Section: 2A4 - Other Religious Acts.
Number of quotes: 207
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 117
Section: 2A4
The School of Gaza demonstrates how Christians garnered from paganism more than insipid literary ornaments: Victories brandishing the palm frond; plump-cheeked Cupids holding garlands aloft; Seasons tendering the fruits and flowers of the year. What we see surviving are the entertainments that reflect the image of a society,
Quote ID: 54
Time Periods: 23
A Historical Record of Speaking in Tongues (Glossolalia)
https://19acts.tumblr.com/post/125954670797/historical-record-speaking-tongues-harry-peyton-doctrine
Book ID: 425 Page: 18
Section: 2A4
Because Catholic Bishops believed in and taught Ignatius’ Nicolaitan Monarchial Bishop doctrine and the priesthood of only certain believers, they did everything they could to stop any movement of the Spirit of God in their services. They did not want anyone standing up and saying: “Thus saith the Lord,” and thereby defy their absolute authority over the church, as Montanus and his followers had done. After all, when Ignatius or any other Catholic Bishop claimed that their authority over the Church is the same as God’s authority over the Church, they certainly did not want God or anyone God was using to contradict anything they said or taught.Therefore, these Catholic Bishop were afraid of the Gifts of the Spirit. So, what did they do to stop it? The first thing they did was to forbid it by claiming it was of the devil! The second thing they did was to take away the liberty and joy of spontaneous emotional worship, and replace it with the ritual and ceremony of the Mass! They obviously realized that the Gifts of the Spirit usually moved on the people, when they were pouring out their hearts to the Lord Jesus Christ in love in verbal worship!
Quote ID: 8658
Time Periods: 2
Advent II and AD Orientem
Jason Braaten
Book ID: 460 Page: 2
Section: 2A4
To adore facing east is fitting, first, because the movement of the heavens which manifest the divine majesty is from the east. Secondly, paradise was situated in the east according to the Septuagint version of Genesis, and we seek to return to paradise. Thirdly, because Christ, who is the light of the world is called the Orient, who mounteth above the heaven of heaven to the east, and is expected to come from the east according to Matthew, as lightning comes of the east, and shines even to the west, so also will the coming of the Son of Man be.St. Thomas Aquinas, S. Th. II-II, 1. 84, a. 3 ad 3.
Quote ID: 9002
Time Periods: 7
Altar and the Direction of Liturgical Prayer, The
Joseph Cardinal Ratzinger
Book ID: 461 Page: 1
Section: 2A4
Despite all the variations in practice that have taken place far into the second millennium, one thing has remained clear for the whole of Christendom: praying toward the East is a tradition that goes back to the beginning. Moreover, it is a fundamental expression of the Christian synthesis of cosmos and history, of being rooted in the once-for-all events of salvation history while going out to meet the Lord who is to come again.
Quote ID: 9003
Time Periods: 7
Altar and the Direction of Liturgical Prayer, The
Joseph Cardinal Ratzinger
Book ID: 461 Page: 1/2
Section: 2A4
This idea of universality of….And …is it appropriate, now as in the past, that we should express in Christian prayer our turning to the God who has revealed himself to us. Just as God assumed a body and entered the time and space of this world, so it is appropriate to prayer – at least to communal liturgical prayer – that our speaking to God should be “incarnational,” that it should be Christological, turned through the incarnate Word to the Triune God. The cosmic symbol of the rising sun expresses the universality of God above all particular places and yet maintains the concreteness of divine revelation. Our praying is thus inserted into the procession of the nations to God.
Quote ID: 9004
Time Periods: 7
Altar and the Direction of Liturgical Prayer, The
Joseph Cardinal Ratzinger
Book ID: 461 Page: 4
Section: 2A4
On the other hand, a common turning to the East during the Eucharistic Prayer remains essential. This is not a case of something accidental, but of what is essential.
Quote ID: 9005
Time Periods: 7
Ananias of Shirak upon Christmas
Ananias
Book ID: 537 Page: 4/5
Section: 2A4,2E3
But in regard to the apostolic canon, the Greeks argue thus: that the Apostles had no leisure to narrowly seek out feast days, for their occupation was in preaching, and in separating and holding [men] aloof from heathen festivals. Will any one really be content to hear such a thing said of the Apostles as that they were certainly so careless as this about the appointing of festivals? Why, in that case, did they teach us to worship turning towards the east? Why, also, to meet together and feast Sunday, to honour it and be idle on it? Or to fast on the fourth day of the week and on Fridays? For all these are lesser points than the festivals of the birth and baptism.Source: "Ananias of Shirak, On Christmas," The Expositor, 5th series vol. 4 (1896), pp. 323–337.
Quote ID: 9177
Time Periods: 7
Ananias of Shirak upon Christmas
Ananias
Book ID: 537 Page: 7
Section: 2A4
Now I ask you to give me your best attention while we investigate the following passage. First the text, and then the Gospel. For the text runs as follows: "My festivals consecrated shall be called holy by you. Three times in the year shall ye keep festival. Every male of you shall be before me, and ye shall offer sacrifices to the Lord."{14}
Quote ID: 9178
Time Periods: 7
Ancient Rome by Robert Payne
Robert Payne
Book ID: 16 Page: 61
Section: 2A4
The triumph of Christianity in Rome was to have prodigious consequences - not the least of these was that Christianity itself was colored by Roman religious practices. The robes of Christian priests, the shape of Christian churches, the order of services, the offerings at the altars, the title of the supreme pontiff, and the very language of Christian ceremonial were derived from the Romans. For a thousand years a hard, stubborn, earthy people had built a pragmatic edifice of belief, and though it was to be superseded by a far loftier one, many of its foundation stones survived.
Quote ID: 276
Time Periods: 4
Apostolic Tradition of Hippolytus, The
Hippolytus, translated by Burton Scott Easton
Book ID: 437 Page: 52
Section: 2A4
28. As soon as first-fruits appear, all shall hasten to offer them to the bishop. And he shall offer them, shall give thanks and shall name him who offered them,Saying:
….
Only certain fruits may be blessed, namely grapes, the fig, the pomegranate, the olive, the pear, the apple, the mulberry, the peach, the cherry, the almond, the plum. Not the pumpkin, nor the melon, nor the cucumber, nor the onion nor garlic nor anything else having an odour.
But sometimes flowers too are offered; here the rose and the lily may be offered, but no other.
PJ: Part III.28.
Quote ID: 8792
Time Periods: 2
Apostolic Tradition of Hippolytus, The
Hippolytus, translated by Burton Scott Easton
Book ID: 437 Page: 55/56
Section: 2A4
By signing thyself with thy moist breath, and so spreading spittle{1} on thy body with thy hand, thou art sanctified to thy feet....
Quote ID: 8793
Time Periods: 2
Apostolic Tradition of Hippolytus, The
Hippolytus, translated by Burton Scott Easton
Book ID: 437 Page: 56
Section: 2A4
…many heresies have increased because their leaders would not learn the purpose of the apostles but acted according to their own wills, following their lusts and not what was right.
Quote ID: 8795
Time Periods: 2
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 6/7
Section: 2A4
1. And when he has been made bishop, let everyone offer him there kiss of peace, saluting him, for he has been made worthy.2. To him then let the deacons bring the oblation and he with all the presbyters laying his hand on the oblation shall say giving thanks:
3. The Lord be with you. And the people shall say: And with thy spirit. [And the bishop shall say:] Lift up your hearts. [And the people shall say:] We have them with the Lord. [And the bishop shall say:] Let us give thanks unto the Lord. [And the people shall say:]
[It is] meet and right. And forthwith he shall continue thus….
*PJ footnote reference: Hippolytus, Apostolic Tradition, I.iv.2.*
Quote ID: 9747
Time Periods: 23
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 29
Section: 2A4
II.xviii.1. Each time the teacher finishes his instruction let the catechumens pray by themselves apart from the faithful.2. And let the women stand in the assembly by themselves [apart from the men], both the baptized women and the women catechumens.
3. But after the prayer is finished the catechumens shall not give the kiss of peace, for their kiss is not yet pure.
4. But the baptized shall embrace one another, men with men and women with women. But let not men embrace women.
5. Moreover let all the women have their heads veiled with a scarf but not with a veil [lit. thing] of linen only, for that is not a
Quote ID: 6925
Time Periods: 2
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 45
Section: 2A4
III,xxv.2. The bishop cannot fast except when all the people also [fast].
Quote ID: 6934
Time Periods: 2
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 61
Section: 2A4
xxxv.1. And let every faithful man and woman when they rise from sleep at dawn before they undertake any work wash their hands and pray to God, and so let them go to their work.
Quote ID: 6937
Time Periods: 23
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 62
Section: 2A4,2E4
III.xxxvi.1. And if there is a day on which there is no instruction let each one at home take a holy book and read in it sufficiently what seems profitable.2. And if indeed thou art at home pray at the third hour and praise God; but if thou art elsewhere and that time comes, pray in thy heart to God.
3. For in this hour Christ was seen nailed upon the tree (lit. wood). And therefore in the Old
Quote ID: 6938
Time Periods: 2
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 64
Section: 2A4,2E4
III.xxxvi.5. And at the ninth hour also let prayer be protracted and praise [be sung]..... . . .
7. Pray also before thy body rests upon thy bed.
8. And at midnight rise and wash thy hands with water and pray. And [if thou hast a wife], pray ye both together.
Quote ID: 6939
Time Periods: 2
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 66
Section: 2A4
III.xxxvi.11. But when thou breathest into thine hand and signest thyself with the spittle which thou wilt bring forth from thy mouth thou art purified all over unto thy feet. For this is the gift of the Holy Spirit and the drop of water are of baptism coming up from a fountain, which is the heart of the believer purifying him who has believed.
Quote ID: 6940
Time Periods: 2
Augustine, NPNF1 Vol. 1, The Confessions and Letters of St. Augustine
Edited by Philip Schaff
Book ID: 652 Page: 306
Section: 2A4
“It is therefore for the worse that the soul is changed when it moves in the direction of external things, and throws aside that which pertains to the inner life.”PJ book footnote reference: Augustine, Letter LV.v.9.
Quote ID: 9417
Time Periods: 4
Augustine, NPNF1 Vol. 1, The Confessions and Letters of St. Augustine
Edited by Philip Schaff
Book ID: 652 Page: 307
Section: 2A4
We do not now observe years, and months, and seasons, lest the words of the apostle apply to us, “I am afraid of you, lest I have bestowed upon you labour in vain.”PJ book footnote reference: Augustine, Letter LIV.vii.13.
Quote ID: 9418
Time Periods: 45
Augustine, NPNF1 Vol. 1, The Confessions and Letters of St. Augustine
Edited by Philip Schaff
Book ID: 652 Page: 308
Section: 2A4
None of us gives any consideration to the circumstance that, at the time at which we observe Easter…PJ book footnote reference: Augustine, Letter LIV.viii.14.
Quote ID: 9419
Time Periods: 45
Augustine, NPNF1 Vol. 1, The Confessions and Letters of St. Augustine
Edited by Philip Schaff
Book ID: 652 Page: 308
Section: 2A4
Let us now direct our minds to observe the reason why, in the celebration of Easter, care is taken to appoint the day so that Saturday precedes it: for this is peculiar to the Christian religion.PJ book footnote reference: Augustine, Letter LIV.ix.16.
Quote ID: 9420
Time Periods: 45
Augustine, NPNF1 Vol. 1, The Confessions and Letters of St. Augustine
Edited by Philip Schaff
Book ID: 652 Page: 308
Section: 2A4
Accordingly the eighth day, which is the first day of the week, represents to us that original life, not taken away, but made eternal.PJ book footnote reference: Augustine, Letter LIV.ix.18.
Quote ID: 9421
Time Periods: 45
Augustine, NPNF1 Vol. 1, The Confessions and Letters of St. Augustine
Edited by Philip Schaff
Book ID: 652 Page: 309
Section: 2A4
“The presentation of truth by emblems has a great power: for, thus presented, things move and kindle our affection much more than if they were set forth in bald statements, not clothed with sacramental symbols. Why this should be, it is hard to say; but it is the fact that anything which we are taught by allegory or emblem affects and pleases us more, and is more highly esteemed by us, than it would be if most clearly stated in plain terms.”PJ book footnote reference: Augustine, Letter LIV.xi.21.
Quote ID: 9422
Time Periods: 4
Augustine, NPNF1 Vol. 1, The Confessions and Letters of St. Augustine
Edited by Philip Schaff
Book ID: 652 Page: 315
Section: 2A4
So many false notions everywhere prevail, that more severe rebuke would be administered to a man who should touch the ground with his feet bare during the octaves (before his baptism), than to one who drowned his intellect in drunkenness.PJ book footnote reference: Augustine, Letter LV.xix.35.
