Section: 2D3B - Other.
Number of quotes: 352
2000 Years of Charismatic Christianity
Eddie L. Hyatt
Book ID: 3 Page: 45
Section: 2D3B
Augustine also discusses a phenomenon that he called jubilation, which is very similar to what modern Charismatics would call “singing in the Spirit,” that is, in other tongues. According to Augustine, a person begins to jubilate when the mouth is not able to express with words what the heart is singing. The person continues to make sounds, but the sounds are inarticulate because the heart is giving utterance to what it cannot say in words. He then says:And for whom is such jubilation fitting if not for the ineffable God? For he is ineffable whom one cannot express in words; and if you cannot express him in words, and yet you cannot remain silent either, then what is left but to sing in jubilation, so that your heart may rejoice without words, and your unbounded joy may not be confined by the limits of syllables. {17}
. . . .
Augustine may, therefore, be responsible, more than anyone else, for what has become known as the Cessation Theory.
PJ Note: Augustine (13 November 354 – 28 August 430)
Quote ID: 22
Time Periods: 45
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: 23
Section: 2D3B
200 AD, Clement of Alexandria: Glossolalia Branded as Heresy by Catholic Bishops: Many Catholic bishops of that day, and before that time, were terrified of the gifts of the Spirit, and claimed only heretics speak in tongues. As a result of this teaching, and other false doctrines of Catholicism, the Spirit of God left them. So, naturally they branded all Jesus’ name Pentecostal people as heretics. According to Blunt, Clement claimed that the Catholic Fathers gave it [speaking in tongues] as the mark of the false prophets that they spoke in an ecstasy. {53}[Footnote 53] - Dictionary of Sects, Heresies, Ecclesiastical Parties, and Schools of Religious Thought, pg 338.
Quote ID: 8661
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: 24
Section: 2D3B
Origen preserving Celsus’ discourse wrote:Celsus promises to give an account of the manner in which prophecies are delivered in Phoenicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject.... ‘There are many,’ he says, ‘who, although of no name, with the greatest facility [ability] and on the slightest occasion... [prophesied as God’s Spirit spoke through them saying]:
‘I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see Me returning again with heavenly power. Blessed is he who now does Me homage [that is, believes in and serve Me]. On all the rest I will send down eternal fire, both on cities and on countries.... Those who are faithful to me I will preserve eternally.’ Then he goes on to say: ‘To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning. {62}
[Footnote 62] - Ante Nicene Fathers, vol 4, Origen Against Celsus, bk 7, chp 9, pg 1265.
Quote ID: 8662
Time Periods: 2
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: 26/27
Section: 2D3B
390 AD, Catholic Patriarch John Chrysostom: Glossolalia Had Ceased in Catholicism: This Catholic Priest moaned the fact that the gifts of the Spirit were no longer in operation in the Catholic Church. It was nothing more than a memory. He evidently accepted the literal interpretation of Acts 2:1-4 that the Holy Ghost was given with the Biblical evidence of speaking in tongues. In his exposition of 1 Corinthians 12:1-7, he declared:‘Now concerning spiritual gifts, brethren, I would not have you ignorant....’ This whole passage is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation [referring to the Gifts of the Spirit], being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more? This however let us defer to another time, but for the present let us state what things were occurring then. Well: what did happen then? Whoever was baptized he straightway spake with tongues....
They at once on their baptism received the Spirit, yet the Spirit they saw not, for it is invisible; therefore God’s grace bestowed some sensible proof of that energy. And one straightway spake in the Persian, another in the Roman, another in the Indian, another in some other such tongue: and this made manifest to them that were without that it is the Spirit in the very person speaking. Wherefore also he so calls it, saying, ‘But to each one the manifestation of the Spirit is given to profit withal. Chrysostom commenting on verse 7 said that Paul: called: The gifts ‘a manifestation of the Spirit.’ For as the Apostles themselves had received this sign first, so also the faithful went on receiving it, I mean, the gift of tongues. {71}
[Footnote 71] - Nicene & Post Nicene Fathers, series 1, vol 12, Chrysostom, 1 Corinthians, Homily 29, pp 389, 390.
Quote ID: 8663
Time Periods: 45
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: 27
Section: 2D3B
Augustine in his Homilies on the First Epistle of John, like Chrysostom, accepted the literal sense of Acts 2:1-4, 10:44-48, and 19:1-5, as the fulfillment of Isa 28:9-12. He believed: “speaking in tongues was the evidence of being born again, for those who were in the early Church.” He believed that this sign was done away in the Catholic Church. Therefore, he told his people that the fruit of the Spirit, especially love is now the evidence of being born of the Spirit. Augustine proclaimed:In the earliest times, ‘the Holy Ghost fell upon them that believed: and they spake with tongues,’ which they had not learned, ‘as the Spirit gave them utterance.’ These were signs adapted to the time.... That thing was done for a betokening, and it passed away. In the laying on of hands now, that persons may receive the Holy Ghost, do we look that they should speak with tongues...? If then the witness of the presence of the Holy Ghost be not now given through these miracles, by what is it given, by what does one get to know that he has received the Holy Ghost? Let him question his own heart. If he loves his brother the Spirit of God dwelleth in him. {72}
[Footnote 72] - Ib., Series 1, vol 7, Augustine, Homilies on the First Epistle of John, # 6, sec 10, pp 992-993.
It is very obvious that Augustin anticipated a negative reply to his question! Augustine writing against the Donatist, on baptism wrote:
We are right in understanding that the Holy Spirit may be said not to be received except in the Catholic Church. For the Holy Spirit is not only given by the laying on of hands amid the testimony of temporal sensible miracles [meaning speaking in tongues], as He was given in former days to be the credentials of a rudimentary faith, and for the extension of the first beginnings of the Church. For who expects in these days that those on whom hands are laid that they may receive the Holy Spirit should forthwith begin to speak with tongues? {73}
[Footnote 73] - Ib., Series 1, vol 4, Augustine, On Baptism, bk 3, chp 16, sec 21, pg 833.
Quote ID: 8664
Time Periods: 45
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: 28
Section: 2D3A,2D3B
AD 395, Catholic Bishop Jerome: Glossolalia Ceased in Catholicism, But Reveals the Oneness Montanists Still Practice It: According to the New Catholic Encyclopedia:----
As regards the passages brought together from the gospel of John with which a certain votary of Montanus has assailed you, passages in which our Savior promises that He will go to the Father, and that He will send the Paraclete.... The Holy Spirit came down, and the tongues of the believers were cloven, so that each spoke every language.... If, then, the apostle Peter, upon whom the Lord has founded the Church, has expressly said that the prophecy and promise of the Lord were then and there fulfilled, how can we claim another fulfillment for ourselves....{77}
[Footnote: 77] - NPNF2, Vol 6, Jerome, Letter XLI.1-3.
Quote ID: 8665
Time Periods: 45
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: 34
Section: 3A2A,2D3B
The dissemination [spreading] of Anabaptismwas so broad that both Catholics and Lutherans feared the established churches would be displaced.... At the Diet of Speyer in 1529 both Catholics and Lutherans agreed to subject them to the death penalty throughout the Holy Roman Empire.... They did not burn Catholics, but they drowned [Trinitarian] Anabaptist and they beheaded and burned Anti-Trinitarians [Anabaptist] whose beliefs were repugnant to most Protestants as well as to Catholics. {102}[Footnote 102] - Hunted Heretic, Bainton, Bainton, pp 278- 279, 298.
Quote ID: 8667
Time Periods: 7
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: 35
Section: 3A2A,2D3B
The phenomenon of speaking in tongues occurred among the Huguenots of France during this period. 110 Hamilton speaking of the glossolalia of the Huguenots wrote: A group of Huguenots (French Protestants), mostly peasants, who resisted the attempts of Louis XIV’s government to convert them to Roman Catholicism. Many were imprisoned, tortured, and martyred. Observers reported tongues, uneducated peasants and young children prophesying in pure, elegant French, enthusiastic, demonstrative worship, and people ‘seized by the Spirit’. {109}[Footnote 109] - The Charismatic Movement, 1975, Hamilton, pg 75.
Quote ID: 8668
Time Periods: 7
A.D. 381 Heretics, Pagans, and the Dawn of the Monotheistic State
Charles Freeman
Book ID: 11 Page: 40
Section: 2A1,2D3B
Most Christian communities had an initiation ceremony, baptism, which was referred to as ‘putting on Christ’, ‘an enlightenment’ or ‘a rebirth’. This gave access to the Eucharist, a shared meal in memory of Christ.
Quote ID: 178
Time Periods: 234
Abandoned to Lust: Sexual Slander and Ancient Christianity
Jennifer Wright Knust
Book ID: 457 Page: 5
Section: 2D3B
The second-century heresiologist Ireneaus summed it up: pseudo-Christians always “live licentious lives and hold godless doctrine.”{25} Greek, Roman, Jew, Persian, Christian, and heretic were all accused of sexual impropriety of one sort or another; enemies were inevitably represented as sexually profligate whether the author of the charge was a first-century Greek-speaking Jew or a second-century Roman aristocrat.{26}
Quote ID: 8970
Time Periods: 1247
Alexiad of Anna Comnena, The
Translated by Sewter, E, R. A.
Book ID: 515 Page: 496
Section: 2D3B
… (for the Bogomil sect is most adept at feigning virtue). No worldly hairstyles are to be seen among Bogomils: their wickedness is hidden beneath cloak and cowl. Your Bogomill wears a somber look; muffled up to the nose, he walks with a stoop, quietly muttering to himself – but inside he’s a raving wolf.
Quote ID: 9131
Time Periods: 7
Ante-Pacem Archaeological Evidence of Church Life Before Constantine
Graydon F. Snyder
Book ID: 25 Page: 3
Section: 2D3B,2E6
The scarcity of data prior to Constantine can be explained in several ways. Christian people of the first two centuries did indeed leave us material remains, and archaeologists have likely unearthed them. They simply cannot be distinguished from the non-Christian culture. Christians were indeed acting sociologically and economically, but not recording that activity in ways we can recognize it. As we indicated, that began to alter about 180 C.E. We can find material remains from that time—symbols, art, letters, funerary practices and some built forms. It took about 130 years after Paul universalized Judaism for a distinctly Christian culture to appear. However, not all scholars assume chronological development was the major factor in the appearance of Christian culture. Rodney Stark assumes a much smaller number of Christians than others. The Christian community was simply too few in number to produce a visible culture. In quite a different way, Finney argues that it took that time to establish artisans who could express symbols and pictures different from what they were accustomed. {i}
Quote ID: 445
Time Periods: 2
Apollonius, ANF Vol. 8, The Twelve Patriarchs, Excerpts and Epistles
Edited by Alexander Roberts and James Donaldson
Book ID: 470 Page: 775
Section: 2D3B
Pg. 775 -2D3A/3-“But who is this new teacher? His works and teaching inform us. This is he who taught the dissolution of marriage; who inculcated fasting; who called Peruga and Tymius, small towns of Phrygia, Jerusalem, because he wished to collect thither people from all parts; who set up exactors of money; who craftily contrives the taking of gifts under the name of voluntary offerings; who grants stipends to those who publish abroad his doctrine, that by means of gluttony the teaching of the doctrine may prevail.”
Pastor John footnote reference: Appolonius I, “Remains of the Second and Third Centuries”, ANF Vol. 8, 775
APOLLONIUS.{9} [A.D. 211.]
Quote ID: 9046
Time Periods: 2
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 22
Section: 2D3B
Of a gift of healingI.xv.1. If any one among the laity appear to have received a gift of healing by a revelation, hands shall not be laid upon him, because the matter is manifest.
Quote ID: 6923
Time Periods: 2
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 26
Section: 2D3B,3A1,3A4C
Servants of the Pagan StateII.xvi.17. A soldier who is in authority must be told not to execute men; if he should be ordered to do it, he shall not do it. He must be told not to take the military oath. If he will not agree, let him be rejected.
xvi.18. A military governor or a magistrate of a city who wears the purple, let him be cast out. He has despised God.
xv1.19. If a catechumen or a baptized Christian wants to become a soldier, let him be cast out. For he has despised God.
Quote ID: 6924
Time Periods: 2
Augustine, NPNF1 Vol. 1, The Confessions and Letters of St. Augustine
Edited by Philip Schaff
Book ID: 652 Page: 479
Section: 2D3B
“Being thus filled with the Holy Spirit, they speak immediately in the tongues of all nations, they boldly confute errors, they preach the truth that is most profitable for mankind, they exhort men to repent of their past blameworthy lives, and promise pardon by the free grace of God. Signs and miracles suitable for confirmation follow their preaching of piety and of the true religion.”PJ book footnote reference: Augustine, Letter CXXXVII.iv.16.
Quote ID: 9425
Time Periods: 4
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 337
Section: 2D3B
“For all who first received Him spoke with tongues; and in this sign there was a promise that, or in all nations, the Church of after times would faithfully proclaim the doctrine of the Spirit as well as of the Father and of the Son.”PJ book footnote reference: Augustine, Letter XXXII.15.
Quote ID: 9438
Time Periods: 34
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 460/1
Section: 2D3B
“For much more in the case of Cornelius and his friends, than in the case of that robber, might it seem superfluous that they should also be baptized with water, seeing that in them the gift of the Holy Spirit, which, according to the testimony of holy Scripture, was received by other men only after baptism, had made itself manifest by every unmistakable sign appropriate to those times when they spoke with tongues. Yet they were baptized, and for this action we have the authority of an apostle as the warrant.”PJ book footnote reference: Augustine, On Baptism, Against the Donatists, IV.22.30
Quote ID: 9440
Time Periods: 4
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 549
Section: 2D3B
“And yet you know, as you prove by your quotation, that the Holy Spirit descended in such wise, that those who were then filled with it spake with divers tongues: what was the meaning of that sign and prodigy? Why then is the Holy Spirit given now in such wise, that no one to whom it is given speaks with divers tongues, except because that miracle then prefigured that all nations of the earth should believe, and that thus the gospel should be found to be in every tongue?”PJ book footnote reference: Augustine, The Letters of Petilian the Donatist, II.32.74
Quote ID: 9441
Time Periods: 4
Augustine, NPNF1 Vol. 6, St. Augustine: Sermon on the Mount; Harmony of the Gospels; Homilies on the Gospels
Edited by Philip Schaff
Book ID: 656 Page: 419
Section: 2D3B
“For the Holy Ghost was at that time given in such sort, that He even visibly showed Himself to have been given. For they who received Him spake with the tongues of all nations; to signify that the Church among the nations was to speak in the tongues of all. So then they received the Holy Ghost, and He appeared evidently to be in them.”PJ footnote reference: Augustine, “Sermons on Selected Lessons of the New Testament”, XLIX.10.
Quote ID: 9443
Time Periods: 4
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: 195
Section: 2D3B
“How then, brethren, because he that is baptized in Christ, and believes on Him, does not speak now in the tongues of all nations, are we not to believe that he has received the Holy Ghost? God forbid that our heart should be tempted by this faithlessness. Certain we are that every man receives: but only as much as the vessel of faith that he shall bring to the fountain can contain, so much does He fill of it. Since, therefore, the Holy Ghost is even now received by men, some one may say, Why is it that no man speaks in the tongues of all nations? Because the Church itself now speaks in the tongues of all nations. Before, the Church was in one nation, where it spoke in the tongues of all. By speaking then in the tongues of all, it signified what was to come to pass; that by growing among the nations, it would speak in the tongues of all. Whoso is not in this Church, does not now receive the Holy Ghost. For, being cut off and divided from the unity of the members, which unity speaks in the tongues of all, let him declare for himself; he has it not. For if he has it, let him give the sign which was given then. What do we mean by saying, Let him give the sign which was then given? Let him speak in all tongues. He answers me: How then, dost thou speak in all tongues? Clearly I do; for every tongue is mine, namely, of the body of which I am a member. The Church, spread among the nations, speaks in all tongues; the Church is the body of Christ, in this body thou art a member: therefore, since thou art a member of that body which speaks with all tongues, believe that thou too speakest with all tongues. For the unity of the members is of one mind by charity; and that unity speaks as one man then spoke. ”PJ book footnote reference: Augustine, Lectures or Tractates on the Gospel of John, XXXII.7.
Quote ID: 9448
Time Periods: 4
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: 497/498
Section: 2D3B
In the earliest times, “the Holy Ghost fell upon them that believed: and they spake with tongues,” which they had not learned, “as the Spirit gave them utterance.”{2327} These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to shew that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away. In the laying on of hands now, that persons may receive the Holy Ghost, do we look that they should speak with tongues? Or when we laid the hand on these infants, did each one of you look to see whether they would speak with tongues, and, when he saw that they did not speak with tongues, was any of you so wrong-minded as to say, These have not received the Holy Ghost; for, had they received, they would speak with tongues as was the case in those times? If then the witness of the presence of the Holy Ghost be not now given through these miracles, by what is it given, by what does one get to know that he has received the Holy Ghost? Let him question his own heart.”PJ book footnote reference: Augustine, Homilies on The First Epistle of John, Homily VI.10.
Quote ID: 9450
Time Periods: 4
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: 498
Section: 2D3B
“What is the spirit that is not from God? That “which denieth that Jesus Christ is come in the flesh.” And what is the spirit that is from God? That “which confesseth that Jesus Christ is come in the flesh.” Who is he that confesseth that Jesus Christ is come in the flesh? Now, brethren, to the mark! let us look to the works, not stop at the noise of the tongue. Let us ask why Christ came in the flesh, so we get at the persons who deny that He is come in the flesh. If thou stop at tongues, why, thou shalt hear many a heresy confessing that Christ is come in the flesh: but the truth convicteth those men.”PJ book footnote reference: Augustine, The Epistle of St. John, Homily VI. xiii.
Quote ID: 9451
Time Periods: 4
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: 500
Section: 2D3B
“Charity therefore brought Him to the flesh. Whoever therefore has not charity denies that Christ is come in the flesh. Here then do thou now question all heretics. Did Christ come in the flesh? “He did come; this I believe, this I confess.” Nay, this thou deniest. “How do I deny? Thou hearest that I say it!” Nay, I convict thee of denying it. Thou sayest with the voice, deniest with the heart; sayest in words, deniest in deeds. “How,” sayest thou, “do I deny in deeds?” Because the end for which Christ came in the flesh, was, that He might die for us. He died for us, because therein He taught much charity. “Greater charity than this hath no man, that a man lay down his life for his friends.” Thou hast not charity, seeing thou for thine own honor dividest unity.”PJ book footnote reference: Augustine, The Epistle of St. John, Homily VI. xiii.
Quote ID: 9452
Time Periods: 4
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 77/79
Section: 2D3B,3A1
The first and most important encounter between Christianity and the Roman government took place in the year 30 when Jesus himself was brought before the Roman prefect of Judaea, who condemned him to death and had the title “King of the Jews” affixed to his cross.. . . .
They could not accept the gods or the rites of the Graeco-Roman world. They were not concerned with restoring the Roman republic or with any particular form of governmental order.
Quote ID: 594
Time Periods: 1
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 88
Section: 2D3B
In Lucian’s viewThose wretches have persuaded themselves that they are all going to be immortal and will live forever, so that they despise death and voluntarily give themselves up - most of them. Furthermore their lawgiver....persuaded them that they are all brothers and that once converted and having denied the Greek gods they should worship that executed sophist and live in accordance with his laws. They therefore despise everything equally and hold everything in common, having accepted such ideas without a soundly based faith.
