st. albert the great and his philosopical thought?
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There are two men named Albert known as Saints.  I think Albert Magnus the Dominican friar from the 13th century is the one most often refered to as "the great".  \n\nHe was famous for promoting the peaceful coexistence of science and religion.  He was also the first Dark Ages scholar to reapply Aristotle's teachings to medieval life.  \n\nI'll include a few links for you to get started.  Good luck with your research.\n\nRegards, \n\nArmus
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Well Plato did! And he is known to be the greatest thinker that ever lived. He came to the conculsion that there must be a God through pure thought
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http://en.wikiquote.org/wiki/Alexander_Pope
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The two focal sculptural figures derive from an episode described by Teresa of Avila in her autobiography, The Life of St. Teresa of Jesus (1515-1582), a mystical cloistered Discalced Carmelite reformer and nun. \n\nThe chapter describes divine visions, including one where she saw an angel standing aside her body:\n\nI saw in his hand a long spear of gold, and at the iron's point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it. The soul is satisfied now with nothing less than God. The pain is not bodily, but spiritual; though the body has its share in it. It is a caressing of love so sweet which now takes place between the soul and God, that I pray God of His goodness to make him experience it who may think that I am lying." Chapter XXIX; Part 17, Teresa's Autobiography \n\nThis is a mystical vision not sex.\n\nMaybe the sculptor could have done a better job.\n\nWith love in Christ.
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Augustine of Hippo, who is the third most influential man in Christian history after Jesus and Paul. His book, The City Of God, opened my eyes to the fact that Christianity is a faith of both the heart and the mind. Meaning, our intellects are just as involved in our faith as our hearts. \n\nHe's writing are deep and in spite he's faults he was a man who sincerely sought to do God's will.
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I didn't, but I did listen to Dr. Charles Stanley preach.  He was wonderful.  If rhere was ever a man to be admired, he is the man.  I have so much respect for him.  An ethereal awe.
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Of course he did: Have you ever heard of the Nichea Council?\nRead on:\n\nhttp://www.tertullian.org/rpearse/nicaea.html\n\nhttp://www.columbia.edu/cu/augustine/arch/sbrandt/nicea.htm
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I watched it.  I doubt it will stir up any thoughts among the people who most need the thoughts.  The Pope left it off the list of the New Testament so no one uses it.  Since I accept papal authority and the authority of the episcopate, it isn't an issue for me.  It is an interesting view into early Christianity but none of the thoughts are new.  I think there are profound implications for Protestants, but I don't think they will notice them.  By brushing it off as outside the canon, they are ignoring the issue of how the canon was determined.  They do not have a formal mechanism of rejecting it, but why do they stick with the Catholic NT.  I don't understand that.  I could see not accepting Judas, by why not Hermas or Barnabas or I Clement?\n\nThat is something I don't get, there is no reason for Protestants to not use them except an appeal to apostolic tradition which they reject.\n\nI would like to see the entire translation when it is done, to the extent it is recovered.  Should make for an interesting view into that early period of ideas.  From my viewpoint reading Judas is like reading Calvin, they hold the same weight and correctness and so are interesting because they are, from an ideas point of view, valid ideas just not valid teaching.
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This is from Matthew Henry's Commmentary: \n\nPro 30:24-28 - \nI. Agur, having specified four things that seem great and yet are really contemptible, here specifies four things that are little and yet are very admirable, great in miniature, in which, as bishop Patrick observes, he teaches us several good lessons; as, 1. Not to admire bodily bulk, or beauty, or strength, nor to value persons or think the better of them for such advantages, but to judge of men by their wisdom and conduct, their industry and application to business, which are characters that deserve respect. 2. To admire the wisdom and power of the Creator in the smallest and most despicable animals, in an ant as much as in an elephant. 3. To blame ourselves who do not act so much for our own true interest as the meanest creatures do for theirs. 4. Not to despise the weak things of the world; there are those that are little upon the earth, poor in the world and of small account, and yet are exceedingly wise, wise for their souls and another world, and those are exceedingly wise, wiser than their neighbours. Margin, They are wise, made wise by the special instinct of nature. All that are wise to salvation are made wise by the grace of God.