Quote ID: 9423
Time Periods: 45
Augustine, NPNF1 Vol. 7, St. Augustine: Homilies on the Gospel of John; Homilies on the First Epistle of John; Sililoquies
Edited by Philip Schaff
Book ID: 657 Page: 37
Section: 2A1,2A4
/45“If the minister is righteous, I reckon him with Paul. . . . For what does Paul say? ‘I have planted, Apollos watered; but God gave the increase. Neither is he that planteth anything, nor he that watereth; but God who giveth the increase.’ But he who is a proud minister is reckoned with the devil; but the gift of Christ is not contaminated, which flows through him pure, which passes through him liquid, and comes to the fertile earth. Suppose that he is stony, that he cannot from water rear fruit; even through the stony channel the water passes, the water passes to the garden beds; in the stony channel it causes nothing to grow, but nevertheless it brings much fruit to the gardens. For the spiritual virtue of the sacrament is like the light: both by those who are to be enlightened is it received pure, and if it passes through the impure it is not stained.”
PJ book footnote reference: Augustine, On the Gospel According to St. John, Tractate V.15
Quote ID: 9444
Time Periods: ?
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 306
Section: 2A4
On the other hand, some traditions were universal and came from the apostles. One should not kneel on Sunday or on Pentecost, for the resurrection was being celebrated;{45} kneeling was a specific sign of penitence.{46}[Footnote 45] Irenaeus, Frag. 7, pp. 478-46 Harvey.
[Footnote 46] Tertullian, De orat.23; Origen, De orat. 31, 2-3.
Quote ID: 663
Time Periods: 2
Ausonius, LCL 115: Ausonius I, Books 1-17
Several
Book ID: 133 Page: 35
Section: 3C,3D,2A4
Book III Personal PoemsParagraph II Easter Verses Composed for the Emperor Line 1
Now return the holy rites of Christ, who brought us our salvation, and godly zealots keep their solemn fasts.
Pastor John’s note: No “J” word
Quote ID: 2932
Time Periods: 4
Baptismal Instruction. Ancient Christian Writers. The Works of the Fathers in Translation, no. 31.
John Chrysostom. Translated by Paul W. Harkins.
Book ID: 568 Page: 23/24
Section: 2A4
THE FIRST INSTRUCTION. 3“Come, then, let me talk to you as I would speak to a bride about to be led into the holy nuptial chamber….if you wish, let us first strip from her garb and see the condition in which she is.”
Quote ID: 9261
Time Periods: 4
Baptismal Instruction. Ancient Christian Writers. The Works of the Fathers in Translation, no. 31.
John Chrysostom. Translated by Paul W. Harkins.
Book ID: 568 Page: 52
Section: 2A4
THE SECOND INSTRUCTION. 24“Next after this, in the full darkness of the night, he strips off your robe and, as if he were going to lead you into heaven itself by the ritual, he causes your whole body to be anointed with that olive oil of the spirit, so that all your limbs may be fortified and unconquered by the darts which the adversary aims at you.”
Quote ID: 9262
Time Periods: 4
Baptismal Instruction. Ancient Christian Writers. The Works of the Fathers in Translation, no. 31.
John Chrysostom. Translated by Paul W. Harkins.
Book ID: 568 Page: 52
Section: 2A4
THE SECOND INSTRUCTION. 25“The priest makes you go down into the sacred waters, burying the old man and at the same time raising up the new, who is renewed in the image of his Creator. It is at this moment that, through the words and the hand of the priest, the Holy Spirit descends upon you.”
Quote ID: 9263
Time Periods: 4
Baptismal Instruction. Ancient Christian Writers. The Works of the Fathers in Translation, no. 31.
John Chrysostom. Translated by Paul W. Harkins.
Book ID: 568 Page: 52
Section: 2A4
THE SECOND INSTRUCTION. 26“When the priest says: ‘[You are] baptized in the name of the Father, and of the Son, and of the Holy Spirit,’ he puts your head down into the water three times and three times he lifts it up again, preparing you by this mystic rite to receive the descent of the Spirit.”
Quote ID: 9264
Time Periods: 4
Basilica
R.A. Scotti
Book ID: 39 Page: 19/20
Section: 2A4
He resolved the Great Schism that had been threatening the unity of the Church since 1377 (at one point, three popes, each backed by a rival political faction, claimed to be the legitimate heir to Peter and excommunicated the other two), and he proclaimed 1450 a Jubilee or Holy Year.Pastor John’s note: Pope Nicholas
In spite of the desolation, pilgrims descended on Rome from all over Europe. Many journeyed for months. They came over land and sea, on foot, on horseback, by oxcart and river barge. They braved the Channel crossing, trudged over the Alps, and sailed down the Tiber to visit the seven basilicas of Rome and to earn a pardon from their sins.
Quote ID: 826
Time Periods: 7
Basilica
R.A. Scotti
Book ID: 39 Page: 145
Section: 2A4
An indulgence doesn’t buy forgiveness. It only lessens the penance imposed.
Quote ID: 842
Time Periods: 7
Basilica
R.A. Scotti
Book ID: 39 Page: 145/146
Section: 2A4
Granting an indulgence is comparable to commuting a sentence. From the Latin indulgeo—“to be kind or tender”—it derives from Roman law and from the Old Testament book of Isaiah (61:1). The prophet says, “The Lord hath anointed me…to heal the contrite of heart.”
Quote ID: 843
Time Periods: 7
Bede – Ecclesiastical History of the English People
History translated by Leo Sherley-Price; Revised by R. E. Latham; Translation of the minor works, ne
Book ID: 80 Page: 91
Section: 1A,2A4
Book I.30: A copy of the letter sent by Pope Gregory to Abbot Mellitus on his departure for Britain [A.D. 601]
Quote ID: 9170
Time Periods: 7
Bede – Ecclesiastical History of the English People
History translated by Leo Sherley-Price; Revised by R. E. Latham; Translation of the minor works, ne
Book ID: 80 Page: 92
Section: 1A,2A4
…the temples of the idols among that people should on no account be destroyed. The idols are to be destroyed, but the temples themselves are to be aspersed with holy water, altars set up in them, and relics deposited there.….
And since they have a custom of sacrificing many oxen to demons, let some other solemnity be substituted in its place, such as a day of Dedication or the Festivals of the holy martyrs whose relics are enshrined there.
Quote ID: 9171
Time Periods: 7
Carthage: A History
B.H. Warmington
Book ID: 47 Page: 148
Section: 2A4
At Rome, it [human sacrifice] lingered somewhat longer, and in times of great disaster, when religious feeling was intense, it was occasionally resorted to, as happened after the battle of Cannae in 216, when two Gauls and two Greeks were buried alive on the forum. {68}It was the regular and official nature of the sacrifice, and the number and age of the victims at Carthage, which impressed the rest of the Mediterranean.
Quote ID: 1072
Time Periods: 0
Ceremonial Use of Lights
https://en.wikipedia.org/wiki/Ceremonial_use_of_lights#cite_note-24.
Book ID: 605 Page: ?
Section: 2A4
“There is no evidence of any ceremonial use of lights in Christian worship during its first two centuries. . . As to a purely ceremonial use, such early evidence as exists is all the other way.” “By the close of the 4th century the ceremonial use of lights had become firmly and universally established in the Church. This is clear, to pass by much other evidence, from the controversy of St Jerome with Vigilantius.”
Quote ID: 9337
Time Periods: 23457
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 173
Section: 2A4
But in On Matthew, Hilary writes of “the gift of the Spirit being bestowed on pagans through the imposition of the hands and prayer.”{7} It is not clear here whether Hilary is referring to a rite,
Quote ID: 1188
Time Periods: 4
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 21
Section: 2A4
The Pentecost of the Spirit fulfilled the Pentecost of the Law. Because the events commemorated in these three great festivals were personified in Jesus the Christ and his Spirit, there was no need for Christians to continue celebrating the old festivals. But the content of these festivals was spiritualized and elements of their meaning were retained and transformed in the new Christian festivals that celebrated the person and work of Jesus the Christ and his Spirit.
Quote ID: 1208
Time Periods: 2
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 30
Section: 2A4,2B1
The profound water symbolism of baptism appeals to something aboriginal in human nature. Eating and drinking in the eucharist employ our most primal appetites. The image of the God-human may be at least five thousand years old, and the symbol of the trinity may be even older.{2}[footnote 2] See Carl-Gustav Jung, Psychology and Religion (New Haven: Yale University Press, 1938), 56ff.
PJ: Three in one.
Quote ID: 1209
Time Periods: 2
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 77
Section: 2A4
Probably the oldest eucharistic prayer text is that provided by Hippolytus of Rome, in the Apostolic Tradition, c. 215.The Apostolic Tradition is probably the most important document on the life and practice of the early church to have survived from the early centuries of Christianity. It is a complete manual for church life, including prayers for ordination and descriptions of the ordering of ministries; a detailed portrayal of the processes and rites of Christian initiation; and miscellaneous church observances ranging from the agape meal to daily prayer.
Quote ID: 1214
Time Periods: 2
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 184
Section: 2A4
The procession into the church was quite elaborate. The schola cantorum sang the Introit psalm while the pope entered, accompanied by the arch deacon and a deacon. The pope was preceded by a subdeacon bearing incense and seven acolytes holding lighted tapers. All of these ceremonial trappings – the choir of singers, the assistant on either arm, the lights and incense – were influences from imperial court protocol, now acquiring spiritual significance.
Quote ID: 1221
Time Periods: 6
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 129
Section: 2A4
Processions of images had always been at home both in this part of the world and elsewhere throughout the pagan empire, still inviting condemnation by the bishops in the eighth century.{89} The ritual accounted for Saint Martin’s mistake in thinking that a funeral procession which he met on a country road was rather a religious parade. Celebration and advertisement of the saints through the parade of their relics or perhaps their images (they are termed “the martyrs”) Gregory Nazianzenus described as early as the 380s, with, of course, a familiar history subsequently. The flow from non-Christian into Christian usage was thus unbroken.
Quote ID: 1346
Time Periods: 456
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 135/136
Section: 2A4
First, as to their closeness to the land, people, and past; in Lycia of the mid-sixth century, the clergy of Plenios came in a procession with the congregation of the faithful, chanting and with the venerated crosses, and met the servant of God Nikolaos at the chapel of St. George. From there he went with them with seven calves. They went into the chapel of the holy George and he sacrificed the seven calves, and the crowds gathered so that there were two hundred couches. The servant of God supplied enough to distribute a hundred measures of wine and forty measures of wheat, and everyone ate and was filled and thanked God who gave grace to his servant Nikolaos (and so forth, describing identical visits on Nikolaos’ rounds of the territory). A scholar of long ago, Gustav Anrich (friend and editor to Ernst Lucius), rescued the picture from oblivion: “The description,” he explains, “shows us the survival of the old sacrificial meal made over into Christian form. The churches or oratories are still the place for slaughter, feasting and drinking, the slaughter is ordinarily described as a sacrifice (oveiv, ovoias, ). . . .
Quote ID: 1361
Time Periods: 457
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 139
Section: 2A4
As Salvian reminded his readers, having in mind such writers as Varro, Cicero, or Pliny as points of comparison, “just about everything is still being done that even those ancient pagans thought to be useless and laughable.”{126}The laughter had died out long ago. Prediction in Salvian’s own day was known to be entirely possible. Christian Powers, the saints in their martyria at Antinoe or Oxyrhynchus, replied through sortition to the anxious queries posed to them in precisely the forms that pagans once had used; Christian holy men gave insights into the future or demand.
Quote ID: 1364
Time Periods: 56
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 139
Section: 2A4
There was still more frequent resort to divination through little events that signaled the operation of some superhuman agency: lots or dice cast by expert readers of such signs, thunder, sneezing, the shape of the flame on the altar when the incense was burned, or words of children at play.{129} At a most famous moment, Augustine had relied on this latter means of learning divine wishes, in fully pagan fashion. He combined the guidance of what he heard with scriptural lots, modeled on the pagan sortes but using a copy of the Bible instead of Vergil. It was best if the Bible was placed on the altar during consultation.
Martin was chosen bishop obedient to its dictates;{130} it led to “the use of clarifications exactly comparable to the pagan manuals for drawing lots,” that is, preset interpretations for each type of Bible passage that might turn up, written into the margins of manuscripts.{131} This convenience had been long familiar in earlier tradition and simply continued in common use under slightly different forms.