Quote ID: 601
Time Periods: 2
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 94
Section: 2D3B
Toward the end of his elaborate treatise, Celsus severely criticize the Christians for their refusal to offer “due honors”, including rites of worship, to the emperors and their representatives. It looks as if they deliberately seek martyrdom. They refuse to take oaths by the Fortune or Genius of the emperor, though “earthly things have been given to him, and whatever you receive in this life you receive from him.”{9}[Footnote 9] Origen, Contra Celsum 8, 55-67.
If everyone were to do the same as you, there would be nothing to prevent him [the emperor] from being abandoned, alone and deserted, while earthly things would come into the power of the most lawless and savage barbarians, and nothing more would be heard among men either of your worship or of the true wisdom.{10}
[Footnote 10] Ibid., 8, 68 (tr. H. Chadwick).
Quote ID: 609
Time Periods: 2
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 95
Section: 2D3B
In effect an official Christian reply to Celsus was made by Theophilus, bishop of Antioch early in the reign of Commodus. He drew a sharp distinction between worship, to be offered only to the true God, and honor, legitimately due to the emperor, who owes his authority to God. Just as there is only one emperor and his subordinates cannot be given his title, so there is only one God, and only he can be worshipped. The honor due to the emperor is expressed through obeying him and praying for him.{12}
PJ NOTE: Theophilus, bishop of Antioch gave a perfect reply to Celsus.
[Footnote 12] Ad Autolycum I, II; for imperial power as given by God cf. Dio 71, 3, 4, ostensibly citing Marcus Aurelius. W. Ensslin (Sitzungsberichte der Bayerischen Akad. Der Wiss., Philos-hist. Abt., 1943, no. 6, 45 and 57) cites both passages but does not connect them.
Quote ID: 611
Time Periods: 2
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 261
Section: 2D3B
Theophilus insists that among Christians “self-control is present, continence is practised, monogamy is preserved, purity is guarded, injustice is thrust out, sin is uprooted, justice is exercised, the law is lived...”({3}, {15}). For him the observance of law is evidently essential to the Christian life.
Quote ID: 661
Time Periods: 2
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 311
Section: 2D3B,3A4B
As Frend points out, the early Christian lived “under the guidance of the Spirit in the Last Times” and “felt no call to imitate his Jewish neighbour and rebel against the earthly dominance of Rome.”
Quote ID: 669
Time Periods: 123
Bogomils, The: Medieval Sourcebook c. 1110
Anna Comnena
Book ID: 473 Page: 1
Section: 2D3B
…for the sect of the Bogomils is very clever in aping virtue. And you would not find any long-haired wording belonging to the Bogomils, for their wickedness was hidden under the cloak and cowl. A Bogomil looks gloomy and is covered up to the nose and walks with a stoop and mutters, but within he is an uncontrollable wolf.
Quote ID: 9050
Time Periods: 7
Caesar and Christ: The Story of Civilization
Will Durant
Book ID: 43 Page: 647
Section: 2D3B,3A1,4B
Pagan civilization was founded upon the state, Christian civilization upon religion. To a Roman, his religion was part of the structure and ceremony of government, and his morality culminated in patriotism; to a Christian his religion was something apart from and superior to political society; his highest allegiance belonged not to Caesar but to Christ. Tertullian laid down the revolutionary principle that no man need obey a law that he deemed unjust. {4} The Christian revered his bishop, even his priest, far above the Roman magistrate; he submitted his legal troubles with fellow Christians to his church authorities rather than to the officials of the state. {5} The detachment of the Christian from earthly affairs seemed to the pagan a flight from civic duty, a weakening of the national fiber and will. Tertullian advised Christians to refuse military service; and that a substantial number of them followed his counsel is indicated by Celsus’ appeal to end this refusal, and Origen’s reply that though Christians will not fight for the Empire they will pray for it. {6}
Quote ID: 927
Time Periods: 234
Caesar and Christ: The Story of Civilization
Will Durant
Book ID: 43 Page: 647
Section: 2D3B,4B
Marriage with a non-Christian was forbidden. Christian slaves were accused of introducing discord into the family by converting their masters’ children or wives; Christianity was charged with breaking up the home. {8}
Quote ID: 928
Time Periods: 234
Caesar and Christ: The Story of Civilization
Will Durant
Book ID: 43 Page: 647
Section: 2D3B,4B
The opposition to the new religion came rather from the people than from the state. The magistrates were often men of culture and tolerance; but the mass of the pagan population resented the aloofness, superiority, and certainty of the Christians, and called upon the authorities to punish these “atheists” for insulting the gods. Tertullian notes “the general hatred felt for us.” {9}
Quote ID: 929
Time Periods: 234
Catechism Of The Catholic Church
Pope John Paul II
Book ID: 48 Page: 213/214
Section: 2D3B
745 The Son of God was consecrated as Christ (Messiah) by the anointing of the Holy Spirit at his Incarnation (cf. Ps 2:6-7).
Quote ID: 1104
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 23
Section: 2D3B,3A2A
One of his predecessors, a certain Basil, had openly tried to convert the Byzantine emperor to the ways of dualism in the year 1100. The emperor was not amused, and Basil the Bogomil was burned for his temerity just outside the hippodrome of Constantinople.
Quote ID: 6542
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 109
Section: 2D3B,3A2A
The Perfect ran from the contagion of violence. Such horrors as Beziers and Bram strengthened their belief that the Church of Rome was illegitimate. The institution violated its own laws.
Quote ID: 6580
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 223
Section: 2D3B
As for the Church’s pretensions to equity, Garcias looked back at the bloody recent past, then enunciated a view that is still ahead of its time: “Justice cannot condemn a man to death. An official who judges someone a heretic and has him put to death is a murderer. God did not want a justice of death sentences. It is not right to go on a crusade...against the Saracens, or against a village like Montsegur that opposed the Church...The preachers of crusades are criminals.”
Quote ID: 6618
Time Periods: 7
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 115
Section: 2D3B
Charisms were facts of church life in the first centuries; therefore expectations that they would be granted within the rites of initiation do not seem unusual.If the baptism in the Spirit as understood today usually involves laying on of hands, a prayer for the descent of the Spirit, and some expectation that the charisms will be imparted, then the baptism in the Holy Spirit is integral to the whole rite of Christian initiation as Tertullian understood it, even though he did not name it so. If this is so, why are there not more witnesses among the early authors to the charisms within the liturgy of initiation? How could such a striking element be lost? To this question we now turn.
Quote ID: 1163
Time Periods: 1237
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 120
Section: 2D3B
Justin Martyr (c. 100-c. 165), who may have perceived that the charismatic prophetic dimension of the Old Testament belonged constitutively to Jahwism,{16} boasted to the Jewish Trypho “that the prophetic gifts remain with us,” having been transferred from the Jews.{17} Irenaeus witnessed to the presence in the church of his time of “prophetic charisms” and “tongues.”{18}
Quote ID: 1167
Time Periods: 2
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 130
Section: 2D3B
Jerome’s memory of the Roman church was that of a “whore decked in purple,” “the senate of the pharisees.”{91}
Quote ID: 1171
Time Periods: 45
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 146/147
Section: 2D3B
Christ himself is our true Jordan;{9} more than that, Christ is both the minister and the river in which the baptized are plunged.{10} Jesus’ baptism in the Jordan is his baptism in the Spirit, and it is this same baptism in the Spirit, explicitly so called by Origen, that he extends to us.{11} Before Origen, Justin Martyr had called Christian initiation “baptism in the Holy Spirit.”{12}
Quote ID: 1178
Time Periods: 23
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 174/175
Section: 2D3B
15 The Didascalia Apostolorum from North Syria in the earlier half of the third century uses Psalm 2:7 in the same way. Speaking of the role of the bishop: “through whom the Lord gave you the Holy Spirit, and through whom you have learned the word and have known God, and through whom you have been known of God, and through whom you were sealed, and through whom you became sons of light, and through whom the Lord in baptism, by the imposition of hand of the bishop, bore witness to each one of you and uttered his holy voice saying: ‘You are my son. I this day have begotten you.’” Didascalia Apostolorum{9}; Didascalia Apostolorum, ed. R. H. Connolly (Oxford: Clarendon, 1969) {93}.
Quote ID: 1189
Time Periods: 3
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 175
Section: 2D3B,2A1
The baptism of Jesus is the prototype. To know his baptism is to learn our own birth event: “This was done so that we in our time might learn what has been fully realized in Christ. After the water-bath, the Holy Spirit rushes upon us from the gate of heaven, that we might bathe in the anointing of the heavenly glory, and that we might become sons of God through adoption spoken by the voice of the Father.”{18} Our baptism is an icon of Jesus’. Here, as at Pentecost, the Spirit envelops.18 - Hilary of Poitiers, writing around 356 A.D..... (On Matthew, 2:6; 15:10)
Quote ID: 1190
Time Periods: 2
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 179
Section: 2D3A,2D3B
Protesting that charisms are not just adornments, Hilary [PJ: of Portiers? c. 310 – c. 367] insists they are “profitable gifts” (per quas dationum utilitates).{43} Then he details how the charisms are profitable: when the words of life are spoken; or when there is understanding of divine knowledge (which divides us from animals); when by faith we stand inside the gospel; when healings and miracles are performed; when by prophecy we are taught of God;{44} when spirits, holy or evil, are discerned; when sermons in foreign languages are signs that the Holy Spirit is active; when interpretation makes intelligible the sermons in foreign languages.{45} In all of these gifts the presence of the Spirit is manifested in concrete effects.{46} In short, the gifts make a difference; they are profitable.
Quote ID: 1192
Time Periods: 4
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 180/181
Section: 2D3A,2D3B
No evidence can be found in the text to support the supposition that Hilary was proposing something new and unheard of. The impression is given that Hilary was handing on something important and traditional. No enthusiastic group at enmity with their bishops is going to drive out the charisms given at Christian baptism, an icon of Jesus’ baptism in the Jordan.
Quote ID: 1193
Time Periods: 4
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 183
Section: 2D3A,2D3B
Hilary further specifies the nature of this river. “The Holy Spirit is called a river. When we receive the Holy Spirit, we are made drunk. Because out of us, as a source, various streams of grace flow, the prophet prays that the Lord will inebriate us. The prophet wants the same persons to be made drunk, and filled to all fullness with the divine gifts, so that their generations may be multiplied.
Quote ID: 1194
Time Periods: 4
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 348
Section: 2A1,2D3B
The baptism in the Spirit is the whole rite of initiation.
Quote ID: 1199
Time Periods: 2
Christian Priesthood Examined
Richard Hanson
Book ID: 55 Page: 60
Section: 2A6,2D3B
Whoever therefore obeys all these heavenly commands is a worshipper of the true God, whose sacrifices are gentleness of mind and an innocent life and good actions. Whoever manifests all these, sacrifices as often he performs any good and pious act. For God does not want a victim consisting of a dumb animal nor its death nor blood, but that of a man and his life....And so there is placed on the altar of God, which is really the Great Altar and which cannot be defiled because it is situated in man’s heart, righteousness, patience, faith, innocence, chastity, temperance. (Div. Inst. VI.24, 27-29). . . .
. . .gift means integrity of mind, sacrifice praise and hymnody (25.7). Sacrifice on our part can only consist of blessing, made by words. There is no need for a temple in this worship; it can just as well be given at home: “in fact each man has God always consecrated in his heart because he is the Temple of God” (25.16). In this radical doctrine of offering there is no room at all for a priest offering the sacrifice of Christ to God.
Pastor John’s note: Lactantius
Quote ID: 1238
Time Periods: 34
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 94
Section: 2D3B
But Augustine himself is the obvious figure to focus on, to determine the place of the wonderful in his most mature thinking. The last book within his major opus is the best place to look. Here he recalls the excitement at Milan, when he was last there, over a miraculous restoration of sight brought about by Saints Protasius and Gervasius. The prior miracle by which Ambrose had recently discovered their remains was one on everyone’s lips; this other, of healing, was witnessed by huge crowds.
Quote ID: 1299
Time Periods: 45
Christianizing the Roman Empire
Ramsay MacMullen
Book ID: 58 Page: 22
Section: 1A,2D3B,4B
. . . the Apostles’ success in winning recruits arose from their deeds, above all, in healing.
Quote ID: 1426
Time Periods: 456
Christians as the Romans Saw Them, The
Robert L. Wilken
Book ID: 201 Page: 46
Section: 2D3B,4B
Let me, says Tertullian, describe to you the “business of the Christian club (factio).”“We are an association (corpus) bound together by our religious profession, by the unity of our way of life and the bond of our common hope...We meet together as an assembly and as a society....We pray for the emperors....We gather together to read our sacred writing...With holy words we nourish our faith.....After the gathering is over the Christians go out as though they had come from a “school of virtue”.
PJ Note: Club
Quote ID: 4538
Time Periods: 23
Christians as the Romans Saw Them, The
Robert L. Wilken
Book ID: 201 Page: 49
Section: 2D3A,2D3B
Tacitus describes the execution of the Christians, but he makes it clear that it is not for their “incendiarism” that they are being killed, but because of their “antisocial tendencies” (literally, “hatred of mankind”) and the savagery of Nero.
Quote ID: 4540
Time Periods: 12
Christians as the Romans Saw Them, The
Robert L. Wilken
Book ID: 201 Page: 117
Section: 2D3B,3A3A
In the next fragment quoted by Origen, Celsus says that Christians ought to “accept public office in our country...for the sake of the preservation of the laws of piety” (x. Cels. 8.75). The point of Celsus’s comments is not that Christians are pacifists, but that they refuse to participate in any way in the public and civil life of the cities of the Roman Empire. As another critic put it, Christians “do not understand their civic duty” (Minucius, Octavius 12).
Quote ID: 4567
Time Periods: 123
Christians as the Romans Saw Them, The
Robert L. Wilken
Book ID: 201 Page: 119
Section: 2B1,2D3B
If you taught them, the Christians, that Jesus is not God’s Son, but that God is Father of all, and that we really ought to worship him alone, they would no longer be willing to listen to you unless you included Jesus as well, who is the author of their sedition. Indeed, when they call him Son of God, it is not because they are paying very great reverence to God, but because they are exalting Jesus greatly.” c. Cels. 8.14PJ: Celsus was a 2nd century fellow. Dates unknown. Origen wrote his “refutation” in 248.
Quote ID: 4568
Time Periods: 23
Christians as the Romans Saw Them, The
Robert L. Wilken
Book ID: 201 Page: 157
Section: 2D3B
Maximin Daia (310-13 C.E.) from page 156 He described Christians as those who “persist in that accursed folly” and encouraged the citizens to worship “Jupiter the best and greatest, the guardian of your most glorious city.” Those who persist in the folly of shunning the traditional worship are to be “driven from your city”...so that it may be purged of all contamination and impiety (asebeia)....
Quote ID: 4591
Time Periods: 4
Chrysostom, NPNF1 Vol. 12, Saint Chrysostom: Saint Chrysostom: Homilies on the Epistles of Paul to the Corinthians
Edited by Philip Schaff
Book ID: 662 Page: 168
Section: 2D3B
This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more?PJ footnote reference: Chrysostom, Homily XXIX.
Quote ID: 9489
Time Periods: ?
Chrysostom, NPNF1 Vol. 12, Saint Chrysostom: Saint Chrysostom: Homilies on the Epistles of Paul to the Corinthians
Edited by Philip Schaff
Book ID: 662 Page: 208/209
Section: 2D3B
At this point he makes a comparison between the gifts, and lowers that of the tongues, showing it to be neither altogether useless, nor very profitable by itself. For in fact they were greatly puffed up on account of this, because the gift was considered to be a great one. And it was thought great because the Apostles received it first, and with so great display; it was not however therefore to be esteemed above all the others. Wherefore then did the Apostles receive it before the rest? Because they were to go abroad every where.PJ footnote reference: Chrysostom, Homily XXXV.
Quote ID: 9490
Time Periods: ?
Chrysostom, NPNF1 Vol. 14, Saint Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
Book ID: 664 Page: 381
Section: 2D3B
“What then is this gift? charity. Nay, believe me; for the word is not mine, but Christ’s speaking by Paul. For what saith he? ‘Covet earnestly the best gifts: and yet show I unto you a more excellent way’ (1Cor. 12:31). What is this, ‘yet more excellent’? What he means is this. The Corinthians were proud over their gifts, and those having tongues, the least gift, were puffed up against the rest.”PJ footnote reference: Chrysostom, Homilies on Hebrews, III.10.
John’s Note: This is a theme of Chrysostom’s, that those in Corinth who spoke in tongues were puffed up against those in the Assembly who did not.
Quote ID: 9493
Time Periods: 4
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 160
Section: 2D3B
To suggest that Pentecostalism has a specific understanding of the state and citizenship is to misrepresent the extraordinary diversity that defines the movement. Though the commitment to, and centrality of, the doctrine of baptism in the Holy Spirit does provide its members with a common starting point.
Quote ID: 1542
Time Periods: 7
Clement of Alexandria, ANF Vol. 2, Fathers of the Second Century
Edited by Philip Schaff
Book ID: 665 Page: 319
Section: 2D3B
But among the lies, the false prophets also told some true things. And in reality they prophesied “in ecstasy,” as the servants of the apostate. And the Shepherd, the angel of repentance, says to Hermas, of the false prophet: “For he speaks some truths. For the devil fills him with his own spirit, if perchance he may be able to cast down any one from what is right.”
PJ footnote: Clement of Alexandria, Clement of Alexandria, The Stromata, I.xvii.
Quote ID: 9496
Time Periods: 2
Clement of Alexandria, LCL 092
Loeb Classical Library
Book ID: 140 Page: 273
Section: 2D3B
The Rich Man’s SalvationFor only he who has reached the truth and is distinguished in good works shall carry off the prize of eternal life. But prayer requires a soul that runs its course strong and persevering until the last day of life, and the Christian citizenship requires a disposition that is good and steadfast and that strains to fulfil {b} all the Saviour’s commandments.
Quote ID: 3034
Time Periods: 2
Clement of Alexandria, LCL 092
Loeb Classical Library
Book ID: 140 Page: 307
Section: 2A6,2D3B
The Rich Man’s SalvationSalvation does not depend upon outward things, whether they are many or few, small or great, splendid or lowly, glorious or mean, but upon the soul’s virtue . . .
Quote ID: 3041
Time Periods: 23
Clement of Alexandria, LCL 092
Loeb Classical Library
Book ID: 140 Page: 327
Section: 2D3B
For since a man is neither absolutely being lost if he is rich but fearful, nor absolutely being saved because he is bold and confident that he will be saved. . .
Quote ID: 3043
Time Periods: 2
Complete Sermons of Martin Luther Volume 4.1-2, The
Edited by John Nicholas Lenker
Book ID: 337 Page: 93/94
Section: 2D3B
Third Sunday Before Lent24. “Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain.”
….
1. This lesson is a part of the long four-chapter instruction Paul gives the Corinthians. Therein he teaches them how to deal with those weak in the faith, and warns rash, presumptuous Christians to take heed lest they fall, however they may stand at the present. He presents a forcible simile in the running of the race, or the strife for the prize. Many run without obtaining the object of their pursuit. But we should not vainly run. To faithfully follow Christ does not mean simply to run. That will not suffice. We must run to the purpose. To believe, to be running in Christ’s course, is not sufficient; we must lay hold on eternal life. Christ says (Mt 24, 13), “But he that endureth to the end, the same shall be saved.”
Quote ID: 7847
Time Periods: 7
Complete Sermons of Martin Luther Volume 4.1-2, The
Edited by John Nicholas Lenker
Book ID: 337 Page: 208
Section: 2D3B
TENTH SUNDAY AFTER TRINITYThe same is true of other factions—the Anabaptists and similar sects. What else do they but slander baptism and the Lord’s supper when they pretend that the external Word and outward sacraments do not benefit the soul, that the Spirit alone can do that?
