bluuebunny/crossref_metadata_2025_split huggingface dataset:
Original Sin
Authors: Cowan Steven B. 
Published: January 2012

Abstract

A clear teaching of the Christian scriptures is the universality of human sin. As the Apostle Paul wrote, “All have sinned and fall short of the glory of God” (Rom. 3:23) and “There is no one righteous, not even one” (Rom. 3:10). Every human being (except for Jesus Christ) is guilty of breaking God's moral law. The scriptures also teach, and the Christian tradition has taught, that the explanation for the universality of sin lies with the notion of
original sin
.
P
achelbel,
J
ohann (1653–1706)
Authors: Kurian George Thomas 
Published: January 2012

Abstract

German Baroque organist‐composer. A Protestant by birth and training, he nevertheless assimilated Roman Catholic traditions. As a church musician he served at the Lutheran churches at Erfurt (from 1678 to 1690) and in Nuremberg (from 1695 until death). The majority of his organ works were composed for the Lutheran liturgy. They include 70 choral preludes for Erfurt and 95 fugues for use in the
Magnificat
at Nuremberg. The choral preludes are of various types while the fugues are short movements that alternate with sung verses of the
Magnificat
. Pachelbel was responsible for establishing the technical and tonal qualities of the fugue. His nonliturgical organ music consists of toccatas, preludes, fantasias, and chorale variations for use in church settings.
G
regory
P
alamas,
S
aint (1296–1359)
Authors: Foltz Bruce V. 
Published: January 2012

Abstract
St. Gregory Palamas can be understood as having a standing in the Greek East parallel to that of St. Thomas Aquinas in the Latin West. But this is not because his thought is so comprehensive, although it assuredly is, and certainly not due to similarity in their ideas, for the two stand in sharp opposition concerning central concepts, but because like St. Thomas a century earlier, he formulated a version of his own respective tradition so definitive that, at least with regard to essentials, it can nevertheless be called a “summa.” As it is put plainly by Metropolitan Hierotheos Vlachos, one of the most distinguished contemporary Greek theologians, “The theology of St. Gregory Palamas is the theology of the Orthodox Church.” But this is not meant to suggest the kind of official status accorded to St. Thomas in the Roman Church as “common doctor,” but rather to affirm that St. Gregory “was not introducing a new system of teaching and knowledge of God, but he lived and then expressed what he met in the Church and on the Holy Mountain, having been trained in the life in Christ” (1997: 357). St. Gregory was born into a noble Byzantine family in Constantinople. In 1316, after the death of his father, a pious Byzantine senator with strong connections to the Imperial Court, he entered the monastic life, along with most of his family. With two of his brothers, he traveled on foot to the Monastery of Vatopedi on Mt. Athos, where he stayed for three years before moving on to the Great Lavra, at the easternmost tip of the Athonite Penninsula, for another three years. Along with many other monks, he left the Holy Mountain in 1325 due to frequent Turkish raids. Still living a contemplative life, he was ordained a priest in Thessalonica in 1326, and returned to Mt. Athos in 1331 where he lived as a hermit at St. Sabbas, high above the Great Lavra, descending the steep path only for liturgical feasts at the Lavra. Beginning in 1335, St. Gregory became increasingly involved in the Hesychast Controversy, the demands of which required him to once again leave Mt. Athos, this time for good. He became the champion of the triumphant Hesychast tradition, affirmed by three Councils in Constantinople in 1341, 1345, and 1351. In 1347, he was consecrated Metropolitan Bishop of Thessalonica, where his sermons placed a special emphasis on care for the poor and needy. In 1354, while traveling by sea, he was taken prisoner by the Turks for a year, and he spent much of this time in earnest theological dialog with his Islamic captors. He was glorified as a saint in 1368, soon after his death in 1359.
P
alestrina,
G
iovanni
P
ierluigi
D
a (1525–1594)
Authors: Kurian George Thomas 
Published: January 2012

Abstract
Acknowledged as the greatest Catholic church musician of all time, Palestrina dominated the world of liturgical music in the time of the Counter‐Reformation. Officially upheld as the model for all Catholic composers, his works make up the gold standard which his contemporaries and others have tried to follow.
P
almer,
P
hoebe (1807–1874)
Authors: Mills D. E. “Gene” 
Published: January 2012