Quote ID: 1365
Time Periods: 56
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 141
Section: 2A4
Or instead, as so-called ligatures, a text might be inscribed in ink on paper and worn in a tiny sack around the neck. The wearing of ligatures, common in the pagan world, was often condemned by church authority, perhaps aiming only at partly or wholly non-Christian texts. Gregory the Great as a special mark of favor sent one to the Lombard queen in Milan. He describes it as a phylactery with a few lines of scripture written on it and a piece of the true cross enclosed or accompanying it; and he himself wore a favorite phylactery.{135}
Quote ID: 1368
Time Periods: 56
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 141
Section: 2A4
Among not only ordinary folk but the privileged of sixth-century France as well, protective spells “were by common custom tied about the neck for health’s sake, with exorcistic writings,” while, around Saint Peter’s, they were displayed for sale in Boniface’s day.
Quote ID: 1369
Time Periods: 56
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 141
Section: 2A4
The symbol of a fish was one of the popular ones to ward off evil, and gave a shape to amulets not only for the living but to those buried with the dead throughout the western areas, from pagan times up into twentieth-century Italy and Sicily. In eastern martyria you could buy stamps to impress a spell on paper, showing a saint or his or her name and the words “Blessing of . . . . ”; or you could buy medico-amuletic armbands for the pilgrim trade inscribed with the five-pointed star (the pentalpha or Solomon’s seal), the lion-headed snake (Chnoubis), the Annunciation or Women at the Tomb, bits of Psalm 90, and so forth—a jumble of mostly Christian but also non-Christian symbols and word sets long in circulation.{136}
Quote ID: 1370
Time Periods: 456
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 141
Section: 2A4
A sampling of archeological data of this sort spread across Syria, Palestine, and Egypt of the early Byzantine period “reveals a world thoroughly and openly committed to supernatural healing, and one wherein, for the sake of health, Christianity and sorcery had been forced into open partnership.”{137}
Quote ID: 1371
Time Periods: 56
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 143
Section: 2A4
Bell-ringing during cult acts was common in Roman temples and, to keep away demons, in tombs throughout the empire; subsequently, of course, in Christian ritual. At many points and places, as is familiar to the present day, offerings of incense and candle--or lamplight--framed the acts of cult.
Quote ID: 1373
Time Periods: 456
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 157
Section: 2A4
A propitiating kiss bestowed on the doorpost of a temple was just as well given to a church; likewise the honorific bow in the direction of the rising sun, offered “partly in ignorance,” says the pope, “partly in a pagan spirit” by worshipers pausing as they climbed the steps of Saint Peter’s.
Quote ID: 1399
Time Periods: 456
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 157
Section: 2A4
In addition, because they were surrounded by superhuman beings of evil intent, Christians made use of various devices to protect themselves. These devices, all but signing with the cross, derived from non-Christian practices.
Quote ID: 1400
Time Periods: 3456
Cicero: The Nature of the Gods
Translated by P.G. Walsh
Book ID: 61 Page: 73
Section: 2A4,4B
But those who scrupulously rehearsed and so to say studied afresh all the ritual involved in divine worship were called religious* (religiosi), a word which derives from the verb to review (relegere)—just as elegant people are so called because they make choices (elegantes ex eligendo), diligent people because they are attentive (ex diligendo diligentes), and intelligent people because of their understanding (ex intellegendo intellegentes). All these words contain the same force of “choosing” which is present in the adjective “religious”. So the word “superstitious” came to note something deficient and “religious” something praiseworthy.
Quote ID: 9168
Time Periods: 01
Civilization of Europe in the Renaissance, The
John Hale
Book ID: 202 Page: 276/277
Section: 2A4
Drama itself had always relied more than any other literary form on money. The enormously popular passion enactments and miracle cycles of the later middle ages, sometimes lasting as much as a week or more, played all over Europe in open fields or streets and market squares to audiences of up to twenty thousand. Part drama, part religious ceremony (attendance at some plays qualified the spectator to an indulgence, a remission of years in purgatory similar to those available at pilgrimage churches) and part fair....
Quote ID: 4629
Time Periods: 7
Clement of Alexandria, ANF Vol. 2, Fathers of the Second Century
Edited by Philip Schaff
Book ID: 665 Page: 285/286
Section: 2A4
And let our seals be either a dove, or a fish, or a ship scudding before the wind, or a musical lyre, which Polycrates used, or a ship’s anchor, which Seleucus got engraved as a device; and if there be one fishing, he will remember the apostle, and the children drawn out of the water.
PJ footnote: Clement of Alexandria, The Instructor, III.xi.
Quote ID: 9494
Time Periods: 23
Clement of Alexandria, ANF Vol. 2, Fathers of the Second Century
Edited by Philip Schaff
Book ID: 665 Page: 535
Section: 2A4
In correspondence with the manner of the sun’s rising, prayers are made looking towards the sunrise in the east.
PJ footnote: Clement of Alexandria, The Stromata, VII.vii.
Quote ID: 9498
Time Periods: 24
Clement of Alexandria, ANF Vol. 2, Fathers of the Second Century
Edited by Philip Schaff
Book ID: 665 Page: 535
Section: 2A4
And since the dawn is an image of the day of birth, and from that point the light which has shone forth at first from the darkness increases, there has also dawned on those involved in darkness a day of the knowledge of truth. In correspondence with the manner of the sun’s rising, prayers are made looking towards the sunrise in the east.
PJ footnote: Clement of Alexandria, The Stromata, VII.vii.
Quote ID: 9499
Time Periods: 24
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 265
Section: 2A4
Cyril of Alexandria, aware that many locals were still attending a shrine of Isis at a nearby town and recognizing that “these districts were in need of medical services from God,” promoted two local martyrs, John and Cyrus, to fulfill the role, creating a new shrine in their honour for the sick to attend.
Quote ID: 4964
Time Periods: 45
Council of Trullo, Canon XC
Edited by: Philip Schaff and Henry Wace
Book ID: 702 Page: 403
Section: 2A4
We have received from our divine Fathers the canon law that in honour of Christ’s resurrection, we are not to kneel on Sundays. Lest therefore we should ignore the fulness of this observance we make it plain to the faithful that after the priests have gone to the Altar for Vespers on Saturdays (according to the prevailing custom) no one shall kneel in prayer until the evening of Sunday, at which time after the entrance for compline, again with bended knees we offer our prayers to the Lord. For taking the night after the Sabbath, which was the forerunner of our Lord’s resurrection, we begin from it to sing in the spirit hymns to God, leading our feast out of darkness into light, and thus during an entire day and night, we celebrate the Resurrection.*PJ Reference: Council of Trullo, Canon XC, NPNF Vol.14: The Seven Ecumenical Councils*
Quote ID: 9879
Time Periods: 7
Councils: Seven Ecumenical Councils, NPNF2 Vol. 14, The Seven Ecumenical Councils
Philip Schaff, Editor.
Book ID: 677 Page: 391
Section: 2A4
“Since we understand that in the city of the Romans, in the holy fast of Lent they fast on the Saturdays, contrary to the ecclesiastical observance which is traditional, it seemed good to the holy synod that also in the Church of the Romans the canon shall immovably stands fast which says: “If any cleric shall be found to fast on a Sunday or Saturday (except on one occasion only) he is to be deposed; and if he is a layman he shall be cut off.”PJ footnote reference: Council of Trullo, Canon LV.
“We have likewise learned that in the regions of Armenia and in other places certain people eat eggs and cheese on the Sabbaths and Lord’s days of the holy lent. It seems good therefore that the whole Church of God which is in all the world should follow one rule and keep the fast perfectly, and as they abstain from everything which is killed, so also should they from eggs and cheese, which are the fruit and produce of those animals from which we abstain. But if any shall not observe this law, if they be clerics, let them be deposed; but if laymen, let them be cut off.”
PJ footnote reference: Council of Trullo, Canon LVI.
Quote ID: 9718
Time Periods: 2
Cults of the Roman Empire, The
Robert Turcan
Book ID: 209 Page: 36/37/38
Section: 2A4,5C,2D2
Because of the war waged together with Attalus against Philip V of Macedon, common interests united Rome with the king of Pergamum, . . .. . . .
But an earth tremor is supposed to have indicated the irritation of Cybele, whose voice prophesied: ‘Rome is worthy to become the meeting-place of all the gods.’ To which King Attalus is said to have replied: ‘Go, then! You will remain ours. For Rome boasts of Phrygian ancestors’ (Fasti, IV, 265-72). According to Livy (History of Rome, XXIX, 11, 7), Attalus himself accompanied the Roman ambassadors to Pessinus to have the sacred stone handed over to them. It has been conjectured that in fact the king might already have transferred it to Pergamum. However that may be, in this affair (as in so many others) religion and politics were wonderfully in accord: . . .
. . . .
Henceforth, each year from 4 to 10 April festivals and spectacles or ‘Megalesian games’ commemorated the arrival of the Great (Megale) Mother on this sacred hill of Romulus.
. . . .
The dark aerolith from Pessinus was adapted as the head of the cult statue. {38} Like Artemis of Ephesus, Cybele was a black ‘virgin’.
. . . .
For the celebration of the Megalesian Games, the idol was borne ‘on the necks of the galli’ (Ovid, Fasti, IV, 185), by means of a kind of stretcher, as so many statues of saints are still carried on their feast day in Italy, Sardinia and Sicily. During the Lavatio procession, the goddess was enthroned in a chariot pulled by heifers, under a rain of spring flowers (ibid., 345-6).
Quote ID: 5133
Time Periods: 0
Cults of the Roman Empire, The
Robert Turcan
Book ID: 209 Page: 116
Section: 2A4
...the uraeus [Egyptian snake symbol] of Isis (Apuleius, Metamorphoses, XI, 11, 4). According to inverted hierarchic order, still observed in the Catholic ritual, the high priest brought up the rear.
Quote ID: 5159
Time Periods: 01234
Decline and Fall of the Roman Empire - Vol. 3, The
Edward Gibbon
Book ID: 319 Page: 154
Section: 2A4
The popular modes of religion, that propose any visible and material objects of worship, have the advantage of adapting and familiarizing themselves to the senses of mankind; but this advantage is counterbalanced by the various and inevitable accidents to which the faith of the idolater is exposed.
Quote ID: 7712
Time Periods: 2
Didache: Text, Translation, Analysis, and Commentary, The
Aaron Milavec
Book ID: 211 Page: 21
Section: 2A4
8:1 (And) let your fastsnot stand with the hypocrites,
for they fast on the second
and on the fifth [day] of the week
you fast, on the other hand, during the fourth
and during the [sabbath] preparation [day].
Quote ID: 5208
Time Periods: 12
Didache: Text, Translation, Analysis, and Commentary, The
Aaron Milavec
Book ID: 211 Page: 21
Section: 2A4
8:2 (And) do not pray as the hypocritesbut as the Lord ordered in his good news.
8:3 Three times within the day pray thus.
Quote ID: 5209
Time Periods: 12
Didache: Text, Translation, Analysis, and Commentary, The
Aaron Milavec
Book ID: 211 Page: 27
Section: 2A4
11:4 A (And) every apostle coming to you,let [him/her] be received as [the] Lord:
11:5 [1] he/she will not remain , on the other hand, except one
day;
[2] (and) if ever there be need, also another [day];
[3] (but) if ever he/she should remain three [days],
he/she is a false prophet.
Pastor John’s note: Paul stayed 18 months in Corinth.
11:6 [B] (And), going out,
[1] let the apostle take nothing except a loaf
[that he/she needs to tide him/her over]
until he/she might lodge [in another courtyard],
[2] if, on the other hand, he/she should ask for silver,
he/she is a false prophet.
Quote ID: 5213
Time Periods: 12
Didache: The Oldest Church Manual
Phillip Schaff
Book ID: 254 Page: 114
Section: 2A4
The Didache is no modern or ancient forgery, but has every internal evidence of very great antiquity and genuineness. It serves no party purpose, and disappoints all parties. “No one,” says Bishop Lightfoot, “could or would have forged it.” The existence of the Jerusalem MS. is placed beyond all doubt by a number of witnesses and the facsimiles which we published, pp. 5 and 6; and the conjecture that Bryennios wrote it, is not only contemptible but absurd. The forger, then, must have been Leo “the sinner,” who wrote the MS. in 1056, or some older sinner from whom he copied. But it can be proven that the Didache is identical, at least substance, with a book of that name which was known to the early fathers, and then disappeared for centuries.