Quote ID: 7853
Time Periods: 27
Complete Sermons of Martin Luther Volume 7, The
Edited by Eugene F. A. Klug
Book ID: 339 Page: 83
Section: 2D3B
NINETEENTH SUNDAY AFTER TRINITY17. The Anabaptists say the same thing: What can baptism do for the forgiveness of sins? “A handful of water cannot wash the soul,” stated Nicolaus Storck. Thomas Muentzer argued similarly. How can water cleanse the soul? The Spirit must do it. The pope and his monks, likewise, fail to see what power has been given to mankind to forgive sins.
18. Also, the Enthusiasts and Sacramentarians chime in, The Sacrament gives only bread and wine; therefore, one cannot find forgiveness of sin there; The Spirit must give it, the flesh profits nothing.
Quote ID: 7861
Time Periods: 27
Constitutions of the Apostles, ANF Vol. 7, Fathers of the Third and Fourth Centuries
Edited by Alexander Roberts and James Donaldson
Book ID: 505 Page: 479
Section: 2D3B
“It is not therefore necessary that every one of the faithful should cast out demons, or raise the dead, or speak with tongues; but such a one only who is vouchsafed this gift, for some cause which may be advantage to the salvation of the unbelievers, who are often put to shame, not with the demonstration of the world, but by the power of the signs….”*John’s Note: The work cannot be dated with certainty. Final compilation of material may be AD 375 to 380, but later editing is all but certain.*
Quote ID: 9109
Time Periods: 4
Conversion
A.D. Nock
Book ID: 70 Page: 83
Section: 2D3A,2D3B
Celsus tells of many prophets who went about in Syria and Palestine begging and moved as in prophecy.‘It is easy and usual for each to say, I am God, or the son of God, or a divine spirit. I have come, for the world is already perishing and you, O men, are going to destruction because of iniquities. I wish to save you, and you shall see me coming again with heavenly power. Blessed is he who has worshipped me now; on every one else, on cities and lands, I shall cast everlasting fire. And men who do not know the penalties which they incur will in vain repent and groan; but those who have obeyed me I shall keep in eternity’.
Quote ID: 1940
Time Periods: 2
Cults of the Roman Empire, The
Robert Turcan
Book ID: 209 Page: 11
Section: 2D3B,3A3A
‘Since we have taken into our hearth and home peoples with their disparate rites, their exotic cults or no cult at all an obvious allusion to the first Christians, this murky horde can be kept in check by fear alone’, Tacitus makes an anxious senator say (Annals, XIV, 44, 5).
Quote ID: 5125
Time Periods: 12
Cyprian, ANF Vol. 5, Fathers of the Third Century
Edited by Philip Schaff
Book ID: 666 Page: 388
Section: 2A1,2D3B
But as the birth of Christians is in baptism….
PJ footnote: Cyprian, Epistle LXXIII.7.
Quote ID: 9503
Time Periods: 3
Cyprian, ANF Vol. 5, Fathers of the Third Century
Edited by Philip Schaff
Book ID: 666 Page: 392
Section: 2D3A,2D3B
“Assuredly it is but natural that these should agree in having a baptism which is unreal, in the same way as they agree in repudiating the truth of the divinity. Of whom, since
it is tedious to reply to their several statements, either wicked or foolish, sufficient shortly to say in sum, that they who do not hold the true Lord the Father cannot hold the truth either of the Son or of the Holy Spirit; according to which also they who are called Cataphrygians, and endeavor to claim to themselves new prophecies, can have neither the Father, nor the Son, nor the Holy Spirit, of whom, if we ask what Christ they announce, they will reply that they preach Him who sent the Spirit that speaks by Montanus and Prisca.
PJ footnote: Cyprian, Epistle LXXIV.7.
Quote ID: 9506
Time Periods: 3
Decline and Fall of the Roman Empire - Vol. 2, The
Edward Gibbon
Book ID: 210 Page: 7
Section: 2D3B,4B
Since the Jews, who rejected with abhorrence the deities adored by their sovereign and by their fellow-subjects, enjoyed, however, the free exercise of their unsocial religion, there must have existed some other cause which exposed the disciples of Christ to those severities from which the posterity of Abraham was exempt. The difference between them is simple and obvious, but, according to the sentiments of antiquity, it was of the highest importance. The Jews were a nation, the Christians were a sect: and if it was natural for every community to respect the sacred institutions of their neighbours, it was incumbent on them to preserve in those of their ancestors.. . . .
The laws of Moses might be for the most part frivolous or absurd; yet, since they had been received during many ages by a large society, his followers were justified by the example of mankind, and it was universally acknowledged that they had a right to practise what it would have been criminal in them to neglect. But this principle, which protected the Jewish synagogue, afforded not any favour or security to the primitive church. By embracing the faith of the Gospel the Christians incurred the supposed guilt of an unnatural and unpardonable offence. They dissolved the sacred ties of custom and education, violated the religious institutions of their country, and presumptuously despised whatever their fathers had believed as true or had reverenced as sacred.
Quote ID: 5187
Time Periods: 123
Decline and Fall of the Roman Empire - Vol. 3, The
Edward Gibbon
Book ID: 319 Page: 162/163
Section: 2D3B
4 The presbyter Vigilantis, the protestant of his age, firmly, though ineffectually, withstood the superstition of monks, relics, saints, fasts, etc., for which Jerome compares him to the Hydra, Cerberus, the Centaurs, etc. and considers him only as the organ of the Dæmon (tom. ii. p. 120-126 tom. ii. p. 387-402, ed. Vallars.)
Quote ID: 7718
Time Periods: 25
Decline and Fall of the Roman Empire, Vol. 1, 15.3, The
Edward Gibbon
Book ID: 649 Page: 522/523
Section: 2D3A,2D3B
“And yet, since every friend to revelation is persuaded of the reality, and every reasonable man is convinced of the cessation, of miraculous powers, it is evident that there must have been some period in which they were either suddenly or gradually withdrawn from the Christian church. Whatever aera is chosen for that purpose, the death of the apostles, the conversion of the Roman empire, or the extinction of the Arian heresy, [82] the insensibility of the Christians who lived at that time will equally afford a just matter of surprise. They still supported their pretensions after they had lost their power. Credulity performed the office of faith; fanaticism was permitted to assume the language of inspiration, and the effects of accident or contrivance were ascribed to supernatural causes. The recent experience of genuine miracles should have instructed the Christian world in the ways of Providence and habituated their eye (if we may use a very inadequate expression) to the style of the divine artist. Should the most skillful painter of modern Italy presume to decorate his feeble imitations with the name of Raphael or of Correggio, the insolent fraud would be soon discovered, and indignantly rejected.”
Quote ID: 9407
Time Periods: 234
Didache: Text, Translation, Analysis, and Commentary, The
Aaron Milavec
Book ID: 211 Page: 29
Section: 2D3A,2D3B
11:7 A And every prophet speaking in Spirityou should not put on trial and not judge;
for every sin will be forgiven
but this sin will not be forgiven.
Quote ID: 5214
Time Periods: 12
Didache: Text, Translation, Analysis, and Commentary, The
Aaron Milavec
Book ID: 211 Page: 37
Section: 2D3B
16:2 C (And) frequently be gathered together,seeking the things pertaining to your souls;
for the whole time of your faith will not be of use to you
if in the end time you should not have been perfected.
Quote ID: 5219
Time Periods: 12
Didache: Text, Translation, Analysis, and Commentary, The
Aaron Milavec
Book ID: 211 Page: ix
Section: 2D3A,2D3B
Didache represents the preserved oral tradition whereby mid-first-century house churches detailed step-by-step transformation by which Gentile converts were to be prepared for full active participation in their assemblies.In fact, the Didache was created at the time of Paul’s mission to the gentiles, but it shows not the slightest awareness of that mission or of the theology that undergirded it.
Quote ID: 5203
Time Periods: 12
Didache: The Oldest Church Manual
Phillip Schaff
Book ID: 254 Page: 214
Section: 2D3B
CHAP. XVI.
WATCHFULNESS AND THE COMING OF CHRIST
4. But be ye frequently gathered together, seeking the things that are profitable for your souls; for the whole time of your faith shall not profit you except in the last season ye be found perfect.
Quote ID: 8787
Time Periods: ?
Documents of the Christian Church
Edited by Henry Bettenson & Chris Maunder
Book ID: 74 Page: 338
Section: 2D3B
The Chief Principles of the Christian religion, as professed by the people called the Quakers[These fifteen propositions were drawn up in 1678 by Robert Barclay, an educated disciple of George Fox. They form the headings of the fifteen chapters of his Apology for the Quakers.]
II. Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth Him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is and can be only revealed; …
. . . .
Moreover, these divine inward revelations, which we make absolutely necessary for the building up of true faith, neither do nor can contradict the outward testimony of the Scriptures, or right and sound reason. Yet from hence it will not follow that these divine revelations are to be subjected to the examination either of the outward testimony of the Scriptures, or of the natural reason of man,
Quote ID: 2076
Time Periods: ?
Earliest Christian Heretics – Readings from Their Opponents, The
Edited By Arland J. Hultgren and Steven A. Haggmark
Book ID: 213 Page: 17
Section: 2B1,2D3B
Then there is a certain Marcion of Pontus, who is still teaching his converts that there is another God greater than the Fashioner. By the help of the demons he has made many in every race of men to blaspheme and to deny God the Marker of the universe, professing that there is another who is greater and has done greater things than he.. . . .
Whether they commit the shameful deeds about which stories are told – the upsetting of the lamp, promiscuous intercourse, and the meals of human flesh, we do not know; but we are sure that they are neither prosecuted nor killed by you, on account of their teachings anyway.
Quote ID: 5232
Time Periods: 12
Earliest Christian Heretics – Readings from Their Opponents, The
Edited By Arland J. Hultgren and Steven A. Haggmark
Book ID: 213 Page: 35
Section: 2D3B
And Cerinthus alleges that, after the baptism of our Lord, Christ in form of a dove came down upon him, from that absolute sovereignty which is above all things. And then, according to this heretic, Jesus proceeded to preach the unknown Father, and in attestation of his mission to work miracles.
Quote ID: 5235
Time Periods: 2
Earliest Christian Heretics – Readings from Their Opponents, The
Edited By Arland J. Hultgren and Steven A. Haggmark
Book ID: 213 Page: 52
Section: 2B1,2D3B
Hippolytus gives essentially the same information about the Carpocratians as Irenaeus. He makes additional claims, however, on the Carpocration teaching concerning Christ, who came down upon Jesus from the superior God,PJ: non-Trinitarian
Quote ID: 5237
Time Periods: 234
Earliest Christian Heretics – Readings from Their Opponents, The
Edited By Arland J. Hultgren and Steven A. Haggmark
Book ID: 213 Page: 56
Section: 2B1,2D3B
7.1. Irenaeus, Against Heresies 1.24.1-2. Lyons, ca. A.D. 190.. . . .
According to Irenaeus, the highest God for Saturninus is “unknown to all” and can be known only by revelation through Christ to believers – persons who have “the spark of life in them.”
Quote ID: 5238
Time Periods: 234
Earliest Christian Heretics – Readings from Their Opponents, The
Edited By Arland J. Hultgren and Steven A. Haggmark
Book ID: 213 Page: 101
Section: 2D3B
When Justin wrote his First Apology (ca. A.D. 155), he said that Marcion’s followers could be found in every nation (1.26).
Quote ID: 5239
Time Periods: 2
Earliest Christian Heretics – Readings from Their Opponents, The
Edited By Arland J. Hultgren and Steven A. Haggmark
Book ID: 213 Page: 117
Section: 2D3B
13.1. Justin, Dialogue with Trypho 47. Rome, ca. A.D. 155-60. Source: Saint Justin Martyr, trans. T. B. Falls, 218-19.. . . .
“But,” Trypho again objected, “if a man knows that what you say is true, and, professing Jesus to be the Christ, believes in and obeys Him, yet desires also to observe the commandments of the Mosaic Law, shall he be saved?”
“In my opinion,” I replied, “I say such a man will be saved, unless he exerts every effort to influence other men (I have in mind the Gentiles whom Christ circumcised from all error) to practice the same rites as himself, informing them that they cannot be saved unless they do so. You yourself did this at the opening of our discussion, when you said that I would not be saved unless I kept the Mosaic precepts.”
Quote ID: 5241
Time Periods: 2
Earliest Christian Heretics – Readings from Their Opponents, The
Edited By Arland J. Hultgren and Steven A. Haggmark
Book ID: 213 Page: 136
Section: 2B1,2D3B
Dynamic Monarchianism holds the view that Jesus was a mere man, who was indeed born of Mary and the Holy Spirit, but to whom a great power (dynamis) was given at his baptism.
Quote ID: 5245
Time Periods: 234
Early Christian Church, The
J.G. Davies
Book ID: 214 Page: 87
Section: 2D3B,3A3A
Charges against the ChristiansThe anti-Christian polemic arose in large measure from ignorance and misrepresentation. Believers were charged with atheism: ‘why have they no altars, no temples, no images?’ They were held guilty of disloyalty, of treason and lack of patriotism, in that they refused to participate in the emperor cult, were known to be looking for another kingdom, played no part in public life and were therefore no better than misanthropists. Their secret meetings, to which the unbaptized were not allowed entrance, were held to be occasions for immorality. Garbled accounts of the eucharist resulted in rumours that Christians practised cannibalism and incest.
Quote ID: 5270
Time Periods: 12
Early Christian Church, The
J.G. Davies
Book ID: 214 Page: 103
Section: 2A1,2D3B
That the Gnostics should have been baptized, despite their depreciation of material things, seems initially somewhat illogical, nor did all their sects make use of it. There were some, according to Irenaeus, who ‘reject all these practices and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures’.
Quote ID: 5275
Time Periods: 2
Early Christian Church, The
J.G. Davies
Book ID: 214 Page: 158
Section: 2D3B,4B
Hence Clement could devote page after page to describing and condemning pagan luxury and lack of temperance and advocating frugality and a plain diet for the faithful, even listing the kinds of food they may eat, e.g. olives, herbs, milk, cheese, fruit, cooked foods without sauces, and a little meat but boiled rather than roast.The same condemnation of extravagance extended to clothes. Tertullian could trace female ornament back to the fallen angels. Clement had no doubt that ‘our life ought to be anything but a pageant’, and Cyprian regarded ostentation in dress as fit only for prostitutes. Complicated hair-styles were not tolerated and Christian men were expected not to shave but to preserve their natural beards.
Quote ID: 5309
Time Periods: 23
Early Christian Doctrines
J. N. D. Kelly
Book ID: 428 Page: 91
Section: 2B1,2D3B
The Holy Spirit Clement regarded{4} as inspiring God’s prophets in all ages, as much the Old Testament writers as himself. But of the problem of the relation of the Three to each other he seems to have been oblivious.
Quote ID: 8702
Time Periods: 2
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 68
Section: 2D3B,3A4C
Origen:[PJ: He does speak of the necessity of war in this world, but never explicitly says that believers should engage in it.]
But several circumstances make it highly doubtful that Origen thought Christians should ever fight wars. In almost every instance where he speaks positively about wars, he explicitly refers to non-Christians (2.30; 4.9; 7.26). In no place does he say Christians should fight wars. Origen frequently refers to an earlier time (“economy” or “constitution”) when wars were fought and contrasts that to the present time when Jesus’s followers are peaceful and love their enemies (2.30; 4.9; 5.33; 7.26). Finally, he frequently says Christians love their enemies, do not take vengeance, and do not go to war (2.30; 3.8; 5.33; 7.26; 8.35; 8.73). He even declares that if all the Romans become Christians, they “will not war at all” (8.70)[PJ: and "we do not fight under [the emperor]" (8.73)]. Christ forbade the killing of anyone (3.7).
Quote ID: 8008
Time Periods: 3
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 149/150
Section: 2D3B,3A4C
Epitaphs of Christian soldiersInscriptions on the tombstones of Christian soldiers provide solid evidence of Christians in the Roman army. But the number of such epitaphs that are clearly pre-Constantinian and clearly indicate that the soldier was a Christian is very small.
Epitaph of Marcus Julius Eugenius [PJ: dictated before his death]
"...when a command had meanwhile gone forth in the time of Maximinus [PJ: Maxaminus Daia - 313] that Christians should offer sacrifice and not quit the service, having endured very many tortures under Diogenes governor (of Pisidia) and having contrived to quit the service, maintaining the faith of the Christians; and having spent a short time in the city of the Laodiceans; and having been made bishop by the will of Almighty God; and having administered the episcopate for 25 full years with great distinction; and having rebuilt from its foundations the entire church and all the adornment around it, consisting of stoai and tetrastoa and paintings and mosaics and fountain and outer gateway; and having furnished it with all construction in masonry and, in a word, with everything; and being about to leave the life of this world; I made for myself a plinth and sarcophagus on which I caused the above to be engraved, for the distinction of the church and of my family."
Quote ID: 8029
Time Periods: 4
Early Church, The
Henry Chadwick
Book ID: 215 Page: 67
Section: 2D3B
The Christian attitude was the more disturbing for their insistence that, under the new covenant inaugurated by Jesus the Messiah, a blood relationship to Abraham was of no importance.
Quote ID: 5377
Time Periods: 127
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
Enemy Within, The
John Demos
Book ID: 220 Page: 103
Section: 2D3B
Anne Hutchinson, who led the movement at the center of this struggle and whose doctrinal claims seemed to challenge the very foundations of the Puritan establishment, was a unique presence: deeply thoughtful, eloquent, visionary, and charismatic, qualities that seemed somehow enhanced by her being also a woman. Her large following, composed of the many Boston folk who attended her special worship meetings, was another attention-getting element. Governor John Winthrop, her chief antagonist, referred to her as a “prophetess,” and the term does seem apt.. . . .
Quote ID: 5458
Time Periods: 7
Enemy Within, The
John Demos
Book ID: 220 Page: 103
Section: 2D3B
Two years later, when the authorities brought her to account in a full-dress ecclesiastical trial, Winthrop would write more pointedly that her doings “gave cause of suspicion of witchcraft.”
Quote ID: 5459
Time Periods: 7
Eusebius, Ecclesiastical History Books, LCL 153: Eusebius I, Books 1-5
Eusebius
Book ID: 141 Page: 455
Section: 2D3B
Book V chapter VII
And in another place the same author writes: “Just as also we hear many brethren in the church who have gifts of prophecy, and who speak through the Spirit with all manner of tongues, and who bring the hidden things of men into clearness for the common good and expound the mysteries of God.” So much on the point that variety of gifts remained among the worthy up till the time spoken of.
