the persecution was ordered empire-wide.
It was perhaps inevitable that the empire would be forced to rescind its anti-Christian legislation. The church continued to grow, and the weakening condition of the empire called for unity, not disharmony. Constantine, at the Milvian Bridge in A.D. 312, utilized the cross as his symbol as he crushed his opponent Maxentius. The next year at Milan, Constantine issued his famous Edict of Toleration which granted to all people the right to worship as they pleased, revoking the measures which had meant to suppress Christianity.
Constantine himself did not become a Christian until he lay dying, but his acceptance and endorsement of Christianity placed the church in partnership with the aims of the empire. The desperate need to strengthen Roman unity is credited for Constantine’s interest in the theological dispute within the church. To resolve a dispute over the nature of the Godhead, Constantine was instrumental in calling the Council of Nicaea, the first of the great ecumenical councils, in a city just south of his capital in A.D. 325. The creed that emerged from the council’s deliberation, and was approved by the emperor, is a classic example of the way apostasy results when revelation is supplanted by argumentation and decree. As similar conflicts were resolved during the following centuries, a strong alliance developed between the state and the church, ensuring a growing secular influence upon the doctrines and practices of the church.
By the time of the barbarian invasion of Western Europe in the fifth century, many of the Germanic tribes already had been reached by various types of Christian missionaries. Therefore they took quickly to Roman culture and Catholicism. The sack of Rome in A.D. 410, however, was a clear signal that the empire was not invulnerable. The masses of Goths, Vandals, and Huns who crossed the imperial boundaries turned the unity of the West into a shambles, leaving behind the beginning of several nationalist states. Local political leaders exerted increased influence over the church in their areas at the expense of Rome. For the next several centuries, the churches in the various developing European countries became in effect the fiefs or feudal estates of the lords of the manors. Culture, education, and general morals retrogressed. It was a beginning of the time often referred to in history as the Dark Ages.
As the Christian church developed and spread, the Roman government changed its policy from mostly toleration to persecution. This was in part due to Christianity emerging as a group separate and distinct from Judaism, which had been allowed special privileges under Roman law. The Christians were considered antisocial in that they refused to hold political office, serve in the military, use the civil courts, or participate in public festivals. They were called atheists because there was no room in Christian monotheism for the Roman gods or for a deified emperor. For these reasons, and perhaps for others, the Romans sporadically launched attacks upon the church until the reign of Diocletian (A.D. 284–305). Diocletian determined to destroy everything that was not pagan as un-Roman. Churches were destroyed, scriptures burned, and Christians made to sacrifice or face torture. In an edict of 306 the persecution was ordered empire-wide.
It was perhaps inevitable that the empire would be forced to rescind its anti-Christian legislation. The church continued to grow, and the weakening condition of the empire called for unity, not disharmony. Constantine, at the Milvian Bridge in A.D. 312, utilized the cross as his symbol as he crushed his opponent Maxentius. The next year at Milan, Constantine issued his famous Edict of Toleration which granted to all people the right to worship as they pleased, revoking the measures which had meant to suppress Christianity.
Constantine himself did not become a Christian until he lay dying, but his acceptance and endorsement of Christianity placed the church in partnership with the aims of the empire. The desperate need to strengthen Roman unity is credited for Constantine’s interest in the theological dispute within the church. To resolve a dispute over the nature of the Godhead, Constantine was instrumental in calling the Council of Nicaea, the first of the great ecumenical councils, in a city just south of his capital in A.D. 325. The creed that emerged from the council’s deliberation, and was approved by the emperor, is a classic example of the way apostasy results when revelation is supplanted by argumentation and decree. As similar conflicts were resolved during the following centuries, a strong alliance developed between the state and the church, ensuring a growing secular influence upon the doctrines and practices of the church.
By the time of the barbarian invasion of Western Europe in the fifth century, many of the Germanic tribes already had been reached by various types of Christian missionaries. Therefore they took quickly to Roman culture and Catholicism. The sack of Rome in A.D. 410, however, was a clear signal that the empire was not invulnerable. The masses of Goths, Vandals, and Huns who crossed the imperial boundaries turned the unity of the West into a shambles, leaving behind the beginning of several nationalist states. Local political leaders exerted increased influence over the church in their areas at the expense of Rome. For the next several centuries, the churches in the various developing European countries became in effect the fiefs or feudal estates of the lords of the manors. Culture, education, and general morals retrogressed. It was a beginning of the time often referred to in history as the Dark Ages.
Los Santos del Día
Vida de Constantino
Historia de La Iglesia en siete periodos
Este video nos puede ilustrar sobre la Historia de la Iglesia en sus diferentes etapas. Historia de la Iglesia de Cristo. "Quien olvida la historia está condenado a repetirla". La Iglesia Primitiva, el origen de las doctrinas, dogmas y tradiciones, de los héroes de la fe y quienes desviaron la fe. Las persecuciones del Imperio Romano y la Santa Inquisición. La Edad Media y las cruzadas. La pre reforma con Juan Hus, John Wyclief, hasta Lutero; la Reforma y los reformadores, los papas, los obispos y los padres de la Iglesia. Los reyes católicos y los mártires de todos los tiempos. La llegada del Evangelio a América, Estados Unidos, México, y Colombia, etc.Todo ello en analogía con las 7 Iglesias de Apocalipsis
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