Quote ID: 6396
Time Periods: 12
Didache: The Oldest Church Manual
Phillip Schaff
Book ID: 254 Page: 122
Section: 2A4
We may therefore assign the Didache with some confidence to the closing years of the first century, say between A.D. 90 and 100.….
The views of scholars still vary considerably, but seem to incline with increasing unanimity to a very early date.
Quote ID: 6397
Time Periods: 12
Didache: The Oldest Church Manual
Phillip Schaff
Book ID: 254 Page: 189
Section: 2A4
3. Pray thus thrice a day.
Quote ID: 6401
Time Periods: 12
Didascalia Apostlolorum: The Teachings of the Twelve Apostles, The
Translated by R. Hugh Connolly
Book ID: 468 Page: 50
Section: 2A4
And in your congregations in the holy churches hold your assemblies with all decent order, and appoint the places for the brethren with care and gravity. And for the presbyters let there be assigned a place in the eastern part of the house; and let the bishop’s throne be set in their midst, and let the presbyters sit with him. And again, let the lay men sit in another part of the house toward the east. For so it should be, that in the eastern part of the house the presbyters sit with the bishops, and next the lay men, and then the women that when you stand up to pray, the rulers may stand first, and after them the lay men, and then the women also. For it is required that you pray toward the east, as knowing [[120]] that which is written: Give ye glory to God, who rideth upon the heaven of heavens toward the east [Ps 67.34 LXX].*John’s note: If this was from the third century as scholars say, this writer was way out there. Churches existed in the third century?*
Quote ID: 9031
Time Periods: 4
Dio Cassius, Roman History, LCL 83: Dio Cassius 6, Books 51-55
Translated by Jeffery Henderson
Book ID: 559 Page: 197
Section: 2A4
As for religious matters, he did not allow the Egyptian rites to be celebrated inside the pomerium, but made provision for the temples….
Quote ID: 9227
Time Periods: 01
Early Christian Doctrines
J. N. D. Kelly
Book ID: 428 Page: 193
Section: 2A4
The Church’s sacraments are those external rites, more precisely signs, which Christians believe convey, by Christ’s appointment, an unseen sanctifying grace.….
…there are no absolutely certain instances of their use before the Alexandrian fathers and Tertullian respectively.
Quote ID: 8704
Time Periods: 234
Early Liturgy: To the Time of Gregory the Great, The
Josef A. Jungmann
Book ID: 216 Page: 5
Section: 2A4,4A
The most important of the liturgical sources made known at the earlier period are the following:(1) Justin, the philosopher and martyr, who wrote his first Apology about 155 A.D. This contains, in chapters 65-67, some precious information about divine service.
Quote ID: 5378
Time Periods: 2
Early Liturgy: To the Time of Gregory the Great, The
Josef A. Jungmann
Book ID: 216 Page: 11
Section: 2A4,2D3B
Our Lord did not oppose this cult of the Old Testament as it took place in the temple. In fact, He Himself went to the temple for the great festivals. But He also clearly announced that this cult was not to endure much longer, and that the worship of the New Law was to be of a different kind and endowed with a different spirit.….
The same thought is found in St. Paul’s letter to the Romans (12:1); he demands of the faithful a spiritual service, the offerings of their bodies to God as a living, holy and pleasing sacrifice. They should keep themselves undefiled by the world’s way of life and should endeavor to do, according to God’s will, what is good and acceptable and perfect. That should be their consecration, that should be their sacrifice.
Quote ID: 5380
Time Periods: 2
Epiphanius, The Panarion, Vol. 2
Translated by Frank Williams
Book ID: 448 Page: 51
Section: 2A4
51.22.5-7 Greeks, I mean the idolaters, celebrate this day on the eighth before the Kalends of January, which Romans call Saturnalia…(6) For this division between signs of the Zodiac, which is a solstice, comes on the eighth before the Kalends of January, and the day begins to lengthen because the light is receiving its increase. And it completes a period of thirteen days until the eighth before the Ides of January, the day of Christ’s birth... (7) The Syrian sage, Ephrem, testified to this calculation in his commentaries when he said, “Thus the advent of our Lord Jesus Christ, his birth in the flesh or perfect incarnation which is called the Epiphany, was revealed after a space of thirteen days from the beginning of the increase of the light. For this too must needs be a type of the number of our Lord Jesus Christ and his twelve disciples, since, [added to the disciples], he made upnumber of the thirteen days of the light’s increase.”{112}
Quote ID: 9173
Time Periods: 24
Europe after Rome: A New Cultural History 500-1000
Julia M. H. Smith
Book ID: 83 Page: 77
Section: 2A4
In the late eighth or early ninth century, the ‘servant of God’ Auriolus wrote, or had written out for him, a talisman to keep hail off his and his neighbour’s fields. He folded then fastened its two slate leaves together, text inside; after nine incantations to ensure its efficacy, he buried it in his field near Carrio, where it remained until unearthed by farmers in 1926. Auriolus adjured ‘all you patriarchs Micheal, Gabriel, Cecitiel, Oriel, Raphael, Ananiel, Marmoniel, who hold the clouds in your hands’ that they ‘go across the mountains and return neither when the cock crows nor the hen clucks, neither when the ploughman ploughs nor the sower sows’. He also adjured Satan not to harm the trees, harvest, vines, or fruit bushes and added prayers to God attributed to St Christopher before ending ‘in the name of the Father, the Son, and the Holy Spirit, amen, amen, ever amen, alleluia’.{28} Auriolus’s slate not only indicates the persistence of enduring regional textual habits;{29} it also suggests a broad-spectrum approach to eliminating hail, simultaneously invoking archangels, saints, and Satan while mixing prayers, incantations, and adjurations in a powerful cocktail of diverse traditional practices and local wisdom.
Quote ID: 2178
Time Periods: 7
Europe after Rome: A New Cultural History 500-1000
Julia M. H. Smith
Book ID: 83 Page: 129
Section: 2A4
The Christian doctrine of marriage was based firmly on the practice of the later Roman Empire, as encapsulated in a ruling of Pope Leo the Great (440-61) that a legitimate marriage was one between a free man and a free woman of equal rank, and that it involved the kin of the girl giving her in a formal betrothal into a marriage that was endowed with property and publicly celebrated.2A
Quote ID: 2179
Time Periods: 456
Europe after Rome: A New Cultural History 500-1000
Julia M. H. Smith
Book ID: 83 Page: 230
Section: 2A4
Such ‘do-it-yourself’ Christianity was the concomitant of the slow seepage of religious change through informal channels of contact in the absence of an organized priesthood: although sparsely documented, it must have flourished all around the margins of institutionalized Christendom and in remote, internal pockets.
Quote ID: 2188
Time Periods: 67
Eusebius, NPNF2 Vol. 1, Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine
Edited by Philip Schaff
Book ID: 668 Page: 243
Section: 2A4
“The controversy is not only concerning the day, but also concerning the very manner of the fast. Some think that they should fast one day, others two, yet others more, and some forty [related to easter]; and they count the hours of the day and night together as their day…. Such variation in the observance did not originate in our own day, but very much earlier, in the time of our forefathers…. And yet, nevertheless, all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith.”PJ Footnote reference: Irenaeus, Fragments from the Lost Writings of Irenaeus, III.
Quote ID: 9541
Time Periods: 24
Eusebius, NPNF2 Vol. 1, Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine
Edited by Philip Schaff
Book ID: 668 Page: 545
Section: 2A4
The Form of Prayer given by Constantine to his Soldiers.
“We acknowledge thee the only God: we own thee as our King, and implore thy succor. By thy favor have we gotten the victory; through thee are we mightier than our enemies. We render thanks for thy past benefits, and pray to thee, and beseech thee long to preserve to us, safe and triumphant, our emperor Constantine and his pious sons.”
Such was the duty to be performed on Sunday by his troops, and such the prayer they were instructed to offer up to God.
Pastor John’s footnote reference: Eusebius, The Life of Constantine the Great, IV.xx.
Quote ID: 9601
Time Periods: 4
Eusebius, NPNF2 Vol. 1, Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine
Edited by Philip Schaff
Book ID: 668 Page: 548
Section: 2A4
How he listened, standing, to Eusebius’ Declamation in Honor of our Saviour’s Sepulchre.
On my way again entreating him to sit, he in his turn was displeased and said that it was not right to listen in a careless manner to the discussion of doctrines relating to God; and again, that this posture was good and profitable to himself, since it was reverent to stand while listening to sacred truths. Having, therefore, concluded my discourse, I returned home, and resumed my usual occupations.
Pastor John’s footnote reference: Eusebius, The Life of Constantine the Great, IV.xxxiii.
Quote ID: 9603
Time Periods: 4
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 3
Section: 2A4
We believe that our Lord ascended on the Mount of Olives, and when He comes back, He will come on a cloud[3] from the East. Therefore, we face East when we pray.
Quote ID: 8992
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 3
Section: 2A4
The wise men saw signs of the imminent birth of Christ from the East….
Quote ID: 9006
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 4
Section: 2A4
The Jews faced Eastward during their worship:…
Quote ID: 8993
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 4
Section: 2A4
There are lots of references in the Fathers to prayer facing East. It has been a uniform part of our tradition since BEFORE Apostolic times.
Quote ID: 8994
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 4
Section: 2A4
Since, therefore, God is spiritual light, and Christ is called in the Scriptures Sun of Righteousness and Dayspring, the East is the direction that must be assigned to His worship.
Quote ID: 8995
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 4
Section: 2A4
And God planted a garden eastward in Eden; and there He put the man whom He had formed: and when He had transgressed His command He expelled him and made him to dwell over against the delights of Paradise, which clearly is the West. So, then, we worship God seeking and striving after our old fatherland.
Quote ID: 8996
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 4
Section: 2A4
Ezekiel saw “glory of the Lord” when facing East….
Quote ID: 9007
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 4
Section: 2A4
Moreover the tent of Moses had its veil and mercy seat towards the East.
Quote ID: 9009
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 5
Section: 2A4
Also the tribe of Judah as the most precious pitched their camp on the East.
Quote ID: 8998
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 5
Section: 2A4
Also in the celebrated temple of Solomon, the Gate of the Lord was placed eastward.
Quote ID: 8999
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 5
Section: 2A4
Moreover Christ, when He hung on the Cross, had his face turned towards the West, and so we worship, striving after Him.
Quote ID: 9000
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 5
Section: 2A4
So, then, in expectation of His coming we worship towards the East. But this tradition of the apostles is unwritten.
Quote ID: 9001
Time Periods: 24
Facing East to Pray
Orthodox Prayer.org
Book ID: 459 Page: 5
Section: 2A4
And when He was received again into Heaven He was borne towards the East, and thus His apostles worship Him,…“As the lightening cometh out of the East and shineth even unto the West, so also shall the coming of the Son of Man be.”
Quote ID: 9010
Time Periods: 24
Formation of Christendom, The
Judith Herrin
Book ID: 225 Page: 89
Section: 2A4
“. . . the Christian faith had gradually established itself as . . . an integral part of Late Antique culture. The imperial cult had been adapted to fit, and the worship of ancient gods was all but obliterated. In many cases, particular rituals of pagans were taken over and made innocuous by Xty.”
Quote ID: 5667
Time Periods: 567
From Apostles to Bishops: The Development of the Episcopy in the Early Church
Francis A. Sullivan, S.J.
Book ID: 91 Page: 196
Section: 2A4
Let. 43.5.2 God is one and Christ is one: there is one Church and one chair founded, by the Lord’s authority, upon Peter. It is not possible that another altar can be set up, or that a new priesthood can be appointed, over and above this one altar and this one priesthood.Whoever gathers elsewhere, scatters. Whatever is so established by man in his madness that it violates what has been appointed by God is an obscene outrage, it is sacrilege. {7}
Quote ID: 2366
Time Periods: 3
God’s Secretaries: - The Making of the King James Bible
Adam Nicolson
Book ID: 99 Page: 180/181
Section: 2A4
No Separatist was ever married in church, because there is no hint of a marriage ceremony in scripture and the primitive church had not considered marriage a sacrament before AD 537.
Quote ID: 2535
Time Periods: 67
Gods of Ancient Rome, The: Religion in Everyday life from Archaic to Imperial Times
Robert Turcan
Book ID: 513 Page: 103
Section: 2A4
…every action of any importance in Rome began and ended with a sacrifice.
Quote ID: 9126
Time Periods: 0123
Harlot Church System: “Come out of her, My people”, The
Charles Elliott Newbold, Jr.