Quote ID: 3097
Time Periods: 4
Eusebius, Ecclesiastical History, LCL 265: Eusebius II, Books 6-10
J.E.L. Oulton
Book ID: 142 Page: 463
Section: 2D3B
Book X chapter VIAnd since I have learnt that certain persons of unstable mind are desirous of turning aside the laity of the most holy and Catholic Church by some vile method of seduction, know that I have given such commands to Anulinus, the proconsul, and moreover to Patricius, the Vicar of the Prefects,{1} when they were here, that they should give due attention in all other matters and especially in this, and not suffer such an occurrence to be overlooked; therefore if thou observest any such men continuing in this madness, do not thou hesitate to go to the above-mentioned judges and bring this matter before them, so that (as I commanded them when they were here) they may turn these people from their error. May the divinity of the great God preserve thee for many years.“
Quote ID: 3139
Time Periods: 34
Final Pagan Generation, The
Edward J. Watts
Book ID: 384 Page: 39
Section: 2D3B,3B
…selected Christians faced persecution and death because of their failure to participate in traditional Roman sacrifices. More would be caught in 250 when the emperor Decius issued an edict requiring every person in the empire to offer a public sacrifice to the gods. Even this produced relatively few victims.{4} As Éric Rebillard has recently shown, most Christians would likely have obeyed the emperor’s order without seeing a particular conflict between compliance and their Christian identity.{5}
Quote ID: 8302
Time Periods: 23
From Irenaeus to Grotius: A Sourcebook in Christian Political Thought
Oliver O’Donovan and Joan Lockwood O’Donovan
Book ID: 92 Page: 14
Section: 2D3B
From Theophilus of Antioch, To Autolycus, Book 1PJ Note: About 175
11. Accordingly, I will pay honour to the emperor not by worshipping him but by praying for him. I worship the God who is the real and true God, since I know that the emperor was made by him. You will say to me, “Why do you not worship the emperor?” Because he was made not to be worshipped but to be honored with legitimate honour. He is not God but a man appointed by God, not to be worshipped but to judge justly. For in a certain way he has been “entrusted with a stewardship” (1Cor. 9:17) from God. He himself has subordinates whom he does not permit to be called emperors, for “emperor” is his name and it is not right for another to be given this title. Similarly worship must be given to God alone. You are entirely mistaken, O man. “Honour the emperor” (1 Pet. 2:17) by wishing him well, by obeying him, by praying for him, for by so doing you will perform “the will of God’ (1Pet. 2:15); the law of God says, “Honour my son, God and the king, and be disobedient to neither one; for they will suddenly destroy their enemies” (Prov. 24:21f.)
Quote ID: 2376
Time Periods: 2
From Roman To Merovingian Gaul
Alexander Callander Murray
Book ID: 93 Page: 125/126
Section: 2D3B
{10}...Is this true of laymen only, and not of some clergy? Is this true of men of the world only, and not of many religious also, or rather those given over to worldly vices under the appearance of religion? These, after shameful deeds and past crimes, have appropriated for themselves the title of holiness but have only professed the name not transformed their lives. They think that the height of divine worship consists in their attire rather than in their deeds, and have cast off their garments, but not their minds...This is certainly a new kind of conversion. They refrain from lawful acts and commit unlawful ones. They abstain from lawful sexual intercourse, but not from plunder. What are you doing in your foolish delusions? God forbade sin, not marriage. Your deeds do not fit your exertions. You should not be the friends of crime, you who call yourselves strivers after virtues. What you do is absurd. This is not conversion, but aversion...
Quote ID: 2392
Time Periods: 7
Galen on Jews and Christians
Richard Walzer
Book ID: 410 Page: 3
Section: 2C,2D3B,4A
Ibn al-Qifti, History of Learned men (published after 1227 AD) had a version of the passage. Unfortunately no English translation is available.….
Bar Hebraeus, Chronicum Syriacum, and the same material also in the abbreviated Arabic version, Historia Compendosia Dynastiarum. 25 Budge’s translation of the Chronicum Syriacum:24 And in his time Galen flourished. …And he saith also in his exposition of Plato’s Book of Pedon (Phaedo), ‘We have seen these men who are called “Nazraye” (Nazarenes), who found their Faith upon Divine indications (or, inspirations) and miracles, and they are in no wise inferior to those who are in truth philosophers. For they love purity (or, chastity), and they are constant in Fasting, and they are zealous in avoiding the committal of wrong, and there are among them some who during the whole course of their lives never indulge in carnal intercourse. I say that this is a sign of the monastic life which became famous after the Ascension of our Lord, during the period of one hundred years’. (Budge)
Quote ID: 8565
Time Periods: 2
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 7
Section: 2D3B
One of the earliest, most influential, and most elusive of all medieval heretics made his appearance first in tenth-century Bulgaria. This was the preacher Bogomil.
Quote ID: 5705
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 7
Section: 2D3B
We know of his teachings only through the writings of orthodox ecclesiastics, whose evidence must be interpreted with care. The most important of these ecclesiastics was the priest Cosmas.
Quote ID: 5706
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 11
Section: 2D3B
The most important early source for the heresy, however, is the eyewitness account in the sermon of the Bulgarian presbyter Cosmas. The earliest extant manuscript of this work comes from the fifteenth century, and it has been argued that Cosmas wrote it in the thirteenth century. It is most likely, however, that the sermon was composed c.970.
Quote ID: 5707
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 13
Section: 2D3B
Cosmas admits as much in his description of Bogomil’s early disciples, which is most likely applicable to their mentor. The heretics, and most assuredly Bogomil himself, ‘are gentle and humble and quiet. They seem pale from their hypocritical fasts, they do not utter vain words, they do not laugh out loud, they do not show curiosity, they take care not to be noticeable and to do everything externally so that they may not be told apart from orthodox Christians.’ {14}
Quote ID: 5708
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 14
Section: 2D3B
Hence Bogomil and his followers refused the physical pleasures and the material aspects of cult in the Orthodox Church, notably the water in baptism and the bread and wine of the Eucharist.
Quote ID: 5709
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 16
Section: 2D3B
Later accounts state unambiguously that Bogomil heretics had a Docetist Christology, namely that they upheld the belief in a non-human, celestial Christ.
Quote ID: 5710
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 17
Section: 2D3B
Cosmas’s discussion of the heretics’ refusal to venerate the cross suggests that Bogomil may not have fully worked out his Christology. Denial of the cross was a feature of early Bogomilism; Cosmas notes that the heretics ‘chop up crosses and make tools of them,’ {23} but this seems to be in line with their general rejection of material objects rather than emerging from some Christological viewpoint. Moreover, the Bogomils refused to adore the cross because the son of God was crucified on it and therefore ‘the cross is even more the enemy of God.’ They argued further, ‘If anyone killed the king’s son with a cross of wood, would the wood be dear to the king? The same is true of the cross of God.’ {24} This argument against the veneration of the cross suggests that they viewed it as the place of Christ’s actual suffering and death; but such a view, in turn, presupposes that Christ assumed the flesh, because Christ in his divinity cannot suffer and die.
Quote ID: 5711
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 17
Section: 2D3B
He notes that ‘they do not honor the most glorious and pure mother of Our Lord and God Jesus Christ, and utter madness against her.’ {25}
Quote ID: 5712
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 18
Section: 2D3B
He accuses his followers of claiming that ‘the most holy mother of God sinned.’ {27}
Quote ID: 5713
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 18
Section: 2D3B
As Cosmas noted, ‘they insult every law which is part of the tradition of God’s Holy Church.’ {30}
Quote ID: 5714
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 19
Section: 2D3B
The Bogomils refused to honor the saints recognized by the Church. They did not respect their relics and denied that miracles were performed by them through the power of the Holy Spirit.
Quote ID: 5715
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 19
Section: 2D3B
The Bogomils denounced the practice of honoring religious images by declaring that ‘those who venerate icons are like the pagan Greeks,’ who worshipped false idols. {32}
Quote ID: 5716
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 19
Section: 2D3B
They did not honor the clergy as God intended, concluded Cosmas; and he also observed that the heretics could not be Christians because they did not have any priests. Along with their rejection of the clergy, Bogomil and his disciples denied the validity of the sacraments offered by the Church. For them, the Eucharist was ‘a simple food like all others,’ and the sacrament of communion, or the mass itself, were not instituted by divine command but rather by the teachings of men. {34} Moreover, Bogomil understood the scriptural passages concerning Christ’s sharing of the bread and wine at the Last Supper in all allegorical sense, which was markedly different from the teaching of the Church.
Quote ID: 5717
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 20
Section: 2D3B
They would replace the baptism with water by a spiritual baptism, even though Cosmas does not specifically mention this in his discourse. From the very beginnings of the movement, however, Bogomil and his adherents found baptism with water so distasteful that they loathed baptized children.….
The Bogomils denied that baptism was instituted by God.
Quote ID: 5718
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 20
Section: 2D3B
His followers were taught to live simple and pious lives. Cosmas describes them as ‘gentle and humble and quiet,’ {37} and he notes that they fast frequently.
Quote ID: 5719
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 22
Section: 2D3B
In the year 1018, ‘Manichaeans appeared throughout Aquitaine seducing the people. They denied baptism and the Cross and every sound doctrine. They abstained from food and seemed like monks; they pretended to be chaste, but among themselves practiced every sort of vice. They were messengers of Antichrist and caused many to turn away from the faith.’ {1} In this way Ademar of Chabannes (c.989-1034), a monk of southwestern France, announced the rebirth of heresy in western Europe in the Middle Ages, after more than five centuries when it had lain dormant.
Quote ID: 5721
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 23
Section: 2D3B
Ademar described the heretics who appeared in his homeland as Manichaeans because he believed that they advocated a dualist religious heresy. The heretics’ beliefs and practices, as recorded by Ademar, recall those adopted by Bogomil and his followers. Indeed, Ademar’s description of the heretics as simple, pious folk who secretly indulged in debauchery offers a further echo of the behavior of the Bogomils as Cosmas explained it, and forms part of a long tradition of demonizing heretics and others outside the bounds of society.
Quote ID: 5722
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 26
Section: 2D3B
It should not be surprising that devout Christians at the time, dissatisfied with the failures of the local clergy but inspired by the ideals of apostolic purity and simplicity, and in the face of broader social transformations, sought an alternative religious life. The conditions they faced led to the outbreak of heresy in a number of places in western Europe during the closing years of the tenth century and the opening decades of the eleventh.Pastor John notes: Johns’ Note: What?!?
Quote ID: 5724
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 29
Section: 2D3B
The heresy, according to Ademar, emerged as the result of the preaching of a rustic from Périgord, who carried with him a powder made from the ashes of children; anyone who ingested this powder was irrevocably turned into a Manichaean, rejected Jesus Christ, and ‘practiced abominations and crimes of which it is shameful even to speak.’ {6}
Quote ID: 5727
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 29
Section: 2D3B
The heretics at Orléans were men and women in the religious orders, esteemed for the piety of their lives, and they were led by the canons Stephen and Lisois.
Quote ID: 5728
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 30
Section: 2D3B
Despite the apparent respectability of the group and its leaders, the heretics raised enough suspicion to make themselves ‘infiltrated’ by the knight Arefast. It was this knight who exposed the group and helped to bring about their fiery demise.
Quote ID: 5729
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 31
Section: 2D3B
Revelation was central to the sect of Stephen and Lisois. Their followers were to receive a special gnosis: truth granted by the Holy Spirit itself. In other words, the heretics offered Arefast a special connection with God, and also the true understanding of God’s word instead of the errors and rituals of the official Church.….
The new faith rejected many basic doctrines of the ‘orthodox’ Church, several of which had also been repudiated by the Bogomils. The heretics of Orléans proposed a Docetist Christology. Christ, they told Arefast, was not born of the Virgin Mary; he did not suffer and die on the cross and did not rise from the dead in the flesh. Baptism did not clean the soul of sin and the sacrament of the Eucharist was worthless. Stephen and Lisois rejected the martyrs and confessors and denied the validity of all the teachings of the Church.
….
The heretics responded that his eyes had been opened to the true faith by their instruction, and he would be granted further insights by the imposition of the hands. This rite would fill him with the Holy Spirit, who would teach him ‘the profundity of divine excellence of all the Scriptures.’ {9} Once this had happened, he would receive heavenly visions and be at one with God. The practice of the laying on of the hands, it should be noted, was reminiscent of the Bogomils’ initiation.
Quote ID: 5731
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 32
Section: 2D3B
Imposition of the hands and the secret initiation were at the center of the teachings of Stephen and Lisois, and Paul describes yet another new element in the process of initiation. The group would come together at night in a designated place, each member carrying a candle and chanting the names of the demons. Upon the arrival of a demon, they would extinguish the candles, and each of them would grab the nearest woman and lie with her, even if she were a relative or a nun. Children born of these illicit unions would be burned, and the ashes were saved and venerated by the members of the sect. Anyone who ingested such ashes would become a permanent member. {10} Although it is most unlikely that the heretics indulged in the rites described by Paul (especially when it is recalled that the pagan Romans made the same allegations about the early Christians).….
by Stephen and Lisois and to show that their true father was the devil. Their ‘secret’ sinful ways were thereby made to appear in sharper contrast to their apparent religious piety and chaste lifestyle- merely a front designed to capture simple souls and enroll them to serve the devil.
Quote ID: 5732
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 34
Section: 2D3B
The entire group, with the exception of one cleric and one nun, who recanted their errors, were burned at the stake: this was the first recorded execution for heresy since ancient times. According to Ademar, the heretics ‘showed no fear of the fire, predicted that they would emerge unscathed from the flames, and laughed as they were bound to the pyre.’ {15} To complete the destruction of the sect at Orléans, the body of the cantor Theodatus, who had died three years earlier, was exhumed and left exposed. Although he appeared to be most pious during his lifetime, it was discovered that he, too, had been a heretic and should have been punished for his religious dissent.PJ Note: These were followers of Stephen and Lisois.
Quote ID: 5733
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 41
Section: 2D3B
The new century opened in fact with numerous reports of religious dissent, heralding the beginning of an almost continuous stream of heresy, which lasted until the end of the Middle Ages. The earliest account, in the first decades, is that of Guibert of Nogent, who reported an outbreak in Soissons in which some have recognized evidence of Bogomil influence. {2} Not long after the appearance of that heresy, Tanchelm preached in Antwerp, denouncing the clergy and rejecting the sacraments. He married a statue of the Virgin Mary and his followers are reported to have venerated him as God.….
More representative of the heretics of the period, however, is Peter of Bruis in Provence, whose career lasted for some twenty years; he, too, has been seen as influenced by the Bogomils. He rejected baptism, church buildings, crucifixes, the Eucharist, and various good works. His protest was violent and his death, in 1139 or 1140, occurred when his enemies pushed him into a bonfire of crucifixes he had started.
Quote ID: 5734
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 42
Section: 2D3B
Henry was a force to be reckoned with. He was one of many wandering preachers, who, like Robert of Arbrissel, marched ‘barefoot through the crowds, having cast off the habit of a regular (e.g. a monk), his flesh covered by a hair shirt, wearing a thin and torn cloak, bare-legged, beard tangled...only a club was missing from the outfit of a lunatic.’{4}….
Indeed, even Henry’s rivals remarked on his apparent holiness, which was allegedly a false front, and on his preaching ability, of which one contemporary noted that by ‘his speech even a heart of stone could be moved to repentance.’{5}
Quote ID: 5735
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 43
Section: 2D3B
Henry had a reputation for holiness and wisdom according to the chronicler, and seemed to set an example for all by his pious and celibate lifestyle. He seemed like one of the prophets and was able to ‘declare the sins of mortal men which they hid from others.’{37}
Quote ID: 5736
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 43/44
Section: 2D3B
Coming after them, and in the wake of the bishop’s departure for Rome, Henry began preaching and attracted large and enthusiastic crowds. He spoke out against the abuses and excesses of the clergy, especially the more privileged and wealthy. His sermons were welcomed by the people of Le Mans.
Quote ID: 5737
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 44
Section: 2D3B
But instead of peace, the letter continued, Henry sowed discord, called the clergy heretics, and preached false words that denied the truth of the Catholic faith. Listening to the message, Henry shook his head and responded to each sentence by saying: ‘You lie.’{10}
Quote ID: 5738
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 49/50
Section: 2D3B
Henry’s assault on the teachings of the Church concerning the sacraments extended beyond his critique of baptism, to include the rejection of Catholic doctrine on marriage.….
For Henry, marriage needs no Church ceremony or religious rite; it does not have to be consecrated by a priest to be valid.
Quote ID: 5739
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 56
Section: 2D3B
The origins of the Waldensian church, unlike those of the Cathar heresy, can be traced to a specific time and place: they are associated with the conversion of the merchant Valdes of Lyons.
Quote ID: 5740
Time Periods: 7
Gregory the Great, NPNF2 Vol. 12, Leo the Great, Gregory the Great
Book ID: 502 Page: 12
Section: 2D3B
“Wherefore, if the priest knows not how to preach, what voice of a loud cry shall the mute herald utter? For hence it is that the Holy Spirit sat upon the first pastors under the appearance of tongues (Acts 2:3); because whomsoever He has filled, He himself at once makes eloquent.”PJ footnote: Pope Gregory I, The Book of Pastoral Rule, IV.
*John’s Note: Gregory’s justification for eloquence.*
Quote ID: 9106
Time Periods: 67
Heresies of the High Middle Ages
Walter L. Wakefield and Austin P. Evans, Trans.
Book ID: 104 Page: 14/15
Section: 2D3B
It was in the second quarter of tenth century that a priest named Bogomil, meaning “beloved of God,” or worthy of God’s pity,” or “one who entreats God,” {52} began to preach in Macedonia. {53}….
His message is known from the words of indignant opponents, especially a priest named Cosmas (fl. ca.972); {54}
….
The sacraments were rejected, as was all the customary ritual of the Church: feast days, icons, veneration of the Cross or of the saints, the liturgy, ecclesiastical vestments.
….
The existing hierarchy of the Church had no authority over them…
Quote ID: 2583
Time Periods: 7
Heresies of the High Middle Ages
Walter L. Wakefield and Austin P. Evans, Trans.
Book ID: 104 Page: 16
Section: 2A1,2D3B
There was now a clear distinction between the Perfect and the believers. The former achieved their status by baptism of the Holy Spirit, effected when those who were already baptized placed their hands on the believer while the Gospel of John was held over his head, thus making him a member of the true Church. {60}
Quote ID: 2584
Time Periods: 7
Heresies of the High Middle Ages
Walter L. Wakefield and Austin P. Evans, Trans.
Book ID: 104 Page: 175/177
Section: 3C1,2D3B,3D1
A SUMMA AGAINST HERETICS Chapter V: on the Passagians, Who Say That Christ Is a Created Being….
3. Also, in the same book: “Drop down dew, ye heavens, from above and let the clouds reign the just; let the earth be opened and bud forth a savior. I the Lord have created him.” {17}…
4. Also, Solomon, in Proverbs, speaking in the character of Wisdom, says: “The Lord created me in the beginning of his ways”; and in another version, “The Lord created me the beginning of his ways,” or following another reading, “the beginning of his works.” {18}
15. Also, in Isaiah, “I the Lord, this is my name; I will not give my glory to another.” {32} But his glory is that He himself is omnipotent God. Therefore, He will not give it to another, hence, not to the Son. Therefore, the Son is not omnipotent….
….
18. Also, the Son is from the Father, therefore He comes after the Father. An example: Heat is from fire; therefore it follows after fire.
Quote ID: 2585
Time Periods: 7
Heresies of the High Middle Ages
Walter L. Wakefield and Austin P. Evans, Trans.
Book ID: 104 Page: 210
Section: 2D3B
They, in turn, fell back on the reply made by the apostles. Their leader, assuming the role of Peter, replied with his words to the chief priests: “We ought to obey God, rather than men” {4} —the God who had commanded the apostles to “Preach the gospel to every creature.” {5} He asserted this as though the Lord had said to them what He said to the apostles; the latter, however, did not presume to preach until they had been clothed with power from on high, until they had been illuminated by the best and fullest knowledge, and had received the gift of tongues.
