Section: 2D - Doctrines.
Number of quotes: 25
Apostolic Tradition of Hippolytus, The
Hippolytus, translated by Burton Scott Easton
Book ID: 437 Page: 44
Section: 2D
If a catechumen should be arrested for the name of the Lord, let him not hesitate about bearing his testimony; for if it should happen that they treat him shamefully and kill him, he will be justified, for he has been baptized in his own blood.
Quote ID: 8791
Time Periods: ?
Catechism Of The Catholic Church
Pope John Paul II
Book ID: 48 Page: 184/185
Section: 2D
The condition of Christ’s risen humanity645 By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples. He invites them in this way to recognize that he is not a ghost and above all to verify that the risen body in which he appears to them is the same body that had been tortured and crucified, for it still bears the traces of his passion.[508] Yet at the same time this authentic, real body possesses the new properties of a glorious body: not limited by space and time but able to be present how and when he wills; for Christ’s humanity can no longer be confined to earth and belongs henceforth only to the Father’s divine realm.[509] For this reason too the risen Jesus enjoys the sovereign freedom of appearing as he wishes: in the guise of a gardener or in other forms familiar to his disciples, precisely to awaken their faith.[510]
Pastor John’s Note: Fake
646 Christ’s Resurrection was not a return to earthly life, as was the case with the raisings from the dead that he had performed before Easter: Jairus’ daughter, the young man of Naim, Lazarus. These actions were miraculous events, but the person miraculously raised returned by Jesus’ power to ordinary earthly life. At some particular moment they would die again. Christ’s Resurrection is essentially different. In his risen body he passes from the state of death to another life beyond time and space. At Jesus’ Resurrection his body is filled with the power of the Holy Spirit: he shares the divine life in his glorious state, so that St. Paul can say that Christ is “the man of heaven.”[511]
Pastor John’s Note: Same as before
Quote ID: 1102
Time Periods: 17
Catechism Of The Catholic Church
Pope John Paul II
Book ID: 48 Page: 256
Section: 2D
Christ endowed the Church’s shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism takes several forms:891 “The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when as supreme pastor and teacher of all the faithful-who confirms his brethren in the faith-he proclaims by a definitive act of doctrine pertaining to faith or morals.
Quote ID: 1106
Time Periods: 127
Catechism Of The Catholic Church
Pope John Paul II
Book ID: 48 Page: 280
Section: 2D
990 The term “flesh” refers to man in his state of weakness and mortality.534 The “resurrection of the flesh” (the literal formulation of the Apostles’ Creed) means not only that the immortal soul will live on after death, but that even our “mortal body” will come to life again. 535
Quote ID: 1110
Time Periods: 2347
Catechism Of The Catholic Church
Pope John Paul II
Book ID: 48 Page: 296
Section: 2D
1056 Following the example of Christ, the Church warns the faithful of the “sad and lamentable reality of eternal death” (GCD 69), also called “hell.”
Quote ID: 1111
Time Periods: 127
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 194
Section: 2A1,2D
There were two sources for the theology of confirmation. First is in the letter of Pope Innocent I to Bishop Decentius of Gubbio (c. 416), to which we have already referred. On the post-baptismal ceremonies Innocent asserts: “it belongs solely to the episcopal office that bishops consign and give the Paraclete Spirit.” He cites the example of the apostles in Acts 8 going to Samaria to confirm the work done there by Philip the deacon by laying their hands on the newly baptized and giving them the Holy Spirit.. . . .
It should be noted that Jerome, who had served as secretary to Pope Damasus until the latter’s death in 384, and who knew Innocent and was supported by this pope in his monastic endeavors in Palestine after 401, lampooned the notion that “from the bishop alone proceeds the calling down of the Holy Spirit” on the baptismal candidates.
Quote ID: 1223
Time Periods: 5
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 248
Section: 2D
The issue of the real presence of Christ’s body and blood in the sacrament of the altar was the dominant concern in sacramental theology during the Middle Ages in the West.
Quote ID: 1230
Time Periods: 567
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 151
Section: 2D
Pentecostals can be found in almost every theological tradition, with little more than a similar understanding of the power of Holy Spirit baptism unifying them.
Quote ID: 1538
Time Periods: 27
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 158
Section: 2D
Consequently, charismatic Christians adopt political perspectives across the entire range of possible relations to the state.