Book ID: 231 Page: 59
Section: 2A4
“He was institutionalized. Been in here fifty years. This is all he knows. In here, he’s an important man. He’s an educated man. But outside he’s nothing. Just a used-up con with arthritis in both hands. Probably couldn’t get a library card if he tried… These walls are funny. At first you hate ‘em. Then you get used to them. Enough time passes, you get so you depend on them. That’s institutionalized.” {13}
Quote ID: 5816
Time Periods: 4
Hermas, ANF Vol. 2, Fathers of the Second Century
Edited by Alexander Roberts and James Donaldson
Book ID: 541 Page: 33
Section: 2A4
“While fasting and sitting on a certain mountain, and giving thanks to the Lord for all His dealings with me, I see the Shepherd sitting down beside me, and saying, “Why have you come hither [so] early in the morning?” “Because, sir,” I answered, “I have a station.” “What is a station?” he asked. “I am fasting, sir,” I replied. “What is this fasting,” he continued, “which you are observing?” “As I have been accustomed, sir,” I reply, “so I fast.” “You do not know,” he says, “how to fast unto the Lord: this useless fasting which you observe to Him is of no value.” “Why, sir,” I answered, “do you say this?” “I say to you,” he continued, “that the fasting which you think you observe is not a fasting. But I will teach you what is a full and acceptable fasting to the Lord. Listen,” he continued: “God does not desire such an empty fasting. For fasting to God in this way you will do nothing for a righteous life; but offer to God a fasting of the following kind: Do no evil in your life, and serve the Lord with a pure heart: keep His commandments, walking in His precepts, and let no evil desire arise in your heart; and believe in God. If you do these things, and fear Him, and abstain from every evil thing, you will live unto God; and if you do these things, you will keep a great fast, and one acceptable before God.”Shepherd of Hermas, The, Fifth Similitude, I. ANF, Vol 2
Quote ID: 9188
Time Periods: 2
Hermas, ANF Vol. 2, Fathers of the Second Century
Edited by Alexander Roberts and James Donaldson
Book ID: 541 Page: 34
Section: 2A4
“First of all, be on your guard against every evil word, and every evil desire, and purify your heart from all the vanities of this world. If you guard against these things, your fasting will be perfect. And you will do also as follows. Having fulfilled what is written, in the day on which you fast you will taste nothing but bread and water; and having reckoned up the price of the dishes of that day which you intended to have eaten, you will give it to a widow, or an orphan, or to some person in want, and thus you will exhibit humility of mind, so that he who has received benefit from your humility may fill his own soul, and pray for you to the Lord.”Shepherd of Hermas, The, Fifth Similitude, I. ANF, Vol 2
Quote ID: 9189
Time Periods: 2
History of Christmas
History.com Editors
Book ID: 534 Page: 3
Section: 2A4
In the early years of Christianity, Easter was the main holiday; the birth of Jesus was not celebrated. In the fourth century, church officials decided to institute the birth of Jesus as a holiday.
Quote ID: 9156
Time Periods: 12347
History of Christmas
History.com Editors
Book ID: 534 Page: 4
Section: 2A4
When Oliver Cromwell and his Puritan forces took over England in 1645, they vowed to rid England of decadence and, as part of their effort, cancelled Christmas.….
The pilgrims, English separatists that came to America in 1620, were even more orthodox in their Puritan beliefs than Cromwell. As a result, Christmas was not a holiday in early America. From 1659 to 1681, the celebration of Christmas was actually outlawed in Boston.
Quote ID: 9157
Time Periods: 7
History of Christmas
History.com Editors
Book ID: 534 Page: 4
Section: 2A4
Americans re-invented Christmas, and changed it from a raucous carnival holiday into a family-centered day of peace and nostalgia.
Quote ID: 9158
Time Periods: 7
History of Christmas
History.com Editors
Book ID: 534 Page: 4
Section: 2A4
In 1828, the New York city council instituted the city’s first police force in response to a Christmas riot.
Quote ID: 9159
Time Periods: 7
History of Christmas
History.com Editors
Book ID: 534 Page: 4
Section: 2A4
In 1819, best-selling author Washington Irving wrote The Sketchbook of Geoffrey Crayon, gent., a series of stories about the celebration of Christmas in an English manor house.….
…many historians say that Irving’s account actually “invented” tradition by implying that it described the true customs of the season.
Quote ID: 9160
Time Periods: 7
History of Christmas
History.com Editors
Book ID: 534 Page: 5
Section: 2A4
Also around this time, English author Charles Dickens created the classic holiday tale, A Christmas Carol.
Quote ID: 9161
Time Periods: 7
History of Christmas
History.com Editors
Book ID: 534 Page: 5
Section: 2A4
Although most families quickly bought into the idea that they were celebrating Christmas how it had been done for centuries, Americans had really re-invented a holiday to fill the cultural needs of a growing nation.
Quote ID: 9162
Time Periods: 7
History of Christmas
History.com Editors
Book ID: 534 Page: 6
Section: 2A4
In 1822, Episcopal minister Clement Clarke Moore wrote a Christmas poem called “An Account of a Visit from St. Nicholas,”….
Quote ID: 9163
Time Periods: 7
History of Christmas
History.com Editors
Book ID: 534 Page: 6
Section: 2A4
The iconic version of Santa Claus as a jolly man in red with a white beard and a sack of toys was immortalized in 1881, when political cartoonist Thomas Nast drew on Moore’s poem to create the image of Old Saint Nick we know today.
Quote ID: 9164
Time Periods: 7
History of Christmas
History.com Editors
Book ID: 534 Page: 7
Section: 2A4
In the Middle Ages, Christmas celebrations were rowdy and raucous—a lot like today’s Mardi Gras parties.
Quote ID: 9165
Time Periods: 7
History of Dogma
Adolph Harnack, translated by Neil Buchanan
Book ID: 432 Page: 334
Section: 2A4
Ritualism did not begin to be a power in the Church till the end of the second century; though it had been cultivated by the “Gnostics” long before, and traces of it are found at an earlier period in some of the older Fathers, such as Ignatius.
Quote ID: 8762
Time Periods: 2
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 37/38
Section: 2A4
Volume IInnocent III, in the fourth Lateran Council, A.D. 1215 (Canon 21), made confession (meaning auricular or private) obligatory upon every adult person once a year; and that continues to be one of the rules of the Roman Catholic church to the present day.
Quote ID: 5825
Time Periods: 7
Holidays and the Invention of Tradition
Digital History
Book ID: 535 Page: 1
Section: 2A4
[In 1800,] “Christmas was not centered around the family or children or giving presents. There were no Christmas trees with ornaments and lights; there were no Christmas cards; and there was no kissing beneath the mistletoe. Nor were there Christmas carols. Most amazingly of all, no Santa Claus or Kris Kringle or St. Nicholas.”“What there was in 1800 was a rowdy drunken street carnival, a raucous combination ofHalloween, New Year’s Eve, and Mardi Gras. The poor would demand entrance into the homes of the rich and aggressively beg for food, drink, and money. Sometimes things would escalate and there would be break-ins, vandalism, sexual assault, and plenty of drinking. In 1828, a particularly violent Christmas riot in New York led the city to institute its first professional police force.”
“Christmas celebrations in 1800 owed more to the midwinter worship of Saturn and Bacchus than to Christ.”
Quote ID: 9166
Time Periods: 7
Inferno of Dante, The
Robert Pinsky
Book ID: 235 Page: 15
Section: 2A4
Canto II lines 6-8---
O Muses, O genius of art, O memory whose merit
Has inscribed inwardly those things I saw-
Help me fulfill the perfection of your nature.
John’s note: Prayer to the Muses
Quote ID: 5863
Time Periods: 7
Inferno of Dante, The
Robert Pinsky
Book ID: 235 Page: 181
Section: 2A4
Canto XVIII lines 27-28As when the Romans, because of the multitude
Gathered for the Jubilee.
Pastor John’s note: AD 1300 1st Christian Jubilee. Dante died in 1321
Quote ID: 5878
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 43
Section: 2A4
We might even ask if these self-inflicted tortures are not the result of pride—a pride in the ability to suffer. Is, somewhere in the mind, the thought: “See how good I am! See how I inflict torment on my body!” We might ask: “But how, in torturing your flesh, are you carrying out the commands of Christ to love your neighbor? Of what use this to your fellow men? That they might follow your example and torture their bodies? But for what purpose”? But perhaps it is simpler to mortify the flesh in the heroic manner than to lead a simple Christian life which asks too much when it demands forgetfulness of self.
Quote ID: 6880
Time Periods: 7
Irenaeus, ANF Vol. 1, The Apostolic Fathers
Edited by Philip Schaff
Book ID: 671 Page: 352
Section: 2A4
Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. …they practice circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God.
PJ footnote: Irenaeus, Against Heresies, I.xxvi.2.
Quote ID: 9628
Time Periods: 2
Irenaeus, ANF Vol. 1, The Apostolic Fathers
Edited by Philip Schaff
Book ID: 671 Page: 565
Section: 2A4
“Look around Jerusalem towards the east, and behold the joy which comes to thee from God Himself. Behold, thy sons shall come whom thou has sent forth: they shall come in a band from the east even unto the west, by the word of that Holy One, rejoicing in that splendor which is from thy God….
PJ footnote: Irenaeus, Against Heresies, V.xxxv.1
*John’s note: Used to justify praying to the east, but Irenaeus says nothing about prayer here.*
Quote ID: 9629
Time Periods: 2
Irenaeus, Fragments from the Lost Writings of Irenaeus, III
Edited by: Alexander Roberts and James Donaldson
Book ID: 703 Page: 568–569
Section: 2A4
“The controversy is not only concerning the day, but also concerning the very manner of the fast. Some think that they should fast one day, others two, yet others more, and some forty [related to easter]; and they count the hours of the day and night together as their day…. Such variation in the observance did not originate in our own day, but very much earlier, in the time of our forefathers…. And yet, nevertheless, all these lived in peace one with another, and we also keep peace together. Thus, in fact, the difference [in observing] the fast establishes the harmony of [our common] faith.”*PJ Footnote reference: Irenaeus, Fragments from the Lost Writings of Irenaeus, III, ANF, Vol. 1: The Apostolic Fathers*
Quote ID: 9880
Time Periods: 247
Jerome, NPNF2 Vol. 6, Jerome: The Principal Works of St. Jerome
Edited by Philip Schaff
Book ID: 673 Page: 56
Section: 2A4
“We, according to the apostolic tradition (in which the whole world is at one with us), fast through one Lent yearly; whereas they keep three in the year as though three saviours had suffered. I do not mean, of course, that it is unlawful to fast at other times through the year—always excepting Pentecost.”
Jerome, Letter XLI.3.
Quote ID: 9634
Time Periods: 4
Jesus and The Spirit
James D.G. Dunn
Book ID: 117 Page: 201
Section: 2A4
The Spirit is that power of inner life which leaves far behind all the merely ritual and outward and makes a faith in God and worship of God existentially real (Rom. 2.28f; II Cor. 3; Gal. 4.6; Phil. 3.3; Eph. 1.17f.). The Spirit is that power which transforms a man from the inside out, so that metaphors of cleansing and consecration become matters of actual experience in daily living ( I Cor. 6.9-11).Pastor John’s Note: and yet, in his book on baptism, he strongly endorses water baptism.
Quote ID: 2750
Time Periods: 2
Jesus and The Spirit
James D.G. Dunn
Book ID: 117 Page: 346
Section: 2A4
57.2“If Paul’s vision of charismatic community under the control of the Spirit of Christ was translated into reality it was a reality which does not appear to have outlived him.”
Quote ID: 2752
Time Periods: 2
John of Damascus, NPNF2 Vol. 9, John of Damascus
Edited by Philip Schaff and Henrty Wace
Book ID: 465 Page: 81
Section: 2A4
Since, therefore, God{7} is spiritual light{8}, and Christ is called in the Scriptures Sun of Righteousness,{1} and Dayspring{2}, the East is the direction that must be assigned to is worship.….
…Heavens of heavens towards the East{3}. Moreover the Scripture also says, And God planted a garden eastward in Eden; and there He put the man whom He had formed{4}: and when he had transgressed His command He expelled him and made him to dwell over against the delights of Paradise{5}, which clearly is the West. So, then, we worship God seeking and striving after our old fatherland. Moreover the tent of Moses{6} had its veil and mercy seat{7} towards the East. Also the tribe of Judah as the most precious pitched their camp on the East{8}. Also in the celebrated temple of Solomon the Gate of the Lord was placed eastward. Moreover Christ, when He hung on the Cross, had His face turned towards the West, and so we worship, striving after Him. And when He was received again into Heaven He was borne towards the East, and thus His apostles worship Him, and thus He will come again in the way in which they beheld Him going towards Heaven{9}; as the Lord Himself said, As the lightening cometh out of the East and shineth{1} even unto the West, so also shall the coming of the Son of Man be{2}.