Quote ID: 2586
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 24
Section: 2D3B
This is not from the Bible, but according to a report by a Greek author, this tenet reflects the Bogomil viewpoint.{61} Elsewhere Gerard spoke of the false belief that legitimate lawful marriages, that is, those celebrated in the church, were to be avoided.{62}
Quote ID: 2609
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 25
Section: 2D3B
Between 1043 and 1048 Bishop Roger II of Châlons wrote to Wazo, bishop of liѐge,{66} that in one part of his diocese there were peasants who adhered to the perverse beliefs of the Manichaeans, committed obscene acts at secret meetings, and purportedly conveyed the Holy Spirit through the superstitions imposition of hands.….
Once converted by these heretics, simple people were transformed into orators surpassing the Catholics in ability.
Quote ID: 2610
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 26
Section: 2D3B
The earliest evidence for the baptism of the Holy Spirit among the Bogomils dates to around the middle of the century in western Anatolia,{69}…
Quote ID: 2611
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 28
Section: 2D3B
According to the details of the story, Manichaeans had come to light in Aquitaine and were advising people to disavow the following: baptism, the sign of the cross, the church and the Savior, the veneration of saints, and legitimate marriages, as well as eating meat.
Quote ID: 2612
Time Periods: 3
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 30
Section: 2D3B
Up to this point we have focused on the heresies of hoi polloi, who were not always taken quite seriously at that time. However, there were at least two other instances of heresy in the eleventh century that involved members of the upper classes. One instance above all must have caused a sensation, for it involved court clerics, including the confessor to the queen of France. The affair was so embarrassing that Helgald of Fleury, biographer of King Robert the Pious, did not even report it.Pastor John’s note: about 1022 in Orleans
Quote ID: 2613
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 37
Section: 2D3B
Of prime importance is a personal religious experience, a “doctrine transmitted by the Holy Spirit,” revealed only to one pure in mind or spirit.{125} “The eyes of his pure spirit” are opened up “to the light of true belief” through the laying-on of hands by several sectarians; he is purified of all sin and filled with the gifts of the Holy Spirit. The Holy Spirit, so they said, reveals to him all the profundities of the Holy Scriptures and their true divinity.Pastor John’s note: about 1022
Quote ID: 2615
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 38/39
Section: 2D3B
Faith is not based on heresay or on readings from the Holy Scriptures, but on the inner revelation to a Pentecostal congregation, which is how the clergymen in Orléans saw themselves.….
The heretics asserted that the laying-on of hands in the ordination of priests and bishops was invalid because those who conferred it, unlike the members of the sect, did not possess the Holy Spirit.
Pastor John’s note: about 1022
Quote ID: 2616
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 39
Section: 2D3B
…we can only speculate that these people, or at least some of them, had lost their faith in the mysteries, sacraments, and authority of the church and that they now attained something they regarded as a higher form of Christianity.
Quote ID: 2617
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 41
Section: 2D3B
According to the testimony of Andreas of Fleury, only members of the clergy were involved in Orléans.Pastor John’s note: about 1022
Quote ID: 2618
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 57/58
Section: 2D3B
Peter of Bruis was a priest from the Dauphine,{10} probably the parish priest of Bruys, near Rosans (arrondissement Gap, Hautes-Alpes). Around 1112 or 1113 he seems to have embarked upon the itinerant life of a heretic preacher, one that he would maintain for twenty years,…….
He had preached that the crucifix was not to be venerated, but instead, “in revenge for the suffering and death” of the lord, to be “disgraced with every outrage, chopped up with swords, burned in a fire.”{13}
….
Thus, there was no real presence in the Eucharist, though there was perhaps a baptism that was considered sacramental, probably in the form of a baptism with water.{16} Prayers or offers on behalf of the dead had no effect—the explanation for this assertion lies in the belief that there is no purgatory, that the dead already dwell in either heaven or hell.
Quote ID: 2619
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 62
Section: 3A2A,2D3B
In 1119 Pope Calixtus II…….
The Second Lateran Council.{29} It reads: “Whosoever under the guise of piety condemns the Eucharist, infant baptism, the priesthood, and religious ordination, as well as legitimate matrimony, we shall banish from the church of God as a heretic.”
Quote ID: 2620
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 73/74
Section: 2D3B
The Bogomils did not recognize a priesthood in the usual sense, and they renounced the conferment of the power to ordain, renouncing likewise the belief that the liturgy dated back to the Apostolic Age: They credited John Chrysostom (patriarch of Constantinople, 398-404) with composing the liturgy.{25}
Quote ID: 2622
Time Periods: 7
Hilary of Portiers, NPNF2 Vol. 9, John of Damascus
Edited by Philip Schaff and Henry Wace
Book ID: 501 Page: 146
Section: 2D3B
“Hence it is by these miraculous workings that the manifestation of the Spirit takes place. For the gift of the Spirit is manifest, where wisdom makes utterance and the words of life are heard, and where there is the knowledge that comes of God-given insight, lest after the fashion of beasts through ignorance of God we should fail to know the Author of our life; or by faith in God, lest by not believing the Gospel of God, we should be outside His Gospel; or by the gift of healings, that by the cure of diseases we should bear witness to His grace Who bestoweth these things; or by the working of miracles, that what we do may be understood to be the power of God, or by prophecy, that through our understanding of doctrine we might be known to be taught of God; or by discerning of spirits, that we should not be unable to tell whether any one speaks with a holy or a perverted spirit; or by kinds of tongues, that the speaking in tongues may be bestowed as a sign of the gift of the Holy Spirit; or by the interpretation of tongues, that the faith of those that hear may not be imperiled through ignorance, since the interpreter of a tongue explains the tongue to those who are ignorant of it. Thus in all these things distributed to each one to profit withal there is the manifestation of the Spirit, the gift of the Spirit being apparent through these marvelous advantages bestowed upon each.”Hilary of Portiers, On the Trinity. VIII.xxx.
*John’s Note: He does not say this of any other gift, though he mentions them all from 1Corinthians 12.*
Quote ID: 9105
Time Periods: 4
History of Dogma
Adolph Harnack, translated by Neil Buchanan
Book ID: 432 Page: 284
Section: 2D3B
Marcion was the first, and for a long time the only Gentile Christian who took his stand on Paul.….
But his attempt to resuscitate Paulinism is the first great proof that the conditions under which this Christianity originated do not repeat themselves, and that therefore Paulinism itself must receive a new construction if one desires to make it the basis of a Church.
….
Finally, his attempt affirms the experience that a religious community can only be founded by a religious spirit who expects nothing from the world.
Quote ID: 8756
Time Periods: 2
History of Dogma
Adolph Harnack, translated by Neil Buchanan
Book ID: 432 Page: 333
Section: 2D3B
…the utterances of persons inspired by the Spirit. The latter manifestations, however, ceased in the course of the second century and to some extent as early as its first half.
Quote ID: 8761
Time Periods: 2
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 5
Section: 2D3B
Volume IIThe Canon, like a wise man, put himself in communication with Justice, and informed the magistrates of what was passing at the convent, on the 11th of October, 1632.
Quote ID: 5830
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 16
Section: 2D3B
Volume III…”Pray God for me,” and that those to whom he spoke were Huguenots, among whom was an Apostate. The monk who was with him exhorted him to say, “Cor mundum crea in me, Deus.” Grandier turned his back on him and said with contempt, “Cor mundum crea in me, Deus.”
Having reached the place of execution, the fathers redoubled their charitable solicitude, and pressed him most earnestly to be converted to God at that moment, offered him the crucifix, and placed it over his mouth and on his chest, he never deigned to look at it, and once or twice even turned away; he shook his head when holy water was offered him. He seemed eager to end his days, and in haste to have the fire lighted, either because he expected not to feel it, or because he feared he might be weak enough to name his accomplices; or perhaps, as is believed, in fear lest pain should extract from him a renunciation of his master Lucifer.
Quote ID: 5835
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 16/17
Section: 2D3B
Volume IIITherefore did Grandier protest, placing his hand on his heart that he would say no more than he had already said. At last, seeing them set fire to the faggots, he feared they did not intend to keep their promise to him, but wished to burn him alive, and uttered loud complaints. The executioner then advanced, as is always done, to strangle him; but the flames suddenly sprang up with such violence that the rope caught fire, and he fell alive among the burning faggots.
Quote ID: 5836
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 17
Section: 2D3B
Volume IIIHis friends, however, called his hardness of heart constancy, and had his ashes collected as if they were relics, they who did not believe in such things, for the Huguenots looked upon him as one of themselves, especially when they noticed that he never called on the Virgin nor looked on the crucifix.
Quote ID: 5837
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 18/22
Section: 2D3B
Volume IIIGod permitted that a great number of those who had been connected with the affair should be more or less vexed by demons. The Civil Lieutenant, Louis Chauvet, was seized with such fear that his mind gave way, and he never recovered. The Sieur Mannouri, the Surgeon who had sounded the marks which the devil had impressed on the magician priest, suffering from extraordinary troubles, was of course said by the friends of Grandier to be the victim of remorse. Here are the particulars of the death of this Surgeon.
One night as he was returning about ten o’clock from visiting a sick man, walking with a friend, and accompanied by a man carrying lantern he cried all of a sudden, like a man awaking from a dream, “Ah! there is a Grandier! what do you want?” At the same time he was seized with trembling. The two men took him back to his home, while he continued to talk to Grandier whom he thought he had before his eyes. He was put to bed filled with the same illusion, and shaking in every limb.
. . . .
Father Lactance, the worthy monk who had assisted the possessed in their sufferings, was himself attacked some time after the death of the priest.
. . . .
This holy monk afterwards experienced the greatest vexations from the demons, who at times deprived him of sight, and at times of memory; they produced in him violent fits of nausea, dulled his intelligence, and worried him in numerous ways. At length, after being tried by so many evils, God called him to Him.
Five years later, died of the same disease Father Tranquille.
. . . .
The demons, irritated at his constancy, determined to possess his body. But God never allowed him to be entirely possessed. Nevertheless, his cruel enemies succeeded in attacking his senses to a certain extent. They cast him to the ground, they cursed and swore out of his mouth, they caused him to put out his tongue and hiss like a serpent, they filled his mind with darkness, seemed to crush out his heart, and overwhelmed him with a thousand other torments.
Quote ID: 5838
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 23
Section: 2D3B
Volume III…for they entered the body of another excellent monk who was present, and whom they possessed henceforward. They vexed him at first by violent contortions and horrible howlings, and at the moment of Tranquille’s death they cried horribly, “He is dead;” as if they would say, “It is all over, no more hope of this soul!” At the same time, casting themselves on the other monk, they worked him so horribly that, in spite of the many that held him, he kept kicking in the most violent manner towards the deceased. He had to be carried away.
Farther Surin, a Jesuit, had succeeded Father Lactance; he too had his trials.
The demons used to threaten him out of the mouth of the Mother Superior, who was under his care.
Translated by Lewis Thorpe
Quote ID: 5839
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 25
Section: 2D3B
Volume IIAs regard the nuns, it was observed that they never contraindicated themselves, whether questioned together or separately, though they were examined often, by different persons, and as skillfully as possible. Now, criminals do not manage this, for the cleverest have the greatest difficulty in avoiding contradictory statements. Those writers, who have supported Grandier, have never discovered the least discrepancy in the evidence of the nuns.
Quote ID: 5831
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 27
Section: 2D3B
Volume IIAs regards the presence of Devils in the possessed, the Church teaches us in its ritual, that there are four principal signs, by which it can be undoubtedly recognised. These signs are the speaking or understanding of a language unknown to the person possessed; the revelation of the future, or of events happening far away; the exhibition of strength beyond the years and the nature of the actor; and floating in the air for a few moments.
The Church does not require, in order to have recourse to Exorcisms, that all these marks should be found in the same subject; one alone, if well authenticated, is sufficient to demand public exorcism.
Quote ID: 5832
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 27/28
Section: 2D3B
Volume IIM. de Launay de Razilli, who had lived in America, attested that, during a visit to Loudun, he had spoken to them in the language of a certain savage tribe of that country, and that they had answered quite correctly, and had revealed to him events that had taken placed there.
Quote ID: 5833
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 31
Section: 2D3B
Volume IIThis young girl then fell into strange convulsions, blaspheming, rolling on the ground, exposing her person in the most indecent manner, without a blush, and with foul and lascivious expressions and actions, till she caused all who looked on to hide their eyes with shame.
Quote ID: 5834
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 40/41
Section: 2D3B
Volume IAs usually happens, the extraordinary phenomena displayed in the persons of the nuns were taken for the effects of sexual disease. But soon suspicions arose that they proceeded from supernatural causes; and at last they perceived what God intended everyone to see.
Thus the nuns, after having employed the physicians of the body, apothecaries and medical men, were obliged to have recourse to the physicians of the soul, and to call in both lay and clerical doctors, their confessor no longer being equal to the immensity of the labour. For they were seventeen in number; and everyone was found to be either fully possessed, or partially under the influence of the Evil One.
Pastor John notes: John’s note: 17 nuns “affected”
Quote ID: 5826
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 41
Section: 2D3B
Volume IBut their trials were soon increased when the public was at last made acquainted with their state. The fact that they were possessed of devils drove everyone from their convent as from a diabolical residence, or as if their misfortune involved their abandonment by God and man. Even those who acted thus were their best friends.
Quote ID: 5827
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 42
Section: 2D3B
Volume ITheir courage never failed, and when the seizure was past, they used to return to their work or attend the services of the Church with the same modesty and calmness as in the happy days of yore.
Quote ID: 5828
Time Periods: 7
History of the Devils of Loudun, The
Edmund Goldsmid (translated from the original French and edited)
Book ID: 233 Page: 42/43
Section: 2D3B
Volume IExorcisms, then, were employed. The demon, forced to manifest himself, yielded his name. He began by giving these girls the most horrible convulsions; he went so far as to raise from the earth the body of the Superior who was being exorcised, and to reply to secret thoughts, which were manifested neither in words nor by any exterior signs.
Quote ID: 5829
Time Periods: 7
Influence of Greek Ideas and Usages upon the Christian Church, The
Edwin Hatch
Book ID: 341 Page: 320
Section: 2D3B
The spirit of prophecy had only gradually passed away.
Quote ID: 7895
Time Periods: 234
Inheritance of Rome, The
Chris Wickham
Book ID: 236 Page: 177/178
Section: 2D3B
Indeed, when ascetics did disobey bishops, Gregory saw them as openly demonic, as with the unauthorized miracle-workers who on two occasions turned up in Tours and attracted crowds around them, and who were rude, not respectful, to Gregory. Gregory of course gives us a bishop’s view, and such charismatics could evidently gain a considerable following. But Gregory was not being hypocritical either. Bishops at least had a church organization to legitimize them and train them.
Quote ID: 5922
Time Periods: 6
Irenaeus of Lyons: On the Apostolic Preaching
St. Irenaeus of Lyons
Book ID: 163 Page: 42
Section: 2D3B
1: Of God and ManSo, faith procures this for us, as the elders, the disciples of the apostles, have handed down to us: firstly, it exhorts us to remember that we have received baptism for the remission of sins, in the name of God the Father, and in the name of Jesus Christ, the Son of God, [who was] incarnate, and died, and was raised, and in the Holy Spirit of God; and that this baptism is the seal of eternal life and rebirth unto God, that we may no longer be sons of mortal men, but of the eternal and everlasting God.
Quote ID: 3426
Time Periods: 2
Irenaeus of Lyons: On the Apostolic Preaching
St. Irenaeus of Lyons
Book ID: 163 Page: 46
Section: 2D3B
This One, by the Word, established (συνίστημι) the whole world; and in this world are also the angels; and for this whole world Hethat each should keep to their own place and not overstep the boundary determined by God, each one accomplishing their appointed work.
Quote ID: 3427
Time Periods: 2
Irenaeus of Lyons: On the Apostolic Preaching
St. Irenaeus of Lyons
Book ID: 163 Page: 67
Section: 2D3B
{42} For thus do the faithful keep, having the Holy Spirit constantly dwelling (παραμἐνω) in them, who was given from Him God at baptism.
Quote ID: 3430
Time Periods: 2
Irenaeus, ANF Vol. 1, The Apostolic Fathers
Edited by Philip Schaff
Book ID: 671 Page: 531
Section: 2D3B
“For this reason does the apostle declare, “We speak wisdom among them that are perfect,” terming those persons “perfect” who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms “spiritual,” they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual.”
PJ footnote: Irenaeus, Against Heresies, V.vi.1.
