St. John Chrysostom 's Homily

The image of St. Nicholas has been distorted throughout time and it is important to determine who St. Nicholas really was to best understand his current personification. Many of the realities of St. Nicholas’ story have been twisted by stories that make learning about St. Nicholas difficult. Though his real life is often overlooked and forgotten because of his personification as Santa Claus today he still led an important and honorable life. The historically accurate story of St. Nicholas is very important because it greatly affected the culture. St. Nicholas’ real story can be best seen by examining his young life, and memorable works during his time as a Bishop.

With given a choice of what to write this paper, I could not get past the subtle nature of who we are as God’s creations. This fundamental truth of our identity is simplified with the truth of our identity in Jesus. We are created in God’s image with a purpose here on earth to display all of God’s greatness, His beauty, and to reveal all of His character aspects. Best of all, we are completely dependent on God. This new enlightenment of my identity in Christ as God’s creation will allow me to help people around the world become one with Christ by revealing the truth of their identity.

The foundation of the Christian faith is cradled within truth of the virgin birth, life, and resurrection of Jesus Christ. As diverse as the world-wide Christian culture is, the truth in the birth and life of Jesus stands without border and language limitations. Just as each individual life story can be adapted to be relevant for a variety of audiences, the birth story of the Messiah was also. The Gospels of Matthew and Luke are an example of the well-rounded and diverse narration of the birth story of Jesus—Matthew’s narration spoke to the history of the Jewish people and Luke presented to the citizen of Rome.

Over the centuries, Christianity has organised its beliefs into a systematic theology that draws from its sacred writing and tradition. While the main beliefs of Christianity are shared by all Christian variants, there are degrees of different in the interpretation of these beliefs and how they are lived out in everyday life. This can be seen in the important of sacred text, principle belief of the concept of salvation in John 3:16, principle belief of divine and humanity in ‘John 1:14’, principle belief of resurrection in ‘Mark 16:1-8’, principle belief of revelation in ‘1 corinthians14:6’, and beliefs through the Trinity in ‘2 Corinthians 13:14’. This essay will explain the important of the sacred text and the principal beliefs of Christianity.

Christianity is a faith based religious tradition, of which the follower is considered to be a Christian adherent. Thus, being a living tradition, Christianity is continually subject to change in accordance to the needs of the adherent and reaffirming the Christian tradition within a contemporary context. The aspects, which attribute the present existence of Christianity and its dynamism therein, include sacred texts and writings, ritual and ceremonies, beliefs and believers, and ethics. Ultimately, the aforementioned characteristics strive to form and continually validate answers to the enduring questions of life through a process of change, which simultaneously highlights Christianity as a living tradition.

In contemplating the work based on the nativity of Christ, he was stead-fast upon the idea of depicting it from a unique perspective and in his journal he writes: (Marilyn Masler, 2009)

Difficulty 41 was written by St. Maximos the Confessor during the seventh century and was part of a larger body of work titled, The Ambigua. The Ambigua answered difficult theological questions faced by the early church fathers, such as St. Gregory Nazianzus, using Greek philosophical methods. Difficulty 41 explains how the incarnation of Christ restores man to his proper function granted to him before the fall, for Christ unites all of creation in him by overcoming the divisions of being. St. Maximus’ writing draws on St. Gregory Nazianzus’ homily on the Theophany and on Gregory of Nyssa’s writings concerning the divisions of being. St. Maximus’ Christology would forever influence Christian doctrine and thought and as the last link between the theology of the East and West, as he is considered the last church father accepted in both churches.

The book has given special treatment to Christ, who, in this case, is the main determinant of political, legal and the national limits on the value of the human person, both

Christmas can have many meaning to different people depending on how they interpret it. However, if looking at the Christian aspect of it. The

We have now come to the fourth and final book of Mere Christianity. In this book, the author takes us to the place in our Christian growth where we begin to rely more heavily on the power of God and less on ourselves to become the being that God originally intended for us to be — a son of God. He begins with an explanation of the difference between “making” and “begetting”.

In the classic novel, A Christmas Carol, written by Charles Dickens the theme is true joy of the heart stems from the virtue of charity. This true sense of joy is displayed in Scrooge's nephew Fred when he reflects upon the Christmas season as being "'a kind, forgiving, charitable, pleasant time...when men and women seem by one consent to open their shut-up hearts freely, and to think of people below them...though it has never put a scrap of gold or silver in my pocket, I believe that it has done me good, and will do me good... '"1 It is notable that Fred understands the essence of Christmas-time when mankind embraces the charity in one's heart and shares this benevolence and goodwill with one another. An equivalent portrayal of joy is shown

We are all familiar with the Christmas story: the child in the manger, the young mother, Mary, and her husband, Joseph, seeking shelter in the stable where they warmed by the breath of the beast. The word “epiphany” is used to commemorate the event of the wise men coming to the child; it means a showing forth, an unveiling. But what the “gospel depicted is not the revelation of a powerful king surrounded by a splendid court, or of any such symbol of power, which the world might recognize and respect. What is shown is a child, a week, and helpless infant in his

The purpose of the paper is to differentiate between Christ of faith and Jesus of history. New Testament biblical scholars from the 19th Century have been preoccupied by the notion of Christ of faith versus Jesus of History. Jesus of history can be described as the quest for historical Jesus, while the Christ of Faith is the Christ of Christian belief either through the Church or historically. Some traditions even went ahead to argue that the Jesus of History could never be found and therefore the Christ of faith is the only way forward for Christians. On the other hand, those who have been promoting the Jesus of History have often assumed that the historical Jesus is much superior as compared to the Christ of Faith. Despite the key differences between Christ of faith and the historical Jesus, both these aspect have an implication for Western Christianity.

It seems strange that so little is known biographically about one of the most important figures in Christian history, but this only serves to add to the mystery and grandeur surrounding the Apostle Paul of Tarsus. Much, however, is known of the time after his conversion to Christ and what he did to contribute to Christianity in this period, and it is this that leaves a greater legacy than the simple facts of his life. The contributions that he made towards the cause of Christ and the spreading and formation of Christianity are what he is perennially remembered for.

Religion in the Middle Ages takes on a character all of its own as it is lived out differently in the lives of medieval men and women spanning from ordinary laity to vehement devotees. Though it is difficult to identify what the average faith consists of in the Middle Ages, the life told of a radical devotee in The Book of Margery Kempe provides insight to the highly intense version of medieval paths of approaching Christ. Another medieval religious text, The Cloud of Unknowing, provides a record of approaching the same Christ. I will explore the consistencies and inconsistencies of both ways to approach Christ and religious fulfillment during the Middle Ages combined with the motivations to do so on the basis of both texts.