So, then, in expectation of His coming we worship towards the East. But this tradition of the apostles is unwritten. For much that has been handed down to us by tradition is unwritten{3}.
PJ Note: Chaoter IV.xii.
Quote ID: 9025
Time Periods: 7
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 166
Section: 2A4
…He has no need of streams of blood and libations and incense….
PJ footnote: Justin Martyr, The First Apology of Justin, XIII.
Quote ID: 9658
Time Periods: 2
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 202
Section: 2A4
Teaching on what the true fasting consists of.
PJ footnote: Justin Martyr, Dialogue with Trypho, XV.
Quote ID: 9680
Time Periods: 2
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 209
Section: 2A4
For we do continually beseech God by Jesus Christ to preserve us from the
demons which are hostile to the worship of God, and whom we of old time
served, in order that, after our conversion by Him to God, we may be blameless.
PJ footnote: Justin Martyr, Dialogue with Trypho, XXX.
Quote ID: 9687
Time Periods: 2
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 218
Section: 2A4
Justin communicates with Christians who observe the law.
PJ footnote: Justin Martyr, Dialogue with Trypho, XLVII.
Quote ID: 9688
Time Periods: 2
Lactantius, ANF Vol. 7, Fathers of the Third and Fourth Centuries
Edited by Philip Schaff
Book ID: 675 Page: 32
Section: 2A4
“It has never happened that the worshipper of these has also been a worshipper of God. Nor can this possibly happen. For if the honour paid to Him is shared by others, He altogether ceases to be worshipped, since His religion requires us to believe that He is the one and only God.”
PJ footnote: Lactantius, The Divine Institutes, I.xix.
Quote ID: 9698
Time Periods: 247
Lactantius, ANF Vol. 7, Fathers of the Third and Fourth Centuries
Edited by Philip Schaff
Book ID: 675 Page: 163
Section: 2A4,2D3B
Therefore they sacrifice fine and fat victims to God, as though He were hungry; they pour forth wine to Him, as though He were thirsty; they kindle lights to Him, as though He were in darkness.{1}
But their gods, because they are of the earth, stand in need of lights, that they may not be in darkness; and their worshippers, because they have no taste for anything heavenly, are recalled to the earth even by the religious rites to which they are devoted.{1}
PJ footnote: Lactantius, The Divine Institutes, VI.ii.
Quote ID: 9702
Time Periods: 34
Lactantius, ANF Vol. 7, Fathers of the Third and Fourth Centuries
Edited by Philip Schaff
Book ID: 675 Page: 246
Section: 2A4
“What then does God require from man but worship of the mind, which is pure and holy? For those things which are made by the hands, or are outside of man, are senseless, frail, and displeasing. This is true sacrifice, which is brought forth not from the chest but from the heart; not that which is offered by the hand, but by the mind. This is the acceptable victim, which the mind sacrifices of itself. For what do victims bestow? What does incense? What do garments? What does silver? What gold? What precious stones,—if there is not a pure mind on the part of the worshipper? Therefore it is justice only which God requires. In this is sacrifice; in this the worship of God.”
PJ footnote: Lactantius, The Epitome of the Divine Institutes, LVIII.
Quote ID: 9705
Time Periods: 247
Lactantius, The Divine Institutes, LI
Edited by: Alexander Roberts and James Donaldson
Book ID: 705 Page: 243
Section: 2A4
“But of what great weight this sign is, and what power it has, is evident, since all the host of demons is expelled and put to flight by this sign. And as He Himself before His passion put to confusion demons by His word and command, so now, by the name and sign of the same passion, unclean spirits, having insinuated themselves into the bodies of men, are driven out….”*PJ Footnote reference: Lactantius, The Divine Institutes, LI, ANF, Vol. 7: Fathers of the Third and Fourth Centuries.*
Quote ID: 9882
Time Periods: 4
Lands, Laws, and Gods: Magistrates and Ceremony in the Regulation of Public Lands in Republican Rome
Daniel J. Gargola
Book ID: 398 Page: 30
Section: 2A4
Such a connection between a specific body of rules and a defined area was not just a feature of relatively small spaces. Scipio Aemilianus, having performed at Carthage in 146 the rite of evocation, through which a Roman general called on the protecting gods of a besieged city to abandon the place in return for later benefits from the Roman state.
Quote ID: 8487
Time Periods: 0
Lay People in the Church: A Study for a Theology of Laity
Yves Congar
Book ID: 579 Page: 131
Section: 2A4
(3) The priesthood of Christians is evidently ‘spiritual’. But the word must be properly understood, for it could be as misleading….
Quote ID: 9297
Time Periods: 7
Lay People in the Church: A Study for a Theology of Laity
Yves Congar
Book ID: 579 Page: 135
Section: 2A4
Nowhere in the New Testament is there any express reference to the worship and priesthood of the faithful in the eucharist or even in the sacraments (except for what has been said above about baptism), or in the Church’s public worship.{4}
Quote ID: 9298
Time Periods: 7
Legacy of Greece, The
Edited by R. W. Livingstone
Book ID: 469 Page: 52
Section: 2A2,2A4,2A7
The apostle [Paul], whose antipathy to ritual in every shape is stamped upon his writings.….
The ‘table of the Lord’ is the table of which the Lord is the spiritual host, not the table on which his flesh is placed. Does anyone suppose that ‘the table of demons’ which is contrasted with the ‘table of the Lord’ is the table at which demons are eaten?
Quote ID: 9041
Time Periods: 1347
Leo the Great, NPNF2 Vol. 12, Leo the Great, Gregory the Great
Edited by Philip Schaff
Book ID: 676 Page: 140
Section: 2A4
IV. The foolish practice of some who turn to the sun and bow to it is reprehensible.
From such a system of teaching proceeds also the ungodly practice of certain foolish folk who worship the sun as it rises at the beginning of daylight from elevated positions: even some Christians think it is so proper to do this that, before entering the blessed Apostle Peter’s basilica, which is dedicated to the One Living and true God, when they have mounted the steps which lead to the raised platform{5}, they turn round and bow themselves towards the rising sun and with bent neck do homage to its brilliant orb. We are full of grief and vexation that this should happen, which is partly due to the fault of ignorance and partly to the spirit of heathenism:
Sermon XXVII.iv.
Quote ID: 9708
Time Periods: ?
Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
Bart D. Ehrman
Book ID: 420 Page: 100
Section: 2A4
The Ebionite Christians that we are best informed about believed that Jesus was the Jewish Messiah sent from the Jewish God to the Jewish people in fulfillment of the Jewish Scriptures. They also believed that to belong to the people of God, one needed to be Jewish. As a result, they insisted on observing the Sabbath, keeping kosher, and circumcising all males.*John’s note: Remnants from Paul’s time?*
Quote ID: 8599
Time Periods: 12
Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
Bart D. Ehrman
Book ID: 420 Page: 101
Section: 2A4
Obviously they [the Ebionites?] retained the Hebrew Bible (the Old Testament) as the Scripture par excellence. These people were Jews, or converts to Judaism, who understood that the ancient Jewish traditions revealed God’s ongoing interactions with his people and his Law for their lives. Almost as obviously, they did not accept any of the writings of Paul. Indeed, for them, Paul was not just wrong about a few minor points. He was the archenemy, the heretic who had led so many astray by insisting that a person is made right with God apart from keeping the Law and who forbade circumcision, the “sign of the covenant,” for his followers.
Quote ID: 8600
Time Periods: 12
Minor Latin Poets, LCL 484: Minor Latin Poets II
Minor Latin Poets
Book ID: 153 Page: 621
Section: 2A4
CatoBook IV Line 38
Spare calves to plough: heaven’s grace with incense gain:
Think not God loves the blood of victims slain.
Pastor John’s Note: See Introduction. These have been tampered with by Xns.
Quote ID: 3267
Time Periods: 0
Mithras: Roman Cult of Mithras: The God and His Mysteries, The
Manfred Clauss
Book ID: 389 Page: 172
Section: 2A4,2B
Moreover, the similarities between the two religions adduced above must have encouraged Mithraists in particular to become Christians. They had no need in their new faith to give up the ritual meal, their Sun-imagery, or even their candles, incense and bells. Some elements of Mithraism may well have been carried over into Christianity, which partly explains why even in the sixth century the Church authorities had to struggle against those stulti homines, those simple clowns, who continued on the very church-steps to do obeisance to the Sun early in the morning, as they always had done, and pray to him. {183}
Quote ID: 8356
Time Periods: 2345
Monks Suffer in Silence As Drunk Parties On (Article)
Reuters, January 14, 2000
Book ID: 296 Page: 1
Section: 2A4
LONDON (Reuters) – When a visitor to their island community got drunk and kept them awake all night with his singing, the monks of Caldey Island couldn’t tell him to shut up because of their vow of silence.….
The Roman Catholic monks observe a strict rule of silence for 12 hours every night.
Quote ID: 7425
Time Periods: 7
Music and Worship In Pagan and Christian Antiquity
Johannes Quasten
Book ID: 156 Page: 60/61
Section: 2A4
The more Christianity expanded among the pagans, the more difficult it became to hold fast to “adoration in spirit,” as Christ had asked for. No longer did it suffice merely to offer the people a substitute for pagan sacrifice and cultic music . . . and in the singing of psalms and hymns. Now apologists had to work against the people’s attraction for customs that they had grown to love.
Quote ID: 3319
Time Periods: 234
Origin, Homilies on Leviticus, VIII.3(2)
Translated by Gary Wayne Barkley
Book ID: 532 Page: 156
Section: 2A4
“Not one from all the saints is found to have celebrated a festive day or a great feast on the day of his birth. No one is found to have had joy on the day of the birth of his son or daughter. Only sinners rejoice over this kind of birthday. . . . The saints not only do not celebrate a festival on their birthdays, but, filled with the Holy Spirit, they curse that day.”Jer. 20:14–16; Job 3:3–4, 6
Quote ID: 9154
Time Periods: 3
Orthodoxy and Heresy in Earliest Christianity
Walter Bauer
Book ID: 458 Page: 174/175
Section: 2A4
Letters of recommendation, such as already plagued the life of the Apostle Paul (2 Cor. 3:1), play their role. “Take special care,” says the Peter of the pseudo-Clementine materials, “not to believe any teacher who does not bring a recommendation (testimonium) from Jerusalem, from James the brother of the Lord or from his successor.
Quote ID: 8987
Time Periods: 23
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 40
Section: 1A,2A4
He writes, “The Greek mind, dying, came to a transmigrated life in the theology and liturgy of the church; the Greek language, having reigned for centuries over philosophy, became the vehicle of Christian literature and ritual; the Greek mysteries passed down into the impressive mystery of the Mass.” {16}2A
Quote ID: 3523
Time Periods: 147
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 48
Section: 2A4
They merely made a few adjustments to Luther’s liturgy. Most notably was the collection of money which followed the sermon. {63}
Quote ID: 3529
Time Periods: 7
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 50
Section: 2A4
One further practice that the Reformers retained from the Mass was the practice of the clergy walking to their allotted seats at the beginning of the service while the people stood singing.
Quote ID: 3530
Time Periods: 7
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 57/58
Section: 2A4
Third, the Methodists and the Frontier-Revivalists gave birth to the “altar call.” This novelty began with the Methodists in the 18th century. {121} The practice of inviting people who wanted prayer to stand to their feet and walk to the front to receive prayer was given to us by a Methodist evangelist named Lorenzo Dow. {122}
Quote ID: 3533
Time Periods: 7
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 62
Section: 2A4
In addition, Moody was the first to ask those who wanted to be saved to stand up from their seats and be led in a “Sinner’s Prayer.” {147} Some 50 years later, Billy Graham upgraded Moody’s technique. He introduced the practice of asking the audience to bow their heads, close their eyes (“with no one looking around”), and raise their hands in response to the salvation message. {148}
Quote ID: 3535
Time Periods: 7
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 70
Section: 2A4
The NT never links sitting through an ossified ritual that we mislabel “church” as having anything to do with spiritual transformation.
Quote ID: 3536
Time Periods: 2
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 70
Section: 1A,2A4
Face it. The Protestant order of worship is unscriptural, impractical, and unspiritual. It has no analog in the NT. Rather, it finds its roots in the culture of fallen man. {178} It rips at the heart of primitive Christianity which was informal and free of ritual. Five centuries after the Reformation, the Protestant order of worship still varies little from the Catholic Mass—a religious ritual which is a fusion of pagan and Judaistic elements.