\nII. Those he specifies are, 1. The ants, minute animals and very weak, and yet they are very industrious in gathering proper food, and have a strange sagacity to do it in the summer, the proper time. This is so great a piece of wisdom that we may learn of them to be wise for futurity, Pro_6:6. When the ravening lions lack, and suffer hunger, the laborious ants have plenty, and know no want. 2. The conies, or, as some rather understand it, the Arabian mice, field mice, weak creatures, and very timorous, yet they have so much wisdom as to make their houses in the rocks, where they are well guarded, and their feebleness makes them take shelter in those natural fastnesses and fortifications. Sense of our own indigence and weakness should drive us to him that is a rock higher than we for shelter and support; there let us make our habitation. 3. The locusts; they are little also, and have no king, as the bees have, but they go forth all of them by bands, like an army in battle-array; and, observing such good order among themselves, it is not any inconvenience to them that they have no king. They are called God's great army (Joe_2:25); for, when he pleases, he musters, he marshals them, and wages war by them, as he did upon Egypt. They go forth all of them gathered together (so the margin); sense of weakness should engage us to keep together, that we may strengthen the hands of one another. 4. The spider, an insect, but as great an instance of industry in our houses as the ants are in the field. Spiders are very ingenious in weaving their webs with a fineness and exactness such as no art can pretend to come near: They take hold with their hands, and spin a fine thread out of their own bowels, with a great deal of art; and they are not only in poor men's cottages, but in kings' palaces, notwithstanding all the care that is there taken to destroy them. Providence wonderfully keeps up those kinds of creatures, not only which men provide not for, but which every man's hand is against and seeks the destruction of. Those that will mind their business, and take hold of it with their hands, shall be in kings' palaces; sooner or later, they will get preferment, and may go on with it, notwithstanding the difficulties and discouragements they meet with. If one well-spun web be swept away, it is but making another.\n\n\nAnd this is a commentary from my Bible:\n30:24-28   Ants...rock badgers...locusts...spider: The identified characteristics of these creatures summarize the teaching of the entire book.  The ants demonstrate foresight; the rock badgers, security; the locusts, cooperation with others; the spider, usefulness (in eliminating less desirable insects).  The alternate reasing for spider, "lizard" would be
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See my article, Computers, Artificial Intelligence, Brains, and Souls.\n\nhttp://groups.yahoo.com/group/catholiccommunity/message/39009\n\n\n\n\n---
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Study Modalism, not to be confused with Patripassianism.\n\nThe Trinity was a product of philosophy, and politics.  Theological Evolution.  You can see that early "trinitarians" rarely agreed with each other, and all held the 'heresy of sub-ordination'\n\nIt was not until the Council of Nicea that the trinity was given a 'solid' form that could be built upon by later councils.\n\nEusubius, from which we know most of what we know about Nicea, went to the council for the express purpose that modalists would not have a voice in the council, and they didn't.  He origianlly went to help arius, but had been misinformed about his beliefs, and then supported athanasius, since Esubius liked Origen's teachings.\n\nWhen studying modalism, remember that trinitarians oversimplify the doctrine and label it as patripassianism.  This comes soley from claims from thier ancient enemies such as Tertullian and Hippolytus.  \n\nModalism beleives that Jesus was the messiah, God manifested in the flesh, but that he WAS NOT God in three persons, but rather God in A person, who was the image of the invisible God.  The Logos, the plan God had in His mind since the Beginning.\n\nPatripassianism is the view that the Father died on the cross. I am not a modalist. God did not die on the cross, the human flesh died on the cross, not the divine Spirit that dwelt fully within Him.\n\nWere Praxeas and Sabellius patripassianists?  Really, NO ONE can say yes or no.  All we have are biased writings from thier enemies.  Historically, no one knows.\n\nThere is but ONE God.  Jesus is the name of the Father, Son, and Holy Spirit.
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Affirmations\n\nThe Bible is inspired and the word of God. \nTrinitarian: The Father, Son, Holy Spirit are all one God in three persons. \nJesus is God and has always existed with the Father. \nThe Holy Spirit is a person. \nJesus' sacrifice was vicarious. \nSalvation is by grace, not works. \nJesus rose from the dead physically in his glorified body. \nJesus ascended bodily into heaven. \nBaptism is by immersion \nThe literal, visible return of Jesus. \nJesus will return to set up a millennial kingdom.  They are Premillennial. \nLiteral six day creation, not long periods. \n\n\nDenials\n\nDenies the doctrine of predestination \nDenies baptism by sprinkling \nDenies infant baptism. \nDenies the immortality of the soul. \nDenies the eternality of hell fire. \nDenies any use of alcohol (as a drink) or tobacco. \n\n\nAberrant\n\nOur sins will ultimately be placed on Satan - The Great Controversy, p. 422, 485. \nJesus is Michael the Archangel. \nWorship must be done on Saturday (the Sabbath). \nOn October 22, 1844 Jesus entered the second and last phase of his atoning work. \nInvestigative Judgment - the fate of all people will be decided based upon this event in the future. \nThe dead do not exist anymore -- soul sleep. \nThe wicked are annihilated. \nEllen G. White, the "founder" of Seventh Day Adventism, was a messenger from God gifted with the spirit of prophecy. \nThere is a sanctuary in heaven where Jesus carries out his mediatorial work.