Quote ID: 1541
Time Periods: 27
Cicero, On the Nature of the Gods, LCL 268: Cicero XIX
Translated by H. Rackham
Book ID: 354 Page: 21
Section: 2D
VIII. Hereupon Velleius began, in the confident manner (I need not say) that is customary with Epicureans, afraid of nothing so much as lest he should appear to have doubts about anything.Pastor John’s note: Nature of the Gods II, viii(1)
Quote ID: 8134
Time Periods: 2
Civilizations of the Middle Ages: A Completely Revised and Expanded Edition of Medieval History, The
Norman F. Cantor
Book ID: 203 Page: 63
Section: 3E,2D
The first pope who seems to have perceived the great role in western civilization that the bishopric of Rome could possibly attain as a result of the disintegration of the Roman Empire was Pope Leo I, usually called St. Leo the Great (440-461).…
It was Leo I who clearly formulated the doctrine upon which the papacy could make those claims to jurisdiction that came close to fulfillment in the High Middle Ages. St. Leo can therefore be said to be the creator of the doctrine of the medieval papacy. St. Leo was born in the last decade of the fourth century and was elected bishop of Rome in A.D. 440. He was a member of an old aristocratic Roman family.
Quote ID: 4678
Time Periods: 5
Civilizations of the Middle Ages: A Completely Revised and Expanded Edition of Medieval History, The
Norman F. Cantor
Book ID: 203 Page: 64
Section: 3E,2D
[Used BOLD part only]Twice, in 452 and 455, Leo, aware of the impending collapse of the Roman state, went out from Rome to engage in negotiations with barbarian kings who had invaded Italy and implored them to spare the city of Rome. In at least the first instance, in his negotiations with the Huns, he was successful. In 455 he had less success dealing with the Vandals, but it is significant that the bishop of Rome had taken the place of the Roman emperor as defender of the Eternal City.
…
Yet half-consciously the pope worked to make the Roman episcopate the successor of the Roman state in the West. The way for this transformation of leadership in the West from the Roman state to the see of Rome was prepared not only by Leo’s activities, but even more by the success with which he vindicated the claim of the Roman see to theoretical supremacy in the church.
Quote ID: 4679
Time Periods: 5
Civilizations of the Middle Ages: A Completely Revised and Expanded Edition of Medieval History, The
Norman F. Cantor
Book ID: 203 Page: 65
Section: 3E,2D
Thus the bishop of Rome alone possesses the keys to the kingdom of Heaven. He alone is the vicar of Christ on Earth. He is the chief shepherd of Christ’s flock. This view was never accepted by the Greek bishops; it had, in fact, been denied by North African Latin Christians as late as the third century.…
But although the bishops of the western half of the empire recognized the validity of the claims made by St. Leo for the Petrine doctrine, the pope’s effective power was confined to Italy. France and Spain were on their own, and there were to be great labors and struggles in these other areas in succeeding centuries as the pope tried to extend his jurisdictional influence and make himself the real head of the western church. This attempt to turn the Petrine doctrine into a practical reality was to be the main theme in the history of the medieval papacy.
Quote ID: 4680
Time Periods: 345
Civilizations of the Middle Ages: A Completely Revised and Expanded Edition of Medieval History, The
Norman F. Cantor
Book ID: 203 Page: 65/66
Section: 3E,2D
We can look back over the whole period between the death of Constantine and the end of the pontificate of Leo the Great and see that, unintentionally, the Christian Roman emperors had laid the foundation for the power of the medieval papacy. During the fourth century, the bishops of Rome were a succession of weak and incompetent men who used the great traditions and inherently vast powers of their office to little advantage. Fortunately, the emperors did the popes’ work for them. They crushed paganism and made Rome into a Christian city, which Constantine had failed to do and which the popes by their own efforts would almost certainly have never done. The emperors destroyed heresy and assured the doctrinal unity of the western church. They endowed the church with enormous material benefits and corporate privileges. Then in the middle of the fifth century the Roman state in the West collapsed. All that was necessary was the appearance of a great personality on the throne of Peter, a man of bold ideas and enormous energy, for the bishop of Rome to take over the leadership of the western church from the empire. St. Leo was the right man. Thanks to the work of the Christian emperors, the foundations of papal power had been laid.
Quote ID: 4681
Time Periods: 45
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 277/278
Section: 2D
Augustine has come to be seen as the cornerstone of the western Christian tradition.
Quote ID: 4977
Time Periods: 45
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 278
Section: 2D
Augustine’s works were the earliest to be printed after the Bible.
Quote ID: 4978
Time Periods: 45
Early Christian Doctrines
J. N. D. Kelly
Book ID: 428 Page: 4
Section: 1A,2D
Further, conditions were favourable to the coexistence of a wide variety of opinions even on issues of prime importance.
Quote ID: 8696
Time Periods: 2345
Last Pagans of Rome, The
Alan Cameron
Book ID: 241 Page: 175
Section: 2D,2D3B
After studying Christian writings for some years in private, Victorinus told his friend the Christian priest Simplicianus that he was “now a Christian.”“I shall not believe that or count you among the Christians,” Simplicianus replied, “until I see you in the church of Christ.”
“Do then walls make a Christian?” Victorinus famously responded.