Quote ID: 3537
Time Periods: 7
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 83/84
Section: 1A,2A4
In a word, the Greco-Roman sermon replaced prophesying, open sharing, and Spirit-inspired teaching. {58} The sermon became the elitist privilege of church officials, particularly the bishops. {59} Such people had to be educated in the schools of rhetoric to learn how to speak. {60} Without such education, a Christian was not permitted to speak to God’s people.As early as the third century, Christians called their sermons by the same name that Greek orators called their discourses. They called them homilies. {61} Today, one can take a seminary course called homiletics to learn how to preach. Homiletics is considered a “science, applying rules of rhetoric, which go back to Greece and Rome.” {62}
Put another way, neither homilies (sermons) nor homiletics (the art of sermonizing) have a Christian origin. They were stolen from the pagans.
Quote ID: 3540
Time Periods: 3
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 85/86
Section: 2A4
We can credit both Chrysostom and Augustine (354-430), a former professor of rhetoric, {70} for making pulpit oratory part and parcel of the Christian faith. {71} In Chrysostom, the Greek sermon reached its zenith. The Greek sermon style indulged in rhetorical brilliance, the quoting of poems, and focused on impressing the audience. Chrysostom emphasized that “the preacher must toil long on his sermons in order to gain the power of eloquence.” {72}In Augustine, the Latin sermon reached its heights. {73} The Latin sermon style was more down to earth than the Greek style. It focused on the “common man” and was directed to a simpler moral point. Zwingli took John Chrysostom as his model in preaching, while Luther took Augustine as his model. {74} Both Latin and Greek styles included a verse-by-verse commentary form as well as a paraphrasing form. {75}
Even so, Chrysostom and Augustine stood in the lineage of the Greek sophists. They gave us polished Christian rhetoric. They gave us the “Christian” sermon. Biblical in content, but Greek in style. {76}
Quote ID: 3541
Time Periods: 45
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 88
Section: 1A,2A4
As one Catholic scholar readily admits, with the coming of Constantine “various customs of ancient Roman culture flowed into the Christian liturgy . . . even the ceremonies involved in the ancient worship of the Emperor as a deity found their way into the church’s worship, only in their secularized form.” {141}
Quote ID: 3542
Time Periods: 24
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 116
Section: 2A4,2E1,3C
Under Constantine’s reign, the clergy, who had first worn everyday clothes, began dressing in special garments. What were those special clothes? They were the garments of Roman officials. Further, various gestures of respect toward the clergy were introduced in the church that were comparable to the gestures that were used to honor Roman Officials. {136}
The Roman custom of beginning a service with processional music was adopted as well. For this purpose, choirs were developed and brought into the Christian church. {137} Worship became more professional, dramatic, and ceremonial.
Quote ID: 3568
Time Periods: ?
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 188
Section: 2A4
The early Methodists resisted the idea of “dressing up” for church so much that they turned away anyone who wore expensive clothing to their meetings. {9}
Quote ID: 3594
Time Periods: 7
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 236
Section: 2A4
As I stated earlier, the “Sinner’s Prayer” eventually replaced the Biblical role of water baptism. Though it is touted as gospel today, the “Sinner’s Prayer” is a very recent invention. D.L. Moody (1837-1899) was the first to employ it.
Quote ID: 3596
Time Periods: 7
Paganism in the Roman Empire
Ramsay MacMullen
Book ID: 171 Page: 19
Section: 2A4
The Syrian priest and worshipers of Hadad and Atargatis dedicated a theater on Delos in 108/7 B.C. It lay at one end of a terrace, the other end of which held the temple; and on holy days the seated idol was paraded out of her house, along the terrace, to a marble throne that faced the theater, there to receive offerings at an alter in front of her. What else was shown the spectators is not known.
Quote ID: 3705
Time Periods: 0
Paganism in the Roman Empire
Ramsay MacMullen
Book ID: 171 Page: 27
Section: 2A4
There was thus much traveling out to see them. But some deities themselves had to make an annual visit to convenient water. Among them, Isis. Early in the spring her image was taken from its house down to the shore, to set the ships asail , and again in the autumn, to find Osiris. Other images went to water for a bath. {41} many were ritually carried to a secular or cult theater, {42}
Quote ID: 3708
Time Periods: 0
Paganism in the Roman Empire
Ramsay MacMullen
Book ID: 171 Page: 43
Section: 2A4
and in Cilicia you could see inspired votaries walk barefoot on hot coals, in trust or tribute to their local goddess, as still today in Macedonia the votaries of St. Constantine walk on coals “at the command of their General,” as they say.{7}
Quote ID: 3712
Time Periods: 07
Paganism in the Roman Empire
Ramsay MacMullen
Book ID: 171 Page: 47
Section: 2A4
At the beginning of the Panamareia [cannot find definition], the idol was set on horseback and taken along the road, a part of which is still paved, for a sojourn in Stratonicea,
Quote ID: 3713
Time Periods: 0
Pagans and Christians: Religion and the Religious Life from the Second to Fourth Century A.D.
Robin Lane Fox
Book ID: 173 Page: 89
Section: 2A4
Pagans had their fixed patterns of prayer and hymns and their gods, too, received incense. These types of honour belonged to a “neutral technology” of worship which the Christians appropriated and set in a new context.
Quote ID: 3855
Time Periods: 234
Pagans and Christians: Religion and the Religious Life from the Second to Fourth Century A.D.
Robin Lane Fox
Book ID: 173 Page: 95/96
Section: 2A4
In Plato’s Republic, the elderly Cephalus admitted that since he had been growing old, he had been troubled by the fear that he might have to expiate in Hades the faults which he had committed during the long life.Pastor John’s note: = Purgatory
Quote ID: 3857
Time Periods: 07
Papal Monarchy from St. Gregory the Great to Boniface VIII (590-1303), The
William Barry
Book ID: 342 Page: 14
Section: 2A4,2C
The times of the festivals were in their keeping, and they regulated the Calendar. Julius Cӕsar, in his capacity as Pontifex Maximus, reformed it in 46 B.C. And Pope Gregory XIII., under the same title, reformed it again by his Bull of February 24, 1582.
Quote ID: 7914
Time Periods: 067
Patronage in Early Christianity
Alan B. Wheatley
Book ID: 396 Page: 174
Section: 2A4
From the time of his withdrawal from the scene in the early phases of Decius’ persecution to his martyrdom in 258, Cypian’s letters reveal a growing concept of the dignity and authority of the clergy and of bishops in particular.….
However, he strongly denied the right of the confessors to forgive at all. Their forgiveness was null and void, a subtle evil. They had neither the position to make a sacrifice, nor the authority to impose their hands in forgiveness (Laps. 15; Letters 15), though they could if Cyprian gave his permission (Letters 18)!
Quote ID: 8447
Time Periods: 3
Perth Assembly
David Calderwood Edited by Greg Fox
Book ID: 177 Page: 17
Section: 2A4
the five articles were concluded and consented unto. 1. Kneeling in the act of receiving the sacramental elements of bread and wine. 2. Five holy days: the day of Christ’s nativity, Passion, Resurrection, Ascension, and the Pentecost. 3. Episcopal confirmation. 4. Private Baptism. 5. Private communion.
Quote ID: 3914
Time Periods: 7
Pliny, Natural History, LCL 418: Pliny VIII, Books 28-32
Translated by W. H. S. Jones
Book ID: 358 Page: 13/15
Section: 2A4
evocatioVerrius Flaccus{c} cites trustworthy authorities to show that it was the custom, at the very beginning of a siege, for the Roman priests to call forth the divinity under whose protection the besieged town was, and to promise him the same or even more splendid worship among the Roman people. Down to the present day this ritual has remained part of the doctrine of the Pontiffs….
Quote ID: 8798
Time Periods: 01
Praying Ad Orientem
Bishop Arthur Serratelli
Book ID: 462 Page: 3
Section: 2A4
From the earliest days of Church, Christians also faced east when at prayer.
Quote ID: 9011
Time Periods: 7
Praying Ad Orientem
Bishop Arthur Serratelli
Book ID: 462 Page: 5
Section: 2A4
However, even from the early centuries, not all churches adhered to this tradition. In fact, the Basilicas of St. John Lateran and St. Lorenzo in Rome and St. Peter’s in the Vatican were built facing westward.
Quote ID: 9012
Time Periods: 7
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 16
Section: 2A4
One of the complaints against the Priscillianists which Turibius of Astorga reported to pope Leo the Great (below, p. 212) was that ‘they fast on Christ’s Nativity and on Sunday’.{2}
Quote ID: 8259
Time Periods: 45
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 19
Section: 2A1,2A4
In his 55th letter, to Januarius, Augustine remarks that it is easier to persuade a confirmed drinker to forsake his bottle than to dissuade a man from walking barefoot for eighty days, so great is the force of cultic custom (‘praesumptio’).{3} Early medieval processions at Rogationtide sometimes required unshod feet.{4} The nakedness required of candidates for baptism was sometimes less than total, and then took the form of leaving off shoes, especially for the exorcism, unction, and water rite.{5}
Quote ID: 8260
Time Periods: 45
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 150
Section: 2A4
Professor Peter Brown draws my attention to Optatus ii. 22: Donatist oaths invoking their martyrs imply power to grant rain. For the potency of oaths if taken at particular shrines see Augustine, Ep. 78. 3, deciding to send two quarrelling men, one of whom must be lying, from Hippo to Nola in Campania to swear before St. Felix, such oaths not being effective at African shrines. (It is noteworthy that the saint is here no advocate of mercy but a vessel of wrath.) Gregory of tours required oaths at St. Martin’s tomb (Hist. Franc. 5. 48-9). Philostratus (V. Apoll. Tyan. i. 6) says a Cilician spring could detect perjurers.
Quote ID: 8276
Time Periods: 34567
Religious Toleration And Persecution In Ancient Rome
Simeon L. Guterman
Book ID: 187 Page: 33
Section: 2A4
...the priest and priestess of their goddess are Phrygians. These carry her image in procession about the city...
Quote ID: 4124
Time Periods: 012
Rise of Western Christendom, The
Peter Brown
Book ID: 265 Page: 145
Section: 2A4
On February 15, 495, despite previous warning from the pope, a group of Roman senators made sure that the annual purifying ceremony of the Lupercalia was performed at Rome. Once again, naked youths dashed through Rome, as they had done since archaic times. What shocked the pope was that the senators concerned were not pagans. They were good “sons of the Church.” But they were public figures. They knew what Rome needed after an anxious year of epidemics and bad harvests: in their rowdy runaround, the “Young Wolves” – the Luperci- would cleanse the city in preparation for another year. In the city with the longest Christian tradition in the Latin West, collective memory still looked back to the world of Romulus and Remus.
Quote ID: 6709
Time Periods: 5
Rise of Western Christendom, The
Peter Brown
Book ID: 265 Page: 243
Section: 2A4
We know of this system from the many little manuals of penance, known as Penitentials, which were necessary for is functioning. The Penitentials consist of lists of sins and their appropriate penances. They are blunt texts. In their description of sins they are nothing if not precise. A single Penitential can range from explosive cases of perjury and bloodshed to the most intimate details of sexual behavior.
Quote ID: 6719
Time Periods: 4567
Romans and Their Gods in the Age of Augustus, The
R. M. Ogilvie
Book ID: 390 Page: 75/78
Section: 2A4
But it was a great event in the life of the city and survived as late as A.D. 494 when Pope Gelasius I abolished it and replaced it with the festival of the Purification of the Virgin Mary, a Christian purification taking over from a pagan one.*John’s note: (Add page 75 note.)*
….
February was—and is—a dreary month. It takes its name from februum, which means an instrument of purification, and the two chief festivals of the month, the Parentalia, and the Lupercalia, are in a wide sense concerned with purification.
Quote ID: 8383
Time Periods: 25
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 130
Section: 3A1A,2A4
. . .and in 743 the synod banned the celebration of cappodanno: ’None shall presume to celebrate the first of January, nor hold the pagan winter rites; nor prepare tables for feasts in their houses; nor prance through the streets and piazzas with songs and choruses, for it is a very great evil in the sight of God.’
Quote ID: 4331
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 239
Section: 2A4
In May 778 Hadrian set the tone in a letter to Charles asking for a complete fulfilment of all promises made:’As for all the rest, all in the regions of Tuscany, Spoleto, Benevento and Crosica, and in the Sabine patrimony, which had been granted to God’s holy and apostolic Church and to the blessed apostle Peter by so many emperors, patricians and other God-fearing persons for mercy to their souls and pardon their sins, and which. . . .’