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I am not Catholic or Christian but I have great respect for the man. I would argue that he was one of the finest Popes of all time and if all future Popes follow his example the world would be a better place.
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It's been a long time since I studied this, but I'll give it a shot anyway, so please forgive me if I am not very detailed, and don't have a lot of references to back up my info. - Maybe I can give you enough info to start finding your own answers at least.\n\nPelagian and Augustine were contemporaries, and agreed on more issues than you might think.\nPelagian was decreed a heretic for his beliefs, and Augustine was highly favored for his beliefs.\n\nAt the opening of the fifth century, the British monk, Pelagius, introduced a heretical doctrine which emphasised the free-will of man, but the hersey consisted not in the emphasis that he laid on free will, but rather in the fact that, in emphasizing free will, he denied the ruin of the race and the necessity of grace. This was not only new in Christianity; it was even anti-Christian. Jerome, as well as Augustine, saw this at the time, and speaks of Pelagianism as the "heresy of Pythagoras and Zeno;" \n\nAugustine completed, in his treatment of Pelagianism, the circle of that triad of doctrines which he himself looked upon as most endangered by this heresy, - original sin, the imperfection of human righteousness, the necessity of grace. In his mind, the last was the center of the whole controversy.
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I agree with Maimonides, who basically also sees eye to eye with classical (i.e. pre-evangelical fundamentalist) Christian theology: the same views were essentially held by St. Ambrose and St. Augustine in the 4th century.
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I must say you have a pretty weird avatar.\nAs if I were seeing ........\n\nAbout the question...summing up the whole Bible.\n\nHow about this:\n\nJesus came in the flesh.\nHe died and rose again in the third day.\nThe same Spirit that ressurected Him\nwill revive all those who believed in Him\nunder the grace of God\nthrough His Holy Spirit\nThe saints to reign with Him forever more.\nWhen the heavens has passed away like a garment\nto the end of the world.\nJesus is the same -\nYesterday, today and forever more.\nUntil a new heaven and a new earth...\nTHE CONSUMING FIRE!!!!Refines!\nAnd Satan crushed and thrown to the lake of fire everlasting-\nHis saints will rejoice, whose forefather is Abraham...\nAnd God is to dwell in the midst of them and be their portion for all eternity.\n\nTo the Most High God be the honor, power, dominion and glory forever and ever. Amen.
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here you go:\n\nhttp://www.faulkner.edu/admin/websites/cwarmack/paradisewebsite.ppt\n\nit's a power point that has what you need.\n\nAlso:\n\n\nParadiso\nAfter an initial ascension (Canto I), Beatrice guides Dante Pilgrim through the nine spheres of Heaven. These are concentric and spherical, similar to Aristotelian and Ptolemaic cosmology. The addition of a moral dimension means that a soul that has reached Paradise stops at the level applicable to it. The nine spheres are:\n\nFirst Sphere: The moon - those who abandoned their vows (Cantos II through V). \nSecond Sphere: Mercury - those who did good out of a desire for fame (Cantos V through VII). \nThird Sphere: Venus - those who did good out of love (Cantos VIII and XIX). \nFourth Sphere: The sun - souls of the wise (Cantos X through XIV). \nFifth Sphere: Mars - those who fought for Christianity (Cantos XIV through XVIII). \nSixth Sphere: Jupiter - those who personified justice (Cantos XVIII through XX). \nSeventh Sphere: Saturn - the contemplative (Cantos XXI and XXII). \nEighth Sphere: The fixed stars - the blessed (Cantos XXII through XXVII). Here, Dante is tested on faith by Saint Peter, hope by Saint James, and love by Saint John the Evangelist. \nNinth Sphere: The Primum Mobile ("Prime Mover") - angels (Cantos XXVII through XXIX). \n \nDante and Beatrice gaze upon the highest Heaven; from Gustave Doré's illustrations to the Divine Comedy Paradiso Canto 31Beatrice leaves Dante with Saint Bernard who prays to Mary on behalf of Dante and Dante is allowed to see both Jesus and Mary. From here, Dante ascends to a substance beyond physical existence, called the Empyrean Heaven (Cantos XXX through XXXIII). Here he comes face-to-face with God Himself, and is granted understanding of the Divine and of human nature.