Quote ID: 9630
Time Periods: 2
Jerome Against Vigilantius, 7, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 696 Page: 420
Section: 2D3B
“As to the question of tapers, however, we do not, as you in vain misrepresent us, light them in the daytime, but by their solace we would cheer the darkness of the night, and watch for the dawn, lest we should be blind like you and sleep in darkness. And if some persons, being ignorant and simple minded laymen, or, at all events, religious women—of whom we can truly say, “I allow that they have a zeal for God, but not according to knowledge”—adopt the practice in honor of the martyrs, what harm is thereby done to you?”*PJ Reference: Jerome, Against Vigilantius, 7*
Quote ID: 9825
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 123
Section: 2D3B
“How heartily I have welcomed the reverend presbyter Vigilantius, his own lips will tell you better than this letter. Why he has so soon left us and started afresh I cannot say; and, indeed, I do not wish to hurt anyone’s feelings. Still, mere passer-by as he was, in haste to continue his journey, I managed to keep him back until I had given him a taste of my friendship for you.”*PJ Reference: Jerome, Letter LVIII.11, To Paulinus.*
Quote ID: 9833
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 131
Section: 2D3B
“of all his controversial writings the most violent and the least reasonable” is his ranting denunciation of Vigilantius, titled, “Against Vigilantius”.*PJ Reference: Editor’s Preface to Jerome’s Letter LXI. To Vigilantius.*
Quote ID: 9834
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 132
Section: 2D3B
“for my own part as a Christian speaking to a Christian, I beseech you my brother not to pretend to know more than you do. … For then you will give everyone reason to laugh at your folly.”*PJ Reference: Jerome, Letter LXI, To Vigilantius, 3.*
Quote ID: 9835
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 132
Section: 2D3B
“From your earliest childhood you have been taught other lessons and have been used to a different kind of schooling. One and the same person can hardly be a tester both of gold coins on the counter and also of the scriptures, or be a connoisseur of wines and an adept in expounding prophets or apostles.”*PJ Reference: Jerome, Letter LXI, To Vigilantius, 3.*
Quote ID: 9836
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 132/133
Section: 2D3B
Jerome says that he could tell that something was lacking in Vigilantius when he met him. “I believed the letters of the reverend presbyter Paulinus, and it did not occur to me that his judgment concerning you could be wrong. And although, the moment that you handed me the letter, I noticed a certain incoherency in your language, yet I fancied this due to want of culture and knowledge in you and not to an unsettled brain. I do not censure the reverend writer who preferred, no doubt, in writing to me to keep back what he knew rather than to accuse in his missive one who was both under his patronage and entrusted with his letter; but I find fault with myself that I have rested in another’s judgment rather than my own, and that, while my eyes saw one thing, I believed on the evidence of a scrap of paper something else than what I saw.”*PJ Reference: Jerome, Letter LXI, To Vigilantius, 3.*
Quote ID: 9837
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 133
Section: 2D3B
After mocking suggesting V. go back to school to learn to speak and write effectively, he then says it is useless. “The old Greek proverb is quite true ‘A lyre is of no use to an ass.’”*PJ Reference: Jerome, Letter LXI, To Vigilantius, 4.*
Quote ID: 9838
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 133
Section: 2D3B
“Your tongue deserves to be cut out and torn into fragments.”*PJ Reference: Jerome, Letter LXI, To Vigilantius, 4.*
Quote ID: 9839
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 133
Section: 2D3B
“Wherefore cease to worry me and to overwhelm me with your scrolls. Spare at least your money with which you hire secretaries and copyists, employing the same persons to write for you and to applaud you. Possibly their praise is due to the fact that they make a profit out of writing for you.”*PJ Reference: Jerome, Letter LXI, To Vigilantius, 4.*
Quote ID: 9840
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 133
Section: 2D3B
“the devil who has never been convicted of greater blasphemy than that which he has uttered through you. Your insult offered to myself I bear with patience: your impiety towards God I cannot bear. ”*PJ Reference: Jerome, Letter LXI, To Vigilantius, 4.*
Quote ID: 9841
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 305
Section: 2D3B
“He shaved his hair once a year on Easter Day, and until his death was accustomed to lie on the bare ground or on a bed of rushes. The sackcloth which he had once put on he never washed, and he used to say that it was going too far to look for cleanliness in goats’ hair-cloth.”*PJ Reference: Jerome, The Life of Hilarion, 10.*
Quote ID: 9842
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 417
Section: 2D3B
“All at once Vigilantius, or, more correctly, Dormitantius, has arisen, animated by an unclean spirit, to fight against the spirit of Christ, and to deny that religious reverence is to be paid to the tombs of the martyrs. Vigils, he says, are to be condemned.”*PJ Reference: Jerome, Against Vigilantius, 1.*
Quote ID: 9843
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 417
Section: 2D3B
Jerome says Vigilantius is “This tavern-keeper” who is “dumb instead of eloquent… trying to blend his perfidious poison with the Catholic [universal] faith.”*PJ Reference: Jerome, Against Vigilantius, 1.*
Quote ID: 9844
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 417
Section: 2D3B
“There are bishops who are said to be associated with him and his wickedness.”*PJ Reference: Jerome, Against Vigilantius, 2.*
Quote ID: 9845
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 418
Section: 2D3B
“Possibly, in his malice, he may choose once more to misrepresent me and say that I have trumped up a case for the sake of showing off my rhetorical and declamatory powers in combating it, like the letter which I wrote to Gaul relating to a mother and daughter who were at variance.”*PJ Reference: Jerome, Against Vigilantius, 3.*
Quote ID: 9846
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 418
Section: 2D3B
Jerome mentions “the books which he vomited forth in drunken fit” which are full of “blasphemies”. He is a barbarian both in speech and knowledge.”*PJ Reference: Jerome, Against Vigilantius, 3.*
Quote ID: 9847
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 418
Section: 2D3B
“He certainly well represents his race. Sprung from a set of brigands and persons collected together from all quarters (I mean those whom Pompey… brought down from the Pyrenees and gathered together into one town, he has carried on their brigand practices by his attack upon the Church of God. … He makes his raids upon the churches of Gaul, not carrying the standard of the cross, but, on the contrary, the ensign of the devil. … Gaul supports a native foe, and sees seated in the Church a man who has lost his head and ought to be put in the straight-jacket which Hippocrates recommended.”*PJ Reference: Jerome, Against Vigilantius, 4.*
Quote ID: 9848
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 418
Section: 2D3B
According to Jerome, Vigilantius had written these things: “What need is there for you not only to pay such honor, not to say adoration, to the thing, whatever it may be, which you carry about in a little vessel and worship?” … “Why do you kiss and adore a bit of powder wrapped up in a cloth?” … “Under the cloak of religion, we see what is all but a heathen ceremony introduced into the churches: while the sun is still shining, heaps of tapers are lighted, and everywhere a paltry bit of powder wrapped up in a costly cloth is kissed and worshipped.”*PJ Reference: Jerome, Against Vigilantius, 4.*
Quote ID: 9849
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 418
Section: 2D3B
“Madman.” … Jerome says that Vigilantius “Alone in his drunken slumber” desires to be worshipped.*PJ Reference: Jerome, Against Vigilantius, 5.*
Quote ID: 9850
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 419
Section: 2D3B
“Are the people of all the churches fools because they went to meet the sacred relics and welcomed them with as much joy as if they beheld a living prophet in the midst of them?”*PJ Reference: Jerome, Against Vigilantius, 5.*
Quote ID: 9851
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 419
Section: 2D3B
Jerome accuses Vigilantius of trying to “lay down the law for God”.*PJ Reference: Jerome, Against Vigilantius, 6.*
Quote ID: 9852
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 419
Section: 2D3B
“You say in your pamphlet that so long as we are alive we can pray for one another, but once we die, the prayer of no person for another can be heard.”*PJ Reference: Jerome, Against Vigilantius, 6.*
Quote ID: 9853
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 420
Section: 2D3B
“As to the question of tapers, however, we do not, as you in vain misrepresent us, light them in the daytime, but by their solace, we would cheer the darkness of the night and watch for the dawn, lest we should be blind like you and sleep in darkness. And if some persons, being ignorant and simple minded… adopt the practice in honor of the martyrs, what harm is thereby done to you?”*PJ Reference: Jerome, Against Vigilantius, 7.*
Quote ID: 9854
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 420
Section: 2D3B
“Because we formally worshipped idols, does it follow that we ought not now worship God lest we seem to pay like honor to Him and to idol? In the one case respect was paid to idols, and therefore the ceremony is to be abhorred; in the other, the martyrs are venerated, and the same ceremony is therefore to be allowed.”*PJ Reference: Jerome, Against Vigilantius, 7.*
Quote ID: 9855
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 420
Section: 2D3B
“Throughout the whole Eastern Church, even when there are no relics of the martyrs, whenever the Gospel is to be read, the candles are lighted, although the dawn may be reddening the sky, not of course to scatter the darkness, but by way of evidencing our joy.”*PJ Reference: Jerome, Against Vigilantius, 7.*
Quote ID: 9856
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 420
Section: 2D3B
“Does the Bishop of Rome do wrong when he offers sacrifices to the Lord over the venerable bones of the dead men Peter and Paul, as we should say, but according to you, over a worthless bit of dust, and judges their tombs worthy to be Christ’s altars? … Thus, according to you, the sacred buildings are like the sepulchres of the Pharisees, whitened without, while within they have filthy remains and are full of foul smells and uncleanness.”*PJ Reference: Jerome, Against Vigilantius, 8.*
Quote ID: 9857
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 420
Section: 2D3B
“Oh, monster, who ought to be banished to the ends of the earth! do you laugh at the relics of the martyrs and … slander the churches of Christ?”*PJ Reference: Jerome, Against Vigilantius, 8.*
Quote ID: 9858
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 421
Section: 2D3B
“I am surprised that you do not tell us that there must upon no account be martyrdoms, inasmuch as God, who does not ask for the blood of goats and bulls, much less requires the blood of men. This is what you say, or rather, even if you do not say it, you are taken as meaning to assert it.”*PJ Reference: Jerome, Against Vigilantius, 8.*
Quote ID: 9859
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 421
Section: 2D3B
“I see, I see, most unfortunate of mortals, why you are so sad and what causes your fear. That unclean spirit who forces you to write these things has often been tortured by this worthless dust, aye, and is being tortured at this moment, and though in your case he conceals his wounds, in others he makes confession. … Let me give you my advice: go to the basilicas of the martyrs, and someday you will be cleansed. … You who speak in the person of Vigilantius are really either Mercury … or Nocturnus … or Father Bacchus, of drunken fame, with the tankard hanging from his shoulder, with his ever ruby face, foaming lips, and unbridled brawling.”*PJ Reference: Jerome, Against Vigilantius, 10.*
Quote ID: 9860
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 422
Section: 2D3B
Jerome describes Vigilantius as “fighting against the blood of the martyrs” and being among “mad dogs which bark at the disciples of Christ.”*PJ Reference: Jerome, Against Vigilantius, 11.*
Quote ID: 9861
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 422
Section: 2D3B
“Belch out your shame, if you will, with men of the world! I will fast with women; yea, with religious men whose looks witness to their chastity, and who, with the cheek pale from prolonged abstinence, show forth the chastity of Christ.”*PJ Reference: Jerome, Against Vigilantius, 12.*
Quote ID: 9862
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 422
Section: 2D3B
“You are afraid that if continence, sobriety, and fasting strike root among the people of Gaul, your taverns will not pay, and you will be unable to keep up through the night your diabolical vigils and drunken revels.”*PJ Reference: Jerome, Against Vigilantius, 13.*
Quote ID: 9863
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 422
Section: 2D3B
Jerome accuses Vigilantius of defying the authority of Paul, Peter, John and James.*PJ Reference: Jerome, Against Vigilantius, 13.*
Quote ID: 9864
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 422
Section: 2D3B
Concerning the churches sending money to Jerome and the other ascetics in Palestine, “I say what the blessed apostle Paul says in nearly all his epistles.” That means the churches should keep supporting Jerome and those like him. Vigilantius did not think so.*PJ Reference: Jerome, Against Vigilantius, 13.*
Quote ID: 9865
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 423
Section: 2D3B
“Your viper’s tongue and savage bite.”*PJ Reference: Jerome, Against Vigilantius, 15.*
Quote ID: 9866
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 423
Section: 2D3B
“A monk’s function is not to teach but to lament, to mourn either for himself or for the world, and with terror to anticipate our Lord’s advent. … And so far chastens himself as to dread what is safe.”*PJ Reference: Jerome, Against Vigilantius, 15.*
Quote ID: 9867
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 423
Section: 2D3B
Jerome retreated to the desert “so that the eye of the harlot may not lead me captive, that beauty may not lead me to unlawful embraces. … I confess my weakness. I would not fight in the hope of victory, lest some time or other I lose the victory. ... You who fight may either be overcome or may overcome. I who fly do not overcome, inasmuch as I fly; but I fly to make sure that I may not be overcome. ... Moreover, what we have said must apply to avarice and to all vices which are avoided by solitude. We therefore keep clear of the crowded cities, that we may not be compelled to do what we are urged to do, not so much by nature as by choice.*PJ Reference: Jerome, Against Vigilantius, 16.*
Quote ID: 9868
Time Periods: 45
Jerome to Paulinus, to Vigilantius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 699 Page: 423
Section: 2D3B
Jerome accuses Vigilantius of having a “blasphemous mouth with which he pulls to pieces apostles and martyrs.”*PJ Reference: Jerome, Against Vigilantius, 17.*
Quote ID: 9869
Time Periods: 45
Jerome, Letter CIX, To Eustochium, 20, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 697 Page: 212
Section: 2D3B
“I praise wedlock, I praise marriage, but it is because they give me virgins. … Shall he not also enjoy the fruit of his labor? Wedlock is the more honored, the more what is born of it is loved. Why, mother, do you grudge your daughter her virginity? She has been reared on your milk, she has come from your womb, she has grown up in your bosom. Your watchful affection has kept her a virgin. Are you angry with her because she chooses to be a king’s wife and not a soldier’s? She has conferred on you a high privilege; you are now the mother-in-law of God.”*PJ Reference: Jerome, Letter CIX, To Eustochium, 20.*
Quote ID: 9826
Time Periods: 45
Jerome, Letter CIX, To Riparius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 698 Page: 212
Section: 2D3B
“You tell me that Vigilantius (whose very name Wakeful is a contradiction. He ought rather to be described as Sleepy) has again opened his fetid lips and is pouring forth a torrent of filthy venom upon the relics of the holy martyrs; and that he calls us who cherish them ash-mongers and idolaters who pay homage to dead men’s bones.”*PJ Reference: Jerome, Letter CIX, To Riparius, 1.*
Quote ID: 9827
Time Periods: 45
Jerome, Letter CIX, To Riparius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 698 Page: 212
Section: 2D3B
Jerome says that Vigilantius has a “frenzied brain” and that “ages afterwards this sleepy fellow might indulge in dreams and vomit forth his filthy surfeit, so as, like the persecutor Julian, either to destroy the basilicas of the saints or to convert them into heathen temples?”*PJ Reference: Jerome, Letter CIX, To Riparius, 1.*
Quote ID: 9828
Time Periods: 45
Jerome, Letter CIX, To Riparius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 698 Page: 212/213
Section: 2D3B
“I am surprised that the reverend bishop in whose diocese he is said to be a presbyter acquiesces in this his mad preaching, and that he does not rather with apostolic rod, nay with a rod of iron, shatter this useless vessel and deliver him for the destruction of the flesh that the spirit may be saved.”*PJ Reference: Jerome, Letter CIX, To Riparius, 2.*
Quote ID: 9829
Time Periods: 45
Jerome, Letter CIX, To Riparius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 698 Page: 213
Section: 2D3B
“The wretch’s tongue should be cut out, or he should be put under treatment for in-sanity. As he does not know how to speak, he should learn to be silent. I have myself before now seen the monster, and have done my best to bind the maniac with texts of scripture, as Hippocrates binds his patients with chains. … For all that a fool says must be regarded as mere noise and mouthing.”*PJ Reference: Jerome, Letter CIX, To Riparius, 2.*
Quote ID: 9830
Time Periods: 45
Jerome, Letter CIX, To Riparius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 698 Page: 213
Section: 2D3B
“You may perhaps in your secret thoughts find fault with me for thus assailing a man behind his back. I will frankly admit that my indignation overpowers me; I cannot listen with patience to such sacrilegious opinions.”*PJ Reference: Jerome, Letter CIX, To Riparius, 3.*
Quote ID: 9831
Time Periods: 45
Jerome, Letter CIX, To Riparius, NPNF2, Vol. 6, Jerome: The Principal Works of St. Jerome
Editor, Philip Schaff
Book ID: 698 Page: 213
Section: 2D3B
“You tell me farther that Vigilantius execrates vigils. In this surely he goes contrary to his name. The Wakeful one wishes to sleep and will not hearken to the Savior’s words, “What, could ye not watch with me one hour? Watch and pray that ye enter not into temptation: the spirit indeed is willing but the flesh is weak.”*PJ Reference: Jerome, Letter CIX, To Riparius, 3.*
Quote ID: 9832
Time Periods: 45
Jerome, NPNF2 Vol. 6, Jerome: The Principal Works of St. Jerome
Edited by Philip Schaff
Book ID: 673 Page: 55
Section: 2D3B
“Peter standing in the midst of the apostles, and of all the concourse said: ‘Ye men of Judæa and all ye that dwell at Jerusalem, be this known unto you and hearken to my words: for these are not drunken as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken of by the prophet Joel. And it shall come to pass in the last days, saith God, I will pour out of my spirit upon all flesh: and your sons and daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants, and on my handmaidens I will pour out...of my spirit.’
If, then, the apostle Peter, upon whom the Lord has founded the Church, has expressly said that the prophecy and promise of the Lord were then and there fulfilled, how can we claim another fulfillment for ourselves?”
Jerome, Letter XLI.1–2
Quote ID: 9633
Time Periods: 4
Jerome, NPNF2 Vol. 6, Jerome: The Principal Works of St. Jerome
Edited by Philip Schaff
Book ID: 673 Page: 417
Section: 2A3,2D3B
Introduction.
The work of Vigilantius which drew from Jerome the following treatise was written in the year A.D. 406; not “hastily, under provocation such as he may have felt in leaving Bethlehem.” but after the lapse of six or seven years. The points against which he argued as being superstitious are: (1) the reverence paid to the relics of holy men by carrying them round the church in costly vessels or silken wrappings to be kissed, and the prayers offered to the dead; (2) the late watchings at the basilicas of the martyrs, with their attendant scandals, the burning of numerous tapers, alleged miracles, etc.; (3) the sending of alms to Jerusalem, which Vigilantius urged, had better be spent among the poor in each separate diocese, and the monkish vow of poverty; (4) the exaggerated estimate of virginity.
Complaints having reached Jerome through the presbyter Riparius, he at once expressed his indignation, and offered to answer in detail if the work of Vigilantius were sent to him. In 406 he received it through Sisinnius, who was bearing alms to the East. It has been truly said that this treatise has less of reason and more of abuse than any other which Jerome wrote. But in spite of this the author was followed by the chief ecclesiastics of the day, and the practices impugned by Vigilantius prevailed almost unchecked till the sixteenth century.
Gaul alone has had no monsters, but has ever been rich in men of courage and great eloquence. All at once Vigilantius, or, more correctly, Dormitantius, has arisen, animated by an unclean spirit, to fight against the Spirit of Christ, and to deny that religious reverence is to be paid to the tombs of the martyrs. Vigils, he says, are to be condemned.
Quote ID: 9635
Time Periods: 45
Jerome: The Principal Works of St. Jerome
Schaff, Philip and Henry Wace
Book ID: 704 Page: 419
Section: 2D3B
“Is the Emperor Arcadius guilty of sacrilege, who after so long a time has conveyed the bones of the blessed Samuel from Judea to Thrace? Are all the bishops to be considered not only sacrilegious, but silly into the bargain, because they carried that most worthless thing, dust and ashes, wrapped in silk in golden vessel?”*PJ Reference: Jerome, Against Vigilantius, 5, NPNF2, Vol. 6.*
Quote ID: 9881
Time Periods: 4
John Cassian - Ancient Christian Writers, The Conferences
John Cassian
Book ID: 14 Page: 719
Section: 2D3B
3. It was to this blessed John that the aforesaid young man came, then, aflame with dutiful devotion and bearing religious gifts. He was with other property-holders who were eagerly offering tithes and firstfruits from what belonged to them to the aforementioned old man. When the old man saw these people thronging to him with their many donations, he wanted to repay their devotion, and, as the Apostle says, he began to sow spiritual gifts among them while reaping their carnal ones. 1 And so, he started to instruct them in these words:
Quote ID: 234
Time Periods: 45
John Cassian - Ancient Christian Writers, The Conferences
John Cassian
Book ID: 14 Page: 722
Section: 2D3B
“And so, if even those who faithfully offered the tithes of their produce and observed the ancient precepts of the Lord could not yet rise to the summit of the Gospel, you see very clearly how distant from it are they who do not do as much as this.
Quote ID: 235
Time Periods: 45
John Cassian - Ancient Christian Writers, The Conferences
John Cassian
Book ID: 14 Page: 724
Section: 2D3B
He was especially humbled and moved by compunction because of the fact that the old man had said that he had not only attained to gospel perfection but that he had barely even fulfilled the commands of the law itself. For although he was accustomed to paying out tithes of his harvest every year as an alms, he lamented that he had never heard of the arrangement regarding firstfruits. Yet, even if he had carried that out as well, he nonetheless humbly recognized that, in accordance with what the old man had said, he was far from gospel perfection.
Quote ID: 236
Time Periods: 45
Julian’s Against the Galileans
R. Joseph Hoffmann
Book ID: 123 Page: 115
Section: 2D3B
198B: Now the spirit that comes to men from the gods is attested, but it is given rarely and to few, and it is not at all easy for everyone to share in it all at once or every time.{353} We are not surprised, then, that the prophetic spirit has ceased to move among the Hebrews, and is no longer known to the Egyptians. So too, we see that the ancient oracles of Greece have fallen silent {354} over the span of time.
Quote ID: 2843
Time Periods: 4
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 165
Section: 2D3B
But we have received by tradition that God does not need the material offerings which men can give….
PJ footnote: Justin Martyr, The First Apology of Justin, X.
Quote ID: 9656
Time Periods: 2
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 240
Section: 2D3B
“For the prophetical gifts remain with us, even to the present time. And hence you ought to understand that [the gifts] formerly among your nation have been transferred to us.”
PJ footnote: Justin Martyr, Dialogue with Trypho, LXXXII.
Quote ID: 9689
Time Periods: 2
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
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
Leo the Great, NPNF2 Vol. 12, Leo the Great, Gregory the Great
Edited by Philip Schaff
Book ID: 676 Page: 191
Section: 2D3B
“Let the minds of the faithful rejoice, that throughout the world One God, Father, Son, and Holy Ghost, is praised by the confession of all tongues, and that that sign of His Presence, which appeared in the likeness of fire, is still perpetuated in His work and gift.”