Quote ID: 4386
Time Periods: 7
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 9
Section: 2A4
For over a thousand years Roman conquerors returning from the wars enjoyed the honour of a triumph. For a whole day, sometimes for many days, the Roman people were presented with a vast and tumultuous parade celebrating the glory of the returning general. In the procession came trumpeters and musicians and strange animals from the conquered territories, together with carts laden with treasure and captured armaments. The conqueror rode in a triumphal chariot, and the dazed prisoners walked in front of him. In imperial times the conqueror was crowned with a laurel wreath and wore a purple tunic embroidered with palms under a purple toga embroidered with stars. Sometimes his children, robed in white, stood with him in the chariot, or rode the trace-horses. A slave stood behind the conqueror, holding a golden crown over his head, and whispering in his ear a warning that all glory is fleeting.....
Even when the Romans no longer believed in their gods, the momentum acquired by the triumph was so great that it continued to be the greatest and most desirable spectacle known to the Romans.
Quote ID: 4422
Time Periods: 0123
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 215
Section: 2A4
Even the triumph remained, though it was suitably disguised. The Caesars raised triumphal arches on the Via Sacra leading to the Capitol; the Popes raised them on the roads leading to St. Peter’s, especially ad pedes pontium, at the foot of the bridges crossed by the pilgrims on their way to the Apostle’s tomb.
Quote ID: 4443
Time Periods: 4567
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 218
Section: 2A4
Dante imagined the heavenly triumph of Beatrice. He saw her riding in stately progress in her triumphal chariot drawn by a griffin, “all gold insofar as he was a bird, but otherwise all white mingled with scarlet”. This heavenly beast, representing the power of God, was accompanied by many other heraldic and theological emblems. Four angelic creatures crowned with leaves and plumed with peacock feathers guarded the two-wheeled chariot; and three angels danced around the right wheel of the chariot. They were the colour of flames of emeralds, of freshly fallen snow. Four angels attended the left wheel, and these were robed in purple. There followed two aged and venerable men, who were perhaps St. Luke and St. Paul, and these in turn were followed by the four authors of the epistles and by “an old solitary man, walking as though in sleep, with sharpened features”, who seem to have been St. John of the Apocalypse.So Dante imagined his emblematic triumph in all the colours of the New Testament.
Quote ID: 4447
Time Periods: 7
Shape of the Liturgy, The
Dom Gregory Dix
Book ID: 272 Page: 303
Section: 2A4
It is one thing to have knowledge of the course of liturgical history—of when this custom was introduced and where, of how such-and-such a prayer was given a new turn and by whom. It is quite another and a more difficult thing to understand the real motive forces which often underlie such changes.
Quote ID: 6840
Time Periods: 2
Shape of the Liturgy, The
Dom Gregory Dix
Book ID: 272 Page: 411
Section: 2A4
But there is nothing in the papal procession at this date corresponding to the later Western processional cross at the head of the procession, or to the special Papal cross. These both seem to owe their origin at Rome to a suggestion which that lover of ceremony for its own sake, the Frankish emperor Charlemagne, made to Pope Leo III in a.d. 800.
Quote ID: 6853
Time Periods: 7
Tacitus, Histories, LCL 249: Tacitus III, Histories, Books 4-5
Tacitus (Translated by A.J. Church)
Book ID: 197 Page: 197
Section: 2A4
XIII. Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites.{3} Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illuminated with fire from the clouds. Of a sudden the doors of the shrine opened and a superhuman voice cried: “The gods are departing.”* John’s note 1: Possibly refers to believers of the late first century
2. Longest surviving account of the Jews by any pagan author.*
Quote ID: 9029
Time Periods: 01
Tertullian, ANF Vol. 3, Latin Christianity: Its Founder, Tertullian
Edited by Philip Schaff and Alan Menzies
Book ID: 678 Page: 689
Section: 2A4
"In the matter of kneeling also prayer is subject to diversity of observance, through the act of some few who abstain from kneeling on the Sabbath; and since this dissension is particularly on its trial before the churches, the Lord will give His grace that the dissentients may either yield, or else indulge their opinion without offence to others. We, however (just as we have received), only on the day of the Lord’s Resurrection ought to guard not only against kneeling, but every posture and office of solicitude; deferring even our businesses lest we give any place to the devil."PJ footnote reference: Tertullian, On Prayer, XXIII.
Quote ID: 9736
Time Periods: 2
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: 53
Section: 2A4,4B
Apology and De Spectaculis IX.Finally, when you are testing Christians, you offer them sausages full of blood; you are throughly well aware, of course, that among them it is forbidden; but you want to make them transgress.
Quote ID: 2945
Time Periods: 23
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: 85
Section: 2A4
chapter XVI
. . . the sun with us everywhere in his own orb.{d} This suspicion must be due to its becoming known that we turn to the East when we pray.
Quote ID: 2954
Time Periods: 23
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: 265
Section: 2A4
We must give the same interpretation to the equipments which are reckoned among the ornaments of office. The purple, the rods (fasces), the fillets and garlands, and then the harangues and edicts, and the dinners on the eve of installation do not lack the pomp of the devil nor the invocation of demons.
Quote ID: 8078
Time Periods: 023
Tertullian, On Fasting, III
Edited by: Alexander Roberts and James Donaldson
Book ID: 708 Page: 5
Section: 2A4
Adam, he said, “yielded more readily to his belly than to God, heeded the meat rather than the mandate, and sold salvation for his gullet! He ate, in short, and perished.”*PJ Footnote reference: Tertullian, On Fasting, III, ANF, Vol. 4, The Fathers of the Third Century.*
Quote ID: 9886
Time Periods: 247
Tertullian, On Fasting, XVI
Edited by: Alexander Roberts and James Donaldson
Book ID: 709 Page: 113
Section: 2A4
“But it is enough for me that you, by heaping blasphemies upon our xerophagies, put them on a level with the chastity of an Isis and a Cybele. I admit the comparison in the way of evidence. Hence (our xerophagy) will be proved divine, which the devil, the emulator of things divine, imitates. It is out of truth that falsehood is built; out of religion that superstition is compacted. Hence you are more irreligious, in proportion as a heathen is more conformable. He, in short, sacrifices his appetite to an idol-god; you to (the true) God will not. For to you your belly is god, and your lungs a temple, and your paunch a sacrificial altar, and your cook the priest, and your fragrant smell the Holy Spirit, and your condiments spiritual gifts, and your belching prophecy.”*PJ Reference: Tertullian, On Fasting, XVI, ANF Vol. 4, Fathers of the Third Century.*
Quote ID: 9887
Time Periods: 23
Theodosian Code, The
Clyde Pharr, Theresa Sherrer. Davidson, Mary Brown. Pharr, and C. Dickerman. Williams
Book ID: 293 Page: 472
Section: 2A4,3C
TITLE 10: PAGANS, SACRIFICES, AND TEMPLES{1} (DE PAGANIS, SACRIFICIIS, ET TEMPLIS)I. Emperor Constantine Augustus to Maximus.{2}
If it should appear that any part of Our palace or any other public work has been struck by lightning, the observance of the ancient custom shall be retained, and inquiry shall be made of the soothsayers as to the portent thereof. Written records thereof shall be very carefully collected and referred to Our Wisdom. Permission shall be granted to all other persons also to appropriate this custom to themselves, provided only that they abstain from domestic sacrifices,{3} which are specifically prohibited.
I. You shall know, furthermore, that We have received the official report and the interpretation thereof which was written about the striking of the amphitheater by lightning, about which you had written to Heraclianus, Tribune and Master of Offices.
Given on the sixteenth day before the kalends of January at Sofia (Serdica).—December 17, (320). Received on the eighth day before the ides of March in the year of the second consulship of Crispus and Constantine Caesars.—March 8, 321.
Quote ID: 9329
Time Periods: 4
Turning towards the Lord; Orientation in Liturgical Prayer
Uwe Michael Lang
Book ID: 463 Page: 15
Section: 2A4
The intellectual and spiritual climate appears favourable to a recovery of the sacred direction in Christianity….
Quote ID: 9013
Time Periods: 247
Turning towards the Lord; Orientation in Liturgical Prayer
Uwe Michael Lang
Book ID: 463 Page: 45
Section: 2A4
In the New Testament, the special significance of the eastward direction for worship is not explicit. Even so, tradition has found many biblical references for this symbolism….
Quote ID: 9014
Time Periods: 247
Turning towards the Lord; Orientation in Liturgical Prayer
Uwe Michael Lang
Book ID: 463 Page: 47
Section: 2A4
There is strong evidence for eastward prayer from most parts of the Christian world from the second century onwards.
Quote ID: 9015
Time Periods: 247
Turning towards the Lord; Orientation in Liturgical Prayer
Uwe Michael Lang
Book ID: 463 Page: 50
Section: 2A4
And now we must add a few remarks on the direction in which we should face while praying. There are four cardinal points—north, south, east, and west. It should be immediately clear that the direction of the rising sun obviously indicates that we ought to pray inclining in that direction, an act which symbolizes the soul looking towards where the true light rise.{43}
Quote ID: 9016
Time Periods: 247
Turning towards the Lord; Orientation in Liturgical Prayer
Uwe Michael Lang
Book ID: 463 Page: 50/51
Section: 2A4
Origen attests that together with other rites the turning to the east was ‘handed on and entrusted to us by the High Priest and his sons’, that is, it has its origin with Christ and his apostles.{45}
Quote ID: 9017
Time Periods: 247
Valerius Maximus, Memorable Doings and Sayings, LCL 492: Maximus 1, Books 1-5
Edited by D. R. Shackleton Bailey
Book ID: 555 Page: 17
Section: 2A4
Such was the zeal of the ancients not only for the observance but for the expansion of religion that when Rome was highly flourishing and wealthy, ten sons of leading men were handed over to each of the peoples of Etruria by decree of the senate to learn sacred lore.{7}PJ footnote reference: Valerius Maximus, Memorable Doings and Sayings, I.1.1.
Quote ID: 9219
Time Periods: 0147
Valerius Maximus, Memorable Doings and Sayings, LCL 492: Maximus 1, Books 1-5
Edited by D. R. Shackleton Bailey
Book ID: 555 Page: 21
Section: 2A4
No wonder therefore if the indulgence of the gods has persisted, ever watchful to augment and protect an imperial power by which even minor items of religious significance are seen to be weighed with such scrupulous care; for never should our community be thought to have averted its eyes from the most meticulous practice of religious observances.PJ footnote reference: Valerius Maximus, Memorable Doings and Sayings, I.1.8.
Quote ID: 9220
Time Periods: 0147
When Heresy Was Orthodox, Quartodecimanism As a Brief Case Study, CSCO
Justin L. Daneshmand, PhD
Book ID: 478 Page: 3
Section: 2A4
Quartodecimanism was popular amongst Christians of the proto-Orthodox or catholic (lowercase ‘c’) churches in Asia Minor.
Quote ID: 9058
Time Periods: 23
When Heresy Was Orthodox, Quartodecimanism As a Brief Case Study, CSCO
Justin L. Daneshmand, PhD
Book ID: 478 Page: 4
Section: 2A4
(Eusebius, HE5.24; cf. Sozomenus, HE7.19).The Quartodecimans were apparently still fighting for their practice into the fourth century CE in Constantinople (cf. passing references in Socrates Scholasticus, HE6.11, 7.29).
Quote ID: 9059
Time Periods: 4
When Heresy Was Orthodox, Quartodecimanism As a Brief Case Study, CSCO
Justin L. Daneshmand, PhD
Book ID: 478 Page: 4/5
Section: 2A4
English Christians were also setting Easter according to a different manner that Rome still in the 8th century CE and were accused of observing the feast according to the Hebrew custom (Bede, Historia ecclesiastica gentis Anglorum 2.2, 2.19, 3.4, 3.25).{9}
Quote ID: 9060
Time Periods: 7
When Heresy Was Orthodox, Quartodecimanism As a Brief Case Study, CSCO
Justin L. Daneshmand, PhD
Book ID: 478 Page: 5
Section: 2A4
Ultimately, Victor in Rome passed over the Quartodeciman view and deemed it heterodoxical. He swiftly sought to excommunicate the Christians in Asia Minor, but Irenaeus of Gaul urged him ‘not to excommunicate whole churches of God for following a tradition of ancient custom’ (Eusebius, HE5.24).
Quote ID: 9061
Time Periods: 2
End of quotes