Abstract
Phoebe Worrall Palmer was born in New York on December 18, 1807. She died in New York on November 2, 1874. She was one of the most popular Methodist speakers of the 19th century. She was the daughter of one of John Wesley's converts and spent her life in proclaiming the message of holiness lifted up by John and Charles Wesley and the early Methodists. She spoke in revivals and camp meetings across the United States, Canada, and Great Britain. Her writings and teachings became influential in both Methodist and Holiness–Pentecostal circles, becoming a primary influence in the development of the Church of the Nazarene, the Free Methodist Church, the Salvation Army, and the Wesleyan churches, as well as a large influence on the smaller holiness churches and the newer traditional Pentecostals such as the Church of God (Cleveland, TN) and the International Pentecostal Holiness Church.
Pannenberg,Wolfhart (b. 1928)
Authors: Schmidt Alvin J. 
Published: January 2012

AbstractThe well‐known Christian theologian, Wolfhart Pannenberg, was born in 1928 in Stettin, Germany, which has been part of Poland since World War II. Although he was baptized as an infant in a Lutheran church, he was, until the age of 16, a nominal Lutheran. This changed when he unexpectedly became interested in Christian theology. According to him, he became interested in theology on January 6, 1945, when he was “flooded by light and absorbed in a sea of light,” while walking home from his piano lesson. From that day on, he embarked on a theological journey that has attracted the attention of theologians, both conservative and liberal, worldwide.
Papacy, the
Authors: Schirrmacher Thomas 
Published: January 2012

Abstract

“Pope” (from Greek
pappas
, Lat.
papa
, father) is the most common term in everyday language for the head of the Catholic Church. This is currently Benedict XVI, according to the Catholic Church the 270th pope in apostolic succession since the apostle Peter. The term was used originally for abbots and bishops, and from the 5th century onwards for patriarchs only, and gradually became the most common term for the bishop of Rome, even though still today some Eastern Orthodox patriarchs bear the same title. The Bishop of Rome is the leader of the worldwide Catholic Church, which is the oldest institution in the world as well as the largest, with approximately 1 billion members, the majority belonging to the Latin Rite (or Latin Church), the minority to those Eastern Rites Churches which are in full communion with the Roman Pontiff.
P
armigianino,
F
rancesco (1503–1540)
Authors: Kurian George Thomas 
Published: January 2012

Abstract

Real name: Francesco Mazzola. Italian painter, native of Parma. A precocious talent, he began painting at the age of 16 when he painted
Baptism
, which reveals his study of Correggio. At the age of 19 he painted frescoes in the three chapels of San Giovanni Evangelista in Parma. Thereafter most of his paintings were on the theme of Madonna and Child, with studied elegance, long limbs, finely drawn features, and impressive coiffures. The best examples of his work are
Madonna and Child with St. Margaret and Other Saints
(1529),
Madonna and Child with Mary Magdalene and St. Zaccaria
(1535), and the unfinished
Madonna and Child with Angels and St Jerome
, also known as
Madonna of the Long Neck
(1535). His sophisticated ability to paint features, gestures, and poses are evident in
Mystic Marriage of St. Catherine
(1525) and
Vision of St. Jerome
(1527). He was working on the latter picture during the Sack of Rome, when the marauders were so overawed by the beauty of the painting that they allowed him to escape to Bologna. During his stay at Bologna he produced a series of large religious works, notably the
Conversion of St. Paul
and the celebrated
Madonna of the Rose
, both of which share his signature trait of exaggerated refinement. He returned to Parma and resumed work on the Church of the Steccata. But his neurotic temperament brought him into conflict with the church authorities, who dismissed him. The landscape backgrounds to his religious works have a mysterious and visionary quality.
P
ascal,
B
laise (1623–1662)
Authors: Beiting Christopher J. 
Published: January 2012

Abstract
A mathematician, physicist, and Christian apologist, famous for his scientific work as well as philosophical and religious ideas, such as “Pascal's Wager,” Blaise Pascal was born in Clermont‐Ferrand, France. His mother died when he was young, whereupon his father, a tax lawyer and prominent mathematician, moved to Paris to raise Pascal and his two sisters. Despite lifelong ill health, Pascal was a scientific prodigy, composing an original treatise on conic sections around the age of 17. A few years later he constructed a machine to help his father in his tax computations; the device is regarded as the first digital calculator and an important step in the development of computers (the modern computer language Pascal commemorates him and his achievements). Other scientific achievements included work on barometrics and hydrodynamics that led to the discovery of several physical laws, the invention of the syringe and hydraulic press, and also mathematical work on probability and the rudiments of calculus.
Pastoral Care and Counseling
Authors: Shields Candace C. 
Published: January 2012

Abstract
Pastoral care and counseling implies people caring for others in a manner which mirrors the way Jesus cared for people and taught his disciples to do the same. It is not just about caring for people who are in crisis and despair, but also about empowering people to be able to live life to its fullest, all the while leaning on the hope that can be given through the resurrection story. Pastoral care and counseling involves the members of the church congregation caring for people within the congregation and the surrounding community. Caring for the surrounding community gives the church and the congregation the opportunity to make known the salvific story, which is the basis for pastoral care and counseling. In the early years of pastoral care and counseling it was thought that pastoral care was only carried out by ordained clergy. Furthermore, for some time pastoral care and counseling were only carried out by ordained clergy. However, in the postmodern world pastoral care and counseling are being rendered by clergy and laity working side by side, meeting the needs of those within the congregation who are hurting, discouraged, and in need of healing. The ordained clergy are training those lay members who feel the call to assist others within the congregation and community in need of care and counseling. Pastoral care and counseling are promoted by professionals and individuals who make it their business to intentionally care for others.
Patristics
Authors: Harmon Steven R. 
Published: January 2012

AbstractPatristics (from the Latin genitive nounpatris, “of” or “pertaining to a father”) is the discipline of Christian theological studies that is concerned with the history, literature, and theology of postapostolic Christianity in late antiquity. In its broadest periodization, its concern is with Christianity betweenad100 and 800, but the span of the patristic period is sometimes shortened toad100–500 or 600 for Latin Christianity. Augustine of Hippo (354–430) offered such a definitive synthesis of the preceding Latin theological tradition that it ushered in a period of development and consolidation of the Augustinian tradition that set the stage for medieval Christianity in the west, and Gregory the Great (c.540–604) fulfilled a similar function for various aspects of the institutional life of the church. From the perspective of the Eastern Church, this formative period extends through the Seventh Ecumenical Council (Nicaea II, 787) and through the career of John of Damascus (c.650–c.749), who played a role comparable to Augustine in the west by virtue of his definitive synthesis of the preceding Greek theological tradition that set the stage for Byzantine Christianity in the east.
Peace
Authors: Beals Michael 
Published: January 2012

Abstract
The idea (and ideal) of peace in the Christian context stretches across a range of meanings and applications: from the evidence of mature Christian character (Gal. 5:22) to the goal of international efforts to abolish war. Christians are directed to pass the peace, charged to pursue peace, and exhorted to live in peace. By exploring the rich and diverse spectrum of usages, a multidimensional perspective of this important concept comes into view.
Penance
Authors: Laing Jacqueline 
Published: January 2012

Abstract

Penance generally refers to repentance or contrition for sin. It refers, more particularly in the Orthodox and Roman Catholic traditions, to a sacrament, or an outward sign of an inward grace. In these traditions, the authority for regarding penance a sacrament is scriptural: “As the Father hath sent me, I also send you. When He had said this, He breathed on them; and He said to them: Receive ye the Holy Ghost.
Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained
” (John 20:21–23). In both traditions this is ordinarily interpreted as Christ's grant of power to the apostles in keeping with his own acts of explicitly forgiving sin (Matthew 9:2–8; Luke 5:20, 7:47; Revelation 1:5). St. Augustine affirms that the church has the power to “forgive all sins” and urges the faithful to reject those who would deny it. St. Ambrose rejects the Novatianists, who believe the power to forgive sin lies with Christ alone, with the observation that “the Church obeys Him in both respects, by binding sin and by loosing it; for the Lord willed that for both the power should be equal” (
De Poenitentiae
, I, ii,6).
Pentecostal‐Charismatic Movements in the South
Authors: Gerloff Roswith 
Published: January 2012

Abstract
In the 20th century, the center of gravity of Christianity shifted from north to south. Van Dusen of Union Theological Seminary in New York prophesied after a visit to the Caribbean in 1955 a “new reformation” and a “third mighty arm in Christendom” after the eastern Orthodox and western Catholic and Protestant missions (the latter essentially springing from the same roots). In the 21st century, the rapid growth of Christianity in Africa, Asia, and Latin America is largely owing to the “Churches of the Spirit” (Barrett et al. 2001). From 1990, anthropological and sociological (to a lesser degree theological) research has paid close attention to the phenomenon, but there is still a lack of studies for individual countries in Asia and Africa, and many western churches continue to interpret the development as schismatic, meaning an aberration from the norms of traditional Christianity. This is critical for the evaluation of movements that largely attract people from local and culturally very diverse contexts, but perceive themselves as part of a global “Pentecostal revolution” and are the driving force in Christian mission today.
Pentecostalism
Authors: Studebaker Steven M. 
Published: January 2012

Abstract
In the span of a century, Pentecostalism grew from scattered bands of revival seekers to a global movement of over 500 million that comprises nearly one‐third of Christians worldwide. Pentecostals have established over 700 denominations and have members in every traditional Christian church and tradition. During this time the face of Pentecostalism has changed from white to Asian, Latino, and African and it has decentralized from North America to Asia, Latin America, and Africa. The present essay describes the central developmental periods of Pentecostalism, the scholarly interpretations of its origins, and the history of its scholarship.
P
epping,
E
rnst (1901–1981)
Authors: Kurian George Thomas 
Published: January 2012

Abstract

German composer who led the movement to revive church music. He wrote a large number of organ pieces and Lutheran liturgical settings that combine polyphony with diatonic harmony. His first work was the
Choralsuite
, a collection of seven unaccompanied chorale motets. In 1931 he published another cycle of six motets (
Deutsche Choralmesse
), whose favorable reception led to a position in the Spandau Church Music School in Berlin. Over the next decade he composed more than 250 settings in two to six voices for his
Spandau Chord Book
(1934–1941), the largest collection of chorales since 1637. His chorale settings require just three voices. Arranged according to their liturgical function, they are in the same keys as in the hymnal so as to encourage congregational singing. Another collection of chorale settings appeared in 1959 as
Neues Choralbuch
, based on hymns of the evangelical church arranged according to the church year.
P
ersian (
I
ranian)
C
hristianity
Authors: Huntzinger Allyn 
Published: January 2012

Abstract
It might be said that Christianity in Persia began 50 days after the death of Jesus Christ at the celebration of Pentecost in Jerusalem. In Acts 2:5 it says that God‐fearing Jews had come to Jerusalem from every nation. On the day of Pentecost the Holy Spirit came down upon the disciples who were in the upper room such as Peter, James, and John. Acts 2:6–9 notes some of the known 15 languages the disciples of Jesus spoke: “Then how is it that each of us hears them in his own native language? Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia …”
P
erugino,
P
ietro (1448–1523)
Authors: Kurian George Thomas 
Published: January 2012

Abstract

Italian painter, born in Perugino. In 1479 he was in Rome and was one of the artists commissioned to complete the fresco cycle on the walls of the Sistine Chapel. He painted three frescoes on the altar wall — the
Finding of Moses
,
the Nativity of Christ
, and the
Assumption
— and the centerpiece where Christ is flanked by St. Peter and St. Paul between windows above the gallery. These were all destroyed in 1535 to make room for Michelangelo's
Last Supper
. Perugino also painted the
Baptism of Christ
,
Moses in Egypt
, and the
Charge to Peter
. His paintings were distinguished by their simplicity and clarity. Thereafter Perugino enjoyed great reputation, undertaking great commissions such as the decoration of the Collegio del Cambio in Perugia and the altarpiece of the Certosa at Pavia. But his works tended to become repetitive. Only occasionally did he rise above his sentimentality, as in his
Pieta
, where the dead Christ is stretched across the Virgin's knees, his head and shoulders supported by an angel and his feet by Mary Magdalene, and in the
Crucifixion with the Virgin and the Saints
, which has a meditative quality. In 1508 he returned to Rome to paint a ceiling for Pope Julius II in the Stanza dell'Incendio in the Vatican. Although Michelangelo described Perugino as a clodhopper, he was greatly admired by the Pre‐Raphaelites.
P
eter the Venerable (
c
.1092–1156)
Authors: Schmidt Alvin J. 
Published: January 2012

Abstract
Born in about 1092, Peter's parents dedicated him at birth, giving him to the monastery in Cluny (modern France), near Lyons. At this monastery he soon gained an honorable reputation, and at the young age of 20 he became a professor and a prior at the monastery of Vezelay.
P
hilosophy,
C
hristian
Authors: Martin Edward N. 
Published: January 2012

Abstract

Philosophy
uses logic and reason to critically evaluate life's most pressing issues.
Christian philosophy
(now “CP”) applies logic (providing models of what is
possible
) to Christian faith and theology (providing theories of what is
actual
concerning God and his actions). The most common model in CP is Augustine's
faith seeking understanding
: philosophy's craft elucidates revealed truths about God, incarnation, miracles, belief in God, and allied topics. Nevertheless, a long debate exists about CP: from Kant's
denying knowledge to make room for faith
to the Émile Bréhier–Étienne Gilson debate among Catholics in the 1920s–early 1930s (cf. Dulles 2000; McInerny 1993: 259ff.), from the claims of positivism to postmodernism, from secular scientists viewing science and religion as “nonoverlapping magisteria” to naturalistic analytic philosophers claiming that Christian philosophers offer only an antiquated metaphysical picture of the world (realism of some stripe) which Kant already destroyed. Yet CP is
possible because it's actual.
Many Christian philosophers testify that faith
significantly improves
their philosophical enterprise.
P
hiloxenus of
M
abbug (
c
.450–522)
Authors: Amar Joseph P. 
Published: January 2012

Abstract
Philoxenus was the most important Syriac Orthodox writer of his time. Born sometime in the middle of the 5th century in the Persian province of Beth Garmai, Philoxenus, who is known in Syriac as Aksenaya, the Syriac rendering of the Greek ascetical title Xenos, “stranger,” studied at the theological school of Edessa. Although the pro‐Nestorian Ibas was bishop of the city during this period, Philoxenus became a vigorous opponent of Nestorius. Appointed bishop of Hieropolis (Syriac, Mabbug) in 485, he wrote polemical works against the Council of Chalcedon (451) in defense of Miaphysite Christology. Although he gained temporary victories from Constantinople for the Miaphysite cause, these were reversed under the Emperor Justin I, who banished him along with many of his co‐religionists to Thrace, where Philoxenus died c.522.
Phoebe
Authors: Schmidt Alvin J. 
Published: January 2012

Abstract

In Romans 16:1–2, the apostle Paul highly commends Phoebe who was a
diakonos
(deacon in Greek) in the church at Cenchreae, not a “deaconess” or “servant” as found in many English translations of the Bible. The feminine form of
diakonos
in Greek is
diakonissa
. But this word did not exist in any literature until almost 300 years after St. Paul wrote his epistle to the Christians in Rome.
Diakonissa
first appears in
ad
325 in Canon 19 of Nicaea, and later (in about 375) it appears in
The Apostolic Constitutions
.
Pietism
Authors: Maschke Timothy 
Published: January 2012

AbstractPietism began as a German Lutheran reform movement originating with Philipp Spener's (1635–1705)Pia Desideria(Pious Desires), which emphasized heartfelt religious devotion, ethical purity, charitable activity, and pastoral theology rather than sacramental ritual or dogmatic precision. The term now refers to various religious expressions that emphasize inward devotion and moral purity.
Pilgrim's Progress
Authors: Turner Michael K. 
Published: January 2012

Abstract

Pilgrim's Progress: From This World to That Which is to Come
is an allegorical story written by the nonconformist preacher, John Bunyan. It was published in two parts, in 1678 and 1684.
Pilgrim's Progress
remains one of the most highly regarded pieces of English literature and has never been out of print.