They had this conversation many times, until one day he finally said to Simplicianus, “Let’s go to church; I want to become a Christian” (volo Christianus fieri).
Not the least interesting detail in this story is the implication that, but for Simplicianus’s insistence, Victorinus might have continued to believe that his personal acceptance of Christian teaching was enough to make him a Christian, without the need to confess his faith publicly in church. That public confession in front of a crowd of their social inferiors must have been particularly hard for Roman aristocrats.
Quote ID: 6065
Time Periods: 3
Late Antiquity: A Guide to the Postclassical World
Ed. G.W. Bowerrsock, Peter Brown, Oleg Grabar
Book ID: 126 Page: 5
Section: 2D
By the 6th and 7th century, lists of councils, with their canons, had become a standard way of claiming authority in doctrinal matters.
Quote ID: 2870
Time Periods: 67
Leo the Great, Letter XV.ii
Edited by Philip Schaff and Henry Wace
Book ID: 706 Page: 21
Section: 2D
II. (1) The Priscillianists’ denial of the Trinity refuted.And so under the first head is shown what unholy views they hold about the Divine Trinity: they affirm that the person of the Father, the Son, and the Holy Ghost is one and the same, as if the same God were named now Father, now Son, and now Holy Ghost: and as if He who begot were not one, He who was begotten, another, and He who proceeded from both, yet another; but an undivided unity must be understood, spoken of under three names, indeed, but not consisting of three persons. This species of blasphemy they borrowed from Sabellius, whose followers were rightly called Patripassians also: because if the Son is identical with the Father, the Son’s cross is the Father’s passion (patris-passio): and the Father took on Himself all that the Son took in the form of a slave, and in obedience to the Father. Which without doubt is contrary to the catholic faith, which acknowledges the Trinity of the Godhead to be of one essence (ὁμοούσιον) in such a way that it believes the Father, the Son, and the Holy Ghost indivisible without confusion, eternal without time, equal without difference: because it is not the same person but the same essence which fills the Unity in Trinity.
*PJ Reference: Leo the Great, Letter XV.ii, Leo the Great, Gregory the Great, NPNF Vol. 12.*
Quote ID: 9883
Time Periods: 5
Lucretius, On The Nature Of Things, LCL 181: Lucretius
Lucretius
Book ID: 162 Page: 15
Section: 2D
Received opinion, wholly false forsooth.
Quote ID: 3421
Time Periods: 0
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 45
Section: 2A5,2D
At no time did Luther (or any of the other mainstream Reformers) demonstrate a desire to return to the practices of the first-century church. These men set out merely to reform the theology of the Catholic church.
Quote ID: 3527
Time Periods: 6
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 15/16
Section: 2D
At the council assembled at Ephesus in June 431, Cyril, acting swiftly and on his own initiative, had pushed through the condemnation of Nestorius, then patriarch of Constantinople, in the name of a Christological formula: the human and divine natures in Christ had been indissolubly and instantly linked at the very moment of his conception in the womb of the Virgin Mary. Mary must henceforth be called Theotokos, “she who gave birth to God.” To deny the formula, as elaborated by Cyril in singularly intransigent terms, was to incur the anathema of all orthodox Christians.. . . .
When John and the bishops of the East finally arrived on June 26, they found that Cyril had acted: Nestorius had already been condemned in a tumultuous assembly.
John and his retinue returned, aggrieved and unconvinced, to Antioch. It was now the duty of Theodosius II, as emperor, to command John to accept the condemnation of Nestorius and its theological corollary, the anathema declared by Cyril against all who opposed his own views. The tribune Aristolaos was, accordingly, dispatched to Antioch in the fall of 431, with instructions to impose the decision of the council.
Quote ID: 4016
Time Periods: 5
Religious History of the Roman Empire: Pagans, Jews, and Christians, The
Edited by J. A. North and S. R. F. Price
Book ID: 166 Page: 71
Section: 2D
The ancient commentator Servius, writing probably in the early fifth century CE, provides a plausible answer: ‘because, although the Romans adopted many rites (sacra), they always condemned those of magic.
Quote ID: 3498
Time Periods: 5
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 284
Section: 2D
The celibacy of the clergy was one of the points contested by Vigilantius, and submitted by the bishop of Thoulouse to the consideration of the Roman pontiff, who expressed himself to this effect, ‘The married priests and deacons who still live with their wives should be deposed from their offices, unless they consent to live in continence for the future.’ {§} Innocent referred to a decretal of Pope Siricius, issued twenty years before, and speaks of those who might yet be in ignorance of the ordinance against married clergy. Thus it is that incidental passages, in the writings and decretals of the fourth and fifth centuries, let out the fact, that the yoke of celibacy was a recent imposition of episcopal authority, and not an enactment of the primitive church.
Quote ID: 7242
Time Periods: 45
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