PJ footnote: Pope Leo I, Sermon LXXVII.v. *John’s Note: This echoes Augustine’s doctrine, that since Christians of all languages now speak of Christ, the gift of speaking in tongues continues in the Church.*
Pope Leo I, Sermons of Leo the Great, LXXXII.iii. NPNF Series 2, Vol. 12 Pg. 195 -2D1/45-
“For when the twelve Apostles, after receiving through the Holy Ghost the power of speaking with all tongues, had distributed the world into parts among themselves, and undertaken to instruct it in the Gospel, the most blessed Peter, chief of the Apostolic band, was appointed to the citadel of the Roman empire, that the light of Truth which was being displayed for the salvation of all the nations, might spread itself more effectively throughout the body of the world from the head itself.”
Pope Leo I, Sermon LXXXII.iii.
Quote ID: 9709
Time Periods: 45
Lollard Bible and Other Medieval Biblical Versions, The
Margaret Deanesly
Book ID: 247 Page: 82
Section: 3A1A,2D3B
John Nider the Dominican also described certain Beghards at the time of the council of Bale, whoUse subtle, sublime, spiritual and metaphysical words, such as the German tongue can hardly express, so that scarcely any man, even an educated man, can fully understand them; and in these they wrap up lofty sentences about spirit, abstraction, various lights, divine persons, and the grades of contemplation.
Quote ID: 6221
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 17/18
Section: 2D3B
When we come to consider the traces of actual dissent from the teaching of the Church before the rise of Wycliffe, we find them singularly few and vague. Yet there was undoubtedly a good deal of secret dissent hidden below the surface; and it is curious that this is especially traceable in the adjoining county of Oxford. In 1166, according to William of Newburgh, a council was convened at Oxford to enquire into the heresy of a company about thirty German weavers, called “Publicani,” who had appeared in the diocese of Worcester. It is stated that Gerard, their leader, was a man of education, and that his answers showed him to be orthodox as to the person of Christ, but that he rejected baptism, marriage, the Eucharist, and the authority of the Church.---------
Newburg states that Gerard and his followers, by the king’s command, were stripped to the waist, scourged through the city of Oxford, and branded on the face with a hot iron. They sang as they endured their punishment, “Blessed shall ye be when men shall hate you.” Then proclamation was made that all men were forbidden to give them food or shelter, and they were driven forth, with loud cracking of whips, to perish miserably of cold and hunger.
---------
The admission that these Publicani were orthodox as to the person of Christ is of importance as distinguishing them from the wilder heretical sects of the period.
page 39 of new book
Quote ID: 6233
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 61
Section: 2D3B,3A2A
Thomas Man had a remarkable and somewhat romantic career, though Foxe tells it in a very confused manner (iv. 208-213). He was cited for heresy before Bishop Smith at Oxford (1511), and after a period of imprisonment, he recanted in St. Mary’s, did open penance, and was kept as a kind of servant, with a faggot embroidered on his sleeve, first at Osney Abbey, and then at St. Frideswide’s Priory. The charges against him included the holding of some strange mystical views about the true sacrament of the altar being in heaven. He had called the priests’ pulpits “lying-stools,” and had said that “holy men of his sect were the true Church of god, and the only true priests.”page 132-133 of new book
Quote ID: 6239
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 62
Section: 2D3B,3A2A
One of the two was charged with joining with the martyr Robert Cosin in dissuading Joan Norman from pilgrimages, image-worship, fasting communion, and auricular confession. “Also when she had vowed a piece of silver to a saint for the health of a child, they (Thomas Man and Robert Cosin) dissuaded her from the same” (iv. 214). This must have been not later than 1506.page 135-136 of new book
Quote ID: 6241
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 67
Section: 2A2,2D3B,3A2A
[Bishop Longland] summoned before him Robert and Richard Bartlett, well-to-do farmers, who, with their brother John, had abjured and done penance at Tylsworth’s martyrdom. They were the sons of old Richard Bartlet, of whom it was told that one day, as he was threshing, a passer-by had said to him, “God speed, Father Bartlet, ye work sore.” “Yea,” answered the old man, with a satirical reference to the doctrine of transubstantiation, “I thresh God Almighty out of the straw.” The old yeoman’s wife Katherine seldom went to church, pleading ill health, and it was noted that when she did attend, she did not join in the prayers, but “sat mum.”page 147 of new book
Quote ID: 6245
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 68
Section: 2A2,2D3B,3A2A
He and his brother Richard “detected” (be it remembered in dread of a fiery death) their own sister Agnes Wells, as guilty of the four great crimes, on which all these examinations mainly turned:(1). Reading the Scriptures in English.
(2). Denying the bodily presence of Christ in the Eucharist.
(3). Rejecting the worship of images.
(4). Speaking against pilgrimages.
page 149 of new book
Quote ID: 6246
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 71
Section: 2D3B,3A2A
The term ["laborer"] was often very vaguely used; and one remembers how, within the nineteenth century, that fine old relic of medievalism, Bishop Philpotts of Exeter, cited a newspaper editor before him as a “labourer.” Whatever his position, Morden had been abjured by Bishop Smith, who found that “he had used his Paternoster and Creed so much in English, that he had forgotten many words thereof in Latin.” The Bishop bade him for the future to say them in Latin only, and enjoined on him a pilgrimage twice a year to Lincoln.page 154-155 of new book
Pastor John’s note: some of his "crimes" are given.
Quote ID: 6247
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 76
Section: 2A2,2D3B,3A2A
In the little hamlet of Ashley Green, on the Hertfordshire border, lived John Morden, the uncle of James, Richard and Radulph, who had in his house a book of the Gospels and “other chapters in English.”At Little Missenden, three miles from Amersham up the beautiful valley of the Misbourne, the Vicar himself was believed to be tainted with heresy. So also were Elizabeth, the wife of Henry Hover; John Say, to whom the martyr Shoemaker had read Christ’s words out of his “little book”; William Say, his son; two Edward Popes (father and son); John Nash; Henry Etkin and his mother; as well as Joan Clark (perhaps the unhappy daughter of William Tylsworth),, who had said, "she never did believe in the sacrament of the altar, nor ever would believe in it."
page 164-165 of new book
Quote ID: 6248
Time Periods: ?
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 77
Section: 2D3B
Roger said that once, in 1515, he had asked young Henry Phip whether he was going to Wycombe. Henry had just been chosen “keeper of the rood-loft,” and carelessly answered, “I must needs go and tend a candle before my Block Almighty.”page 167 of new book
Pastor John’s note: Ha!
Quote ID: 6249
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 78
Section: 2A2,2D3B
He begged him not to divulge his words to his wife, whose brother was a priest. Not long after, the priest got his sister to buy him some “singing bread” (sacramental wafers). It was damp, and the priest was laying it out to dry, when his brother-in-law ventured to suggest, “If every one of these is a god, then there are many gods.”page 169 of new book
Pastor John’s note: Ha!
Quote ID: 6250
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 80
Section: 2D3B
At Beaconsfield, Richard White and his son-in-law Bennet Ward carried on the uncouth processes of the old woolen manufacture, treading or “walking” the cloth, bleaching it, and teasing it with teasel-heads to raise a nap; unless indeed they had set up one of the fulling-mills which were then looked on with dislike as a new-fangled innovation. Both of them came under suspicion, and had to abjure. Ward had in his possession the Gospels of Matthew and Mark, and the Ten Commandments in English. He had sheltered one Thomas Pope in his house, and his wife and daughter had been heard to say that Pope was ‘’the devoutest man that ever was in their house, for he would sit reading in his book till midnight many times.” One John Marston testified that Ward had said, “It booteth no man to pray to Our Lady, nor to any saint or angel in heaven, but to God only, for they have no power of man’s soul.”page 172-173 of new book
Pastor John’s note: AD 1500±
Quote ID: 6251
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 88
Section: 2D3B,2E2
Another interesting case (Foxe, iv. 583) is that of a young man named John Ryburn, living at “Roshborough” (Risborough).---------------
Ryburn had eagerly adopted the reformed doctrines, but his family were still devoted to those of Rome. His sister Elizabeth, coming to him on the eve of the Assumption, found him at supper “with butter and eggs,” and was horrified at his inviting her to join him. “God never made such fasting days,” said John; “but you are so far in Umbo patrum that you can never turn again.” At another time she spoke of going on pilgrimage to the Holy Rood of Wendover. “You do wrong,” said John; “for there is never a step that you set in going on pilgrimage but you go to the devil; and you go to church to worship what the priest doth hold above his head, which is but bread, and if you cast it to the mouse, he will eat it; and never will I believe that the priest hath power to make his Lord.”
page 91-192 of new book
Pastor John’s note: AD 1520’s±
Quote ID: 6252
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 89
Section: 2D3B
John Simonds, the reader just now mentioned, was himself cited. He gloried in having “converted eight priests to his doctrines, and holpen two or three friars out of their orders.” He was charged with defending the marriage of the clergy, and also with saying, “Men do walk all day in purgatory in this world, and when they depart out of this world, there are but two ways, either to hell or heaven.”page 194-195 of new book
Pastor John’s note: 1530; Amen!
Quote ID: 6253
Time Periods: 7
Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
Bart D. Ehrman
Book ID: 420 Page: 15
Section: 2D3B
For them, Jesus was a real flesh-and-blood human. But Christ was a separate person, a divine being who, as God, could not experience pain and death. In this view, the divine Christ descended from heaven in the form of a dove at Jesus’ baptism and entered into him;{7} the divine Christ then empowered Jesus to perform miracles and deliver spectacular teachings….
Quote ID: 8593
Time Periods: 1234
Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
Bart D. Ehrman
Book ID: 420 Page: 141
Section: 2D3B,3A1
He wrote the entire church with instructions concerning how to handle the situation. But why did he not write the person in charge? It was because there was no person in charge. Paul’s churches, as evident from 1 Corinthians itself, were organized as charismatic communities, directed by the Spirit of God, who gave each member a special gift (Greek: charisma) to assist them to live and function together as a communal body, gifts of teaching, prophesying, giving, leading, and so on (1 Cor. 12).An organization like that may work for the short term, for example, in what Paul imagined to be the brief interim between Jesus’ resurrection and his imminent return in glory. But if Jesus were not to return immediately, and as a result, the church has time to develop and grow, having no one in charge can lead to serious chaos. And it did lead to serious chaos, especially in Corinth.
Quote ID: 8602
Time Periods: 1
Lost Scriptures: Books That Did Not Make It into the New Testament
Bart D. Ehrman
Book ID: 427 Page: 24
Section: 2D3B
From The Coptic Gospel of Thomas, unknown date. possibly early 2nd century.53 His disciples said to him, “Is circumcision beneficial or not?” He said to them, “If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable.”
Quote ID: 8685
Time Periods: 2
Making of Late Antiquity, The
Peter Brown
Book ID: 251 Page: 66
Section: 1A,2D3B
In the late second century, the philosopher was jostled by the sorcerer, and the Christian bishop by the Montanist prophetess.
Quote ID: 6321
Time Periods: 2
Making of Late Antiquity, The
Peter Brown
Book ID: 251 Page: 67
Section: 2D3B
Possession lay at the heart of the early Christian communities.. . . .
Above all, true prophets were men and women who could be observed to surrender all personal initiative. It was the “pseudo-prophet” who kept his wits about him and built up a private practice.
Quote ID: 6322
Time Periods: 23
Martyrdom and Persecution in the Early Church
A Study of a Conflict from the Maccabees to Donatus By W.H.C. Frend
Book ID: 316 Page: 16/17
Section: 2D3A,2D3B,3B
The question has often been debated as to the extent of Montanist influence among the Lyons Christians at this time.{131} The problem would, however, appear to be more one of parallel religious developments rather than allegiances.As we have seen, there were many links between the Churches in Gaul and those of Asia Minor in those years. Movements among the one might be expected to find an echo in the other. If the letter had been written from Asia Minor at this time, the emphatic references to prophecy as among the Apostolic charismata,{132} and the description of Vettius Epagathus, ‘the Paraclete of the Christians’, ‘boiling over with the Spirit’, and ‘having the Spirit in fuller measure than Zacharias’, would certainly suggest Montanist influence.{133} So too would the claim made on behalf of the confessors to be able to forgive sins,{134} and to ‘bind and loose’,{135} as these were claims explicitly made by the Montanist prophets.{136}
Quote ID: 7656
Time Periods: 2
Martyrdom and Persecution in the Early Church
A Study of a Conflict from the Maccabees to Donatus By W.H.C. Frend
Book ID: 316 Page: 18
Section: 2D3B,3B,4B
This is revealed in a curious incident. Time and again the Christians under torture have denied the charges of cannibalism and incest made against them. They claimed indignantly that their religion did not involve these or any other evil actions. The authorities tortured a slave girl named Biblis who had previously shown a willingness to recant. In a sudden burst of strength she cried out, ‘How could such men eat children, when they are not allowed to consume the blood even of irrational animals (Greek Word)?’{147} The statement sounds as though it had been made under the stress of the moment, and is interesting. It suggests that the Christians at Lyons were still observing the strict Apostolic rules concerning food (Acts 15:20 and 29), and as is well known, these were derived from orthodox Jewish practice.{148}Pastor John notes: Footnote on page 28
Quote ID: 3180
Time Periods: 23
Martyrdom and Persecution in the Early Church
A Study of a Conflict from the Maccabees to Donatus By W.H.C. Frend
Book ID: 316 Page: 555/556
Section: 2D3B,3A2A
The opening words of the Donatist memorandum presented at the Council Carthage in 411 read, ‘Januarius and the other bishops of the catholic truth that suffers persecution but does not persecute’.{108} In the absence of physical persecution the guidance of the Spirit directed the believers towards a life of penance and attuning the will towards God, not, however, by leaving the world, but by guiding and reforming it. The Donatist was no monk.In this theology, the Holy Spirit and Biblical inspiration remained all-important. On conversion, the Donatist Christian put away both his secular career and his secular books. He had the Bible on his lips and martyrdom in his soul.{109}
. . . .
He (Petilian) links righteous suffering with poverty. ‘So too’, he tells the Catholics, ‘you do not cease to murder us who are just and poor’{112}…
Quote ID: 7693
Time Periods: 5
Martyrdom and Persecution in the Early Church
A Study of a Conflict from the Maccabees to Donatus By W.H.C. Frend
Book ID: 316 Page: 557
Section: 2D3B
The Luciferian begins, like his Donatist contemporary, with the assertion that ‘the entire universe belongs to the devil’, and that ‘the Church has become a brothel’,{123} Heretics (in this case, the Catholics) were the equivalent of pagans, their meeting-places were ‘camps of the devil’{124} and in consequence, their clergy could not be accepted without being reduced to penitent lay status and their laymen would be re-baptized.{125}John’s note: Lucifer of Cagliari was passionately anti Arius.
Quote ID: 7694
Time Periods: 45
Martyrdom and Persecution in the Early Church
A Study of a Conflict from the Maccabees to Donatus By W.H.C. Frend
Book ID: 316 Page: 560
Section: 2D3B,4B
Not only does Hilary abuse his sovereign as ‘Antichrist’, but denounces his rule as a direct continuation of the age of persecution. Constantius was the heir of Nero, Decius and Maximian,{141} and if that was not sufficient echo of current Donatist writing, there follows the claim that the Devil having failed to destroy Christians by force was turning to treachery instead.
Quote ID: 7695
Time Periods: 4
Martyrdom and Persecution in the Early Church
A Study of a Conflict from the Maccabees to Donatus By W.H.C. Frend
Book ID: 316 Page: 561
Section: 2D3B,4B
In the better defined situation of southern Gaul during the barbarian settlement, circa 439, Salvian’s denunciation of the Roman world was also based on the visible evidence of growing corruption and oppression.{150} He was aware how serfdom had developed under the pressure of crushing taxation and of patronage and he paints a grim picture of the extortions practised by the curiales and officials against the provincial population. ‘Yet what else is the life of all business men but fraud and perjury of the curials but injustice, of the petty officials but slander, of all soldiers but rapine?’{151} In such circumstances, the rule of the barbarian invaders was to be preferred to that of Rome.
Quote ID: 7696
Time Periods: 5
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 335
Section: 2D3B,4B
Caecilius’s accusation: Believers despise temples, the gods, sacred rites, titles, robes of honor. OctaviusVIII.4
Quote ID: 7814
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 335/337
Section: 2D3B,4B
Is it not then deplorable that a gang—excuse my vehemence in using strong language for the cause I advocate—a gang, I say, of discredited and proscribed desperadoes band themselves against the gods? Fellows who gather together illiterates from the dregs of the populace and credulous women with the instability natural to their sex, and so organize a rabble of profane conspirators, leagued together by meetings at night and ritual fasts and unnatural repasts, not for any sacred service but for piacular rites, a secret tribe that shuns the light, silent in the open, but talkative in hid corners; they despise temples as if they were tombs; they spit upon the gods; they jeer at our sacred rites; pitiable themselves, they pity (save the mark) our priests; they despise titles and robes of honour, going themselves half-naked! What a pitch of folly! what wild impertinence! present tortures they despise, yet dread those of an uncertain future; death after death they fear, but death in the present they fear not: for them illusive hope charms away terror with assurances of a life to come.PJ Note: Original source is ?
Quote ID: 8087
Time Periods: 347
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 337
Section: 2D3B,4B
Root and branch it must be exterminated and accursed. They recognize one another by secret signs and marks; they fall in love almost before they are acquainted; everywhere they introduce a kind of religion of lust, a promiscuous ‘brotherhood’ and ‘sisterhood’ by which ordinary fornication, under cover of a hallowed name, is converted to incest.
Quote ID: 8088
Time Periods: 347
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 337
Section: 2D3B
I am told that under some idiotic impulse they consecrate and worship the head of an ass, the meanest of all beasts {a}, a religion worthy of the morals which gave it birth. Others say that they actually reverence the private parts of their director and high-priest, and adore his organs as parent of their being. This may be false, but such suspicions naturally attach to their secret and nocturnal rites. To say that a malefactor put to death for his crimes, and wood of the death-dealing cross, are objects of their veneration is to assign fitting altars to abandoned wretches and the kind of worship they deserve. Details of the initiation of neophytes are as revolting as they are notorious. An infant, cased in dough{b} to deceive the unsuspecting, is placed beside the person to be initiated. The novice is thereupon induced to inflict what seem to be harmless blows upon the dough, and unintentionally the infant is killed {a} by his unsuspecting blows; the limbs they tear to pieces eagerly; and over the victim they make league and covenant, and by complicity in guilt pledge themselves to mutual silence{e}. Such sacred rites are more foul than any sacrilege. Their form of feasting is notorious; it is in everyone’s mouth, as testified by the speech of our friend of Cirta{c}. On the day appointed they gather at a banquet with all their children, sisters, and mothers, people of either sex and every age. There, after full feasting, when the blood is heated and drink has inflamed the passions of incestuous lust, a dog which has been tied to a lamp is tempted by a morsel thrown beyond the range of his tether to bound forward with a rush{d}. The tale-telling light is upset and extinguished, and in the shameless dark lustful embraces are indiscriminately exchanged; and all alike, if not in act, yet by complicity, are involved in incest, as anything that occurs by the act of individuals results from the common intention.
Quote ID: 8090
Time Periods: ?
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 341
Section: 2D3B,4B
Caecilius’s accusation: Believers have no temples, no altars. OctaviusX.2
Quote ID: 7816
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 341/421
Section: 2D3B,4B
Caecilius’s accusation: They threaten the whole world and the universe and its stars with destruction by fire Octavius, XI.1Octavius’ answer: Many, I am well aware, conscious of their deserts, hope rather than believe that annihilation follows death; they would rather be extinguished than restored for punishment. They are led astray by the impunity allowed them in life, and also by the infinite patience of God, whose judgments though slow are ever sure and just. Octavius, XXIV.12.
Quote ID: 7817
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 341
Section: 2D3B
“Further, they threaten the whole world and the universe and its stars with destruction by fire. . .. . .
Not content with this insane idea, they embellish and embroider it with old wives’ tales; say that they are born anew after death from the cinders and the ashes.
. . .
Against heaven and the stars, which we leave even as we found them, they denounce destruction; for themselves when dead and gone, creatures born to perish, the promise of eternity!
Quote ID: 8092
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 343
Section: 2D3B
Caecilius’s accusation: They promise themselves, as virtuous, a life of never-ending bliss after death; to all others, as evil-doers, everlasting punishment. Octavius, XI.1
Quote ID: 7818
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 343
Section: 2D3B
Caecilius’s accusation: All action which others ascribe to fate, you believers ascribe to God. OctaviusXI.6
Quote ID: 7819
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 347/431
Section: 2D3B,4B
Caecilius’s accusation: You believers do not attend the shows; you take no part in the processions; avoid public banquets, abhor the sacred games, meats from then victims, drinks poured in libation on the altars. OctaviusXII.5Octavius’ answer: As regards our rejection of the sacrificial leavings and cups used for libations, it is not a confession of fear, but an assertion of true liberty.…. We abstain from participation, to show that we have no truck with the demons to whom libations are poured, and are not ashamed of our own religion. OctaviusXXXVIII.1
Quote ID: 7820
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 347/431/433
Section: 2D3B,4B
Caecilius’s accusation: You believers twine no blossoms for the head, grace the body with no perfumes; you reserve your ointments for funerals ….OctaviusXII.56Octavius’ answer: We delight in the flowers of spring…. We strew or wear them loose, we twine soft garlands for our necks. You must excuse us for not crowning our heads; our custom is to sniff sweet flower perfumes with our nose, not to inhale them with the scalp or the back hair…. Our funeral rites we order with the same quietness as our lives; we twine no fasting crown, but expect from God the crown that blossoms with eternal flowers. OctaviusXXVIII.2.
Quote ID: 7821
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 347/423
Section: 3A2A,2D3B
Caecilius’s accusation: Those who are not privileged to understand things civic are still less qualified to discuss things divine.” OctaviusXII.7Octavius’ answer: You forbid adultery, yet practice it; we are born husbands for our wives alone; you punish crimes committed, with us the thought of crime is sin … the prisons are crowded to overflowing with your following and not a Christian is there, except on charge of his religion, or as a renegade. OctaviusXXV.6.
Quote ID: 7822
Time Periods: 7
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 399
Section: 2D3B
Octavius: Believers cast out demons. OctaviusXXVII.5–7
Quote ID: 7824
Time Periods: 23
Minucius Felix, Octavius, LCL 250: Tertullian, Minucius Felix
Minucius Felix
Book ID: 332 Page: 407
Section: 2D3B
Octavius: Crosses we neither worship nor set our hopes on. OctaviusXXIX.6
Quote ID: 7825
Time Periods: 23
Montanus, NPNF2 Vol. 1, Eusebius Pamphilius.
Edited by Philip Schaff
Book ID: 680 Page: 236
Section: 2D3B
Knowing what we do of the asceticism and the severe morality of the Montanists, we can look upon the implications of this passage as nothing better than baseless slanders. That there might have been an individual here and there whose conduct justified this attack cannot be denied, but to bring such accusations against the Montanists in general was both unwarranted and absurd, and Apollonius cannot but have been aware of the fact. His language is rather that of a bully or braggadocio who knows the untruthfulness of his statements, than of a man conscious of his own honesty and of the reliability of his account.*PJ footnote: NPNF2, Vol. 1, 236, footnote 27.*
Quote ID: 9741
Time Periods: ?
Montanus: The End of Montanism
Roger Pearse
Book ID: 456 Page: 1
Section: 2D3B
The year 861 [=549-50 AD] … At this time the destructive heresy of Montanus was put to shame and uprooted. We [=John] have written the story of how it sprang up in the (section about) apostolic times. Now however at the incitement of John bishop of Asia the bones of Montanus were found, who used to say of himself that he was the Spirit Paraclete, and (the bones) of Kratis, Maximilla and Priscilla, his prophetesses. (John) burned them with fire and pulled their temples down to the foundations.{1}
Quote ID: 8965
Time Periods: 27
Montanus: The End of Montanism
Roger Pearse
Book ID: 456 Page: 1/2
Section: 2D3B
We have no other 6th century accounts of this event. But as often happens, early documents were embedded in later Syriac sources. In this case Michael the Syrian, in the 12th century, gives us more information because he has access to other sources than just John.In the land of Phyrgia there is a place called Pepuza, where the Montanists had a bishop and some clergy. They called it Jerusalem, and there they killed the Christians. John of Asia went there and burned their synagogue, on the orders of the emperor. In this house there was found a great reliquary [GREEK] of marble sealed with lead and bound with iron fittings. On it was written, “Of Montanus and his women.” It was opened and in it were found Montanus and his two women, Maximilla and Priscilla, which had golden leaves over their mouths. They were covered with confusion by seeing the fetid bones which they called “the Spirit’’. They were told, “Have you no shame to allow yourselves to be seduced by this rascal, and to call him the ‘Spirit’? A spirit has neither flesh nor bones.” And the bones were burned. The Montanists were heard wailing and crying. “Now,” they said, “the world is ruined and will perish.” Their shameful books were also found and burned. The house was purified, and became a church.
Previously in the days of Justinian I [=Justin], some people had informed the emperor that Montanus, at the time of his death, had ordered those responsible for his funeral to bury him fifty cubits under the earth, “because,” he said, “the fire must reveal me and devour all the face of the earth.” His followers, by the pernicious operation of demons, put it about falsely that his bones were exorcising demons. They bribed a few individuals who, for bread to eat, claimed that he had healed them. – The emperor wrote to the bishop of that place. He dug deep and removed the bones of Montanus and his women to burn them. Then the Montanists came to find the bishop by night and gave him five hundred darics of gold. They carried off the bones and brought others. And in the morning, without anyone realizing the mystery, the bishop burned these bones as being those of Montanus and Crites (?) his associate. But then the Archdeacon denounced the Bishop, who was sent into exile.
Apollos, the companion of Paul, wrote that Montanus was the son of Simon Magus, that when his father died, by the prayer of Peter, he fled Rome and began to trouble the world. Then Apollos, (led) by the Spirit, went to where he was and saw him sitting and preaching error. He began to curse him, saying, “Enemy of God, the Lord will punish you!” Montanus began to rebuke him and said, “What difference is there between you and I, Apollos? If you prophesy, I do also; if you are an apostle, I am too; if you heal, I do too.” Apollos said to him, “Let your mouth be closed, in the name of the Lord.” He immediately stopped and was never again able to speak. The people believed in our Lord, and received baptism. They overthrew the seat of Montanus, who fled and escaped. – This story is finished, just like the other.
*John’s note: All this is from Footnote #2. *
Quote ID: 8966
Time Periods: 27
Monumenta Bulgarica
Thomas Butler
Book ID: 154 Page: 161
Section: 2D3B
It so happened in. the Bulgarian land that in the time of the orthodox Tsar Peter [PJ: of Bulgaria, d. 970] there was a priest by the name of Bogomil.... He was the first to teach heresy in the Bulgarian land.... Externally these heretics are like sheep: meek, humble and quiet; they appear pale from their hypocritcal fasting. They dont utter excessive words; they dont laugh loudly....….
and when they preach they act as if they were in heaven.
….
reviling the rules passed down to the holy churches....
Quote ID: 3283
Time Periods: 7
Monumenta Bulgarica
Thomas Butler
Book ID: 154 Page: 161
Section: 2D3B,2E1,2A3
But they [PJ: Bogomils] are worse than devils. Devils fear Christ’s cross, but the heretics cut them up and make tools from them. Devils fear the image of Christ painted on a wooden panel, but the heretics do not bow to icons, calling them idols. Devils fear the relics of God’s righteous /saints/ , not daring to approach the caskets in which lie the priceless treasure, given to Christians for their deliverance from all sorts of misfortune. But the heretics jeer at them, and they make fun of us when they see us bowing to them…
Quote ID: 3284
Time Periods: 7
Monumenta Bulgarica
Thomas Butler
Book ID: 154 Page: 163
Section: 2D3B,2E1
In error they say about the cross: “Why should we bow to it? Because the Jews crucified God’s Son on it, the cross is more hateful to God.” Thus they teach their people to hate it and not bow to it, saying: “If someone killed the tsar’s son with the tree, can it be dear to the tsar? It’s the same with the cross and God.”
Quote ID: 3285
Time Periods: ?
Monumenta Bulgarica
Thomas Butler
Book ID: 154 Page: 163
Section: 2A2,2D3B
…What do they [Bogomils] say about Holy Communion? That Communion was not created by God’s command, nor is it – as you say – Christ’s body, but, it is like any simple flour. Nor (they say) did Christ create the liturgy: “Therefore we do not honor it.”
Quote ID: 3286
Time Periods: 7
Monumenta Bulgarica
Thomas Butler
Book ID: 154 Page: 167
Section: 2A1,2D3B
See, brothers, how much the Devil has defeated them [Bogomils]! They reject holy baptism, being disgusted by baptizing children.….
And how can they call themselves “Christians,” when they don’t have priests to baptize them, when they don’t make the sign of the cross, when they don’t sing priestly hymns and don’t respect priests?
Quote ID: 3287
Time Periods: 7
Monumenta Bulgarica
Thomas Butler
Book ID: 154 Page: 209
Section: 2A1,2D3B
Art. 47. To those [Bogomils] who revile John the Baptist and say that he is from Satan, as is baptism with water, and who baptise without water, saying only the “Our Father” – anathema!
Quote ID: 3289
Time Periods: 7
Monumenta Bulgarica
Thomas Butler
Book ID: 154 Page: 209
Section: 2E1,2D3B
Art. 51. To those [Bogomils] who reject the veneration of the holy and life-giving cross, and the holy and sacred icons, anathema!
Quote ID: 3291
Time Periods: 7
Music and Worship In Pagan and Christian Antiquity
Johannes Quasten
Book ID: 156 Page: 53
Section: 2A6,2D3B,2B2
Philosophy continued to sharpen the notion of the “spiritual sacrifice.” The hymn which constituted this divine service was expounded ever more allegorically: the life of each individual person had to become a hymn to the glory of God. This exaggerated spiritualistic tendency would ultimately have eliminated every official cult.Apuleius distinguished visible gods, the heavenly bodies, and invisible gods. Among these latter he ranked the twelve Olympians, descendants of the highest god and themselves eternal, blessed spirits. Most men worship these gods, but in a completely perverse way. The demons are similar to the gods, for they are immortal like them. They are also like men in that they possess passions, are susceptible to anger and various other experiences and permit themselves to be won over by gifts. The demons are the true objects of the cults of the gods. The customs and rites of the religions of the nations differ completely according to the nature of these demons: the Egyptian gods take pleasure in lamentation, the Greek gods in dancing, and those of the barbarians in the din of tambourines, drums and flutes.{13}
Quote ID: 3317
Time Periods: 2
Music and Worship In Pagan and Christian Antiquity
Johannes Quasten
Book ID: 156 Page: 54
Section: 2A6,2A6,2D3B
Philo was persuaded that one cannot truly offer thanks to God as the vast majority of men do, with external effects, consecrated gifts and sacrifices..., but rather with songs of praise and hymns--not such as the audible voice sings, but such as are raised and re-echoed by the invisible mind.{17}
Quote ID: 3318
Time Periods: 01
Organization of the Early Christian Churches, The
Edwin Hatch, M. A.
Book ID: 255 Page: 187
Section: 1A,2D3B,2A6
Lecture VIIThere are some who will look back with lingering eyes at that earlier time in which there was no formal association of Churches, but only what Tertullian calls the ‘communication of peace, the appellation of brotherhood, the token of hospitality, and the tradition of a single creed’ {50}. There are some who will think that the effect of the enormous power which the Roman Empire in the first instance, and the fall of the Roman Empire in the second instance, gave to the association has been to exaggerate its importance, and to make men forget that there is a deeper unity than that of external form.
For the true communion of Christian men – the ‘communion of saints’ upon which all Churches are built – is not the common performance of external acts, but a communion of soul with soul and of the soul with Christ. It is a consequence of the nature which God has given us that an external organization should help our communion with one another: it is a consequence both of our twofold nature, and of Christ’s appointment that external acts should help our communion with Him.
Pastor John’s note: Wow
Quote ID: 6450
Time Periods: 12
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 9
Section: 2D3B,4B
5. In giving an account of the attitude to idolatry as characteristic of Christians he even supports that view, saying: Because of this they would not regard as gods those that are made with hands, since it is irrational that things should be gods which are made by craftsmen of the lowest kind who are morally wicked. For often they have been made by bad men. Later, when he wants to make out that the idea is commonplace and that it was not discovered first by Christianity, he quotes the saying of Heraclitus which says: ‘Those who approach lifeless things as gods act like a man who holds conversation with houses.’ I would reply in this instance also, as in that of the other ethical principles, that moral ideas have been implanted in men, and that it was from these that Heraclitus and any other Greek or barbarian conceived the notion of maintaining this doctrine. He also quotes the Persians as holding this view, adducing Herodotus as authority for this. We will also add that Zeno of Citium says in his Republic: ‘There will be no need to build temples; for nothing ought to be thought sacred, or of great value, and holy, which is the work of builders and artisans.’ Obviously therefore, in respect of this doctrine also, the knowledge of what is right conduct was written by God in the hearts of men.
Quote ID: 3433
Time Periods: 23
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 9
Section: 2D3B,4B
6. After this, impelled by some unknown power, Celsus says: Christians get the power which they seem to possess by pronouncing the names of certain daemons and incantations, hinting I suppose at those who subdue daemons by enchantments and drive them out. But he seems blatantly to misrepresent the gospel. For they do not get the power which they seem to possess by any incantations but by the name of Jesus with the recital of the histories about him. For when these are pronounced they have often made daemons to be driven out of men, and especially when those who utter them speak with real sincerity and genuine belief.
Quote ID: 3434
Time Periods: 23
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 385
Section: 2A6,2D3B
The Saviour said to the Samaritan woman: ‘The hour is coming when neither in Jerusalem nor in this mountain shall you worship the Father; God is Spirit, and they that worship him must worship him in spirit and in truth. By these words he taught that God must not be worshipped in the flesh and carnal sacrifices, but in spirit. Moreover, Jesus himself would be understood to be spirit in proportion to the degree in which a man worships him in spirit and with the mind. Furthermore, the Father must not be worshipped by external signs but in truth, the truth which came by Jesus Christ.
Quote ID: 3454
Time Periods: 2
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 397
Section: 2D3B
Its character must be like that of the race of daemons which many Christians drive out of people who suffer from them, without any curious magical art or sorcerer’s device, but with prayer alone and very simple adjurations and formulas such as the simplest person could use. For generally speaking it is uneducated people who do this kind of work.PJ: Words of Celsus?
Quote ID: 3435
Time Periods: 2
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 397
Section: 2D3B,4B
Its character must be like that of the race of daemons which many Christians drive out of people who suffer from them, without any curious magical art or sorcerer’s device, but with prayer alone and very simple adjurations and formulas such as the simplest person could use. For generally speaking it is uneducated people who do this kind of work.
Quote ID: 3456
Time Periods: 23
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 401
Section: 2D3B
But signs of the Holy Spirit were manifested at the beginning when Jesus was teaching, and after his ascension there were many more, though later they became less numerous. Nevertheless, even to this day there are traces1 of him in a few people whose souls have been purified by the Logos and by the actions which follow his teaching. ‘For a Holy Spirit of discipline will flee from deceit, and will start away from thoughts that are without understanding.’1 Cf. 1, 2; 11, 8, 33, for the occasional survival of miracles in the Church in Origen’s time. For the development of Christian thought here, cf. K. Holl, Gesammelte Aufsatze II, p. 89 n. 2: Irenaeus (adv. Haer. II, 31, 2, Harvey, 1, 370) treats miracles as a matter still of some frequency in the Church, and says that very often (saepissime) at the prayer of the brotherhood the spirit of a dead man has returned. ‘What the real state of things was at that time one may conclude from the fact that the Montanist prophets never made any attempt to prove the truth of their proclamation by means of miracles’ (Holl). Origen (Hom. in Jerem. IV, 3) treats miracles as a thing of the past. Eusebius (H.E. v, 7) only quotes Irenaeus as evidence for miracles after the N.T. period. For the Vita Antonii cf. Augustine, Conf. VIII, 6, 14. Chrysostom, Hom. in Matt. XXXII, 7 (P.G. LVII, 386-7) is significant.
. . . .
and there are some who wander about begging and roaming around cities and military camps; and they pretend to be moved as if giving some oracular utterance. It is an ordinary and common custom for each one to say: ‘I am God (or a son of God, or a divine Spirit). And I have come. Already the world is being destroyed. And you, O men, are to perish because of your iniquities. But I wish to save you. And you shall see me returning again with heavenly power. Blessed is he who has worshipped me now! But I will cast everlasting fire upon all the rest, both on cities and on country places. And men who fail to realize the penalties in store for them will in vain repent and groan. But I will preserve for ever those who have been convinced by me. Then after that he says: Having brandished these threats they then go on to add incomprehensible, incoherent, and utterly obscure utterances, the meaning of which no intelligent person could discover; for they are meaningless and nonsensical, and give a chance for any fool or sorcerer to take the words in whatever sense he likes.
Quote ID: 3458
Time Periods: 23
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 510
Section: 2D3B,3A4B
75. Celsus exhorts us also to accept public office in our country if it is necessary to do this for the sake of the preservation of the laws and of piety. But we know of the existence in each city of another sort of country, created by the Logos of God. And we call upon those who are competent to take office, who are sound in doctrine and life, to rule over the churches. We do not accept those who love power. But we put pressure on those who on account of their great humility are reluctant hastily to take upon themselves the common responsibility of the church of God. And those who rule us well are those who have had to be forced to take office, being constrained by the great King who, we are convinced, is the Son of God, the divine Logos. Even if it is power over God’s country (I mean the Church) which is exercised by those who hold office well in the Church, we say that their rule is in accordance with God’s prior authority, and they do not thereby defile the appointed laws.If Christians do avoid these responsibilities, it is not with the motive of shirking the public services of life. But they keep themselves for a more divine and necessary service in the church of God for the sake of the salvation of men. Here it is both necessary and right for them to be leaders and to be concerned about all men, both those who are within the Church, that they may live better every day, and those who appear to be outside it, that they may become familiar with the sacred words and acts of worship; and that, offering a true worship to God in this way and instructing as many as possible, they may become absorbed in the word of God and the divine law, and so be united to the supreme God through the Son of God, the Logos, Wisdom, Truth, and Righteousness, who unites to Him every one who has been persuaded to live according to God’s will in all things.
Quote ID: 3466
Time Periods: 23
Orosius: Seven Books of History against the Pagans
A. T. Fear
Book ID: 165 Page: 384
Section: 2D3B
One God gave One Faith, and spread one Church over all the earth. It is this Church that He watches over, cