The Many Faces of Christ: The Thousand-Year Story of the by Philip Jenkins

By Philip Jenkins

The traditional account of early Christianity tells us that the 1st centuries after Jesus' dying witnessed an efflorescence of Christian sects, each one with its personal gospel. we're taught that those substitute scriptures, which represented intoxicating, bold, and sometimes strange principles, have been suppressed within the fourth and 5th centuries, whilst the Church canonized the gospels we all know at the present time: Matthew, Mark, Luke, and John. the remainder have been misplaced, destroyed, or hidden.
In The Many Faces of Christ, the well known non secular historian Philip Jenkins completely refutes our most simple assumptions in regards to the misplaced Gospels. He finds that dozens of other gospels not just survived the canonization strategy yet in lots of situations remained influential texts in the respectable Church. complete new gospels endured to be written and authorized. For one thousand years, those unusual tales in regards to the lifestyles and demise of Jesus have been freely admitted onto church premises, licensed for liturgical examining, learn through traditional laypeople for guide and delight, and stated as authoritative via students and theologians.
The misplaced Gospels unfold in all places, crossing geographic and spiritual borders. the traditional Gospel of Nicodemus penetrated into Southern and critical Asia, whereas either Muslims and Jews wrote and propagated gospels in their personal. In Europe, in the meantime, it was once now not till the Reformation and Counter-Reformation that the misplaced Gospels have been successfully pushed from church buildings. yet nonetheless, many survived, and a few proceed to form Christian perform and trust in our personal day.
Offering a revelatory new standpoint at the formation of the biblical canon, the character of the early Church, and the evolution of Christianity, The Many Faces of Christ restores those misplaced Gospels to their important position in Christian heritage.

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La séparation et la neutralité concernent directement la gouvernance politique. En vertu du principe de séparation, l’État ne tire plus sa légitimité d’une Église ou d’une transcendance religieuse et il est libre de définir des normes collectives dans l’intérêt général, sans qu’aucune religion ou conviction particulières domine ou contrôle le pouvoir politique et les institutions publiques. La neutralité constitue une 2. 3. 4. 5. Haarscher, G. (1996), La laïcité, Paris, PUF, coll. Que sais-je ?

1 • Liberté, laïcité, diversité — La France multiculturelle 21 (encore que l’on trouve de 80 à 90 % de « musulmans » dans certaines écoles de ZEP). Mais, un des critères retenus pour définir les ZEP est le pourcentage d’enfants de parents étrangers (à côté de la catégorie sociale des familles et du taux de chômage), ce qui est une manière implicite de prendre en compte de tels critères. La première carte des ZEP, selon Alain Bourgarel26, a correspondu, en gros, à celle de l’immigration. D’ailleurs, dès 1975, année où s’est développé le regroupement familial de la population migrante, avaient été créés des CEFISEM, ou Centre de formation et d’information pour la scolarisation ­d’enfants de migrants, qui instauraient, de fait, une gestion ethnoculturelle de cette scolarisation.

Rudelle), Paris, Imprimerie Nationale, 1996, p. 456-463. 1 • Liberté, laïcité, diversité — La France multiculturelle 23 La loi de séparation des Églises et de l’État, en 1905, surtout avec son article 4, a également tourné le dos à cette laïcité-là et à ­l’optique de l’individualisme libéral (même non autoritaire34), après un débat très vif interne au camp laïque. La logique de cet article 4, ­significativement trouvé dans la législation anglo-saxonne35, n’a été alors que peu explicitée. Elle signifie pourtant que le collectif n’est pas un simple prolongement, mais une dimension de l’individu.

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