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Africa As Protection Christianity: Especially in the 19th century, legal measures brought toleration into regions of European influence in Asia and Africa as protection Christianity as protection for Christianity or to lessen frictions and ease the movement toward order, trade, and progress on Western models. Some nationals of these areas, like Kemal Atatiirk (Mustafa Kemal), proceeded more radically than European rulers into secular modernization. Since then, new and viable solidarity is frequently sought through nationalistic reassertion of the predominant cultural tradition. Buddhism thus becomes a Burmese political ideology as well as a religion, and any religious commitment other than Buddhist is opposed as unpatriotic.
With Christianity, these ideas took on a further spiritual emphasis and it became a commonplace from the time of the Gospels onward to speak of the rebirth of a soul in Christ. The Middle Ages thus inherited from antiquity a secular tradition centering on the possibility of a recurrence of a golden age, and from Christianity a sacred tradition with its theme of incarnation and regeneration of the individual and eventually of society as a whole. Elements from both these traditions w:ere combined in the earliest thinking about the Renaissance.
CITY OF GOD, a great religious, philosophic, and literary classic of the 5th century, written by Augustine of Hippo. Begun in 412 and finished in 426, it was occasioned by the fall of Rome in 410, which the pagans interpreted as sign of the gods' anger at Constantine's recognition of Christianity. In 412 the philosopher Volusanius declared to Marcellinus, a Christian Roman official in North Africa as protection Christianity, that good Christians could not be good citizens; Marcellinus asked Augustine to respond to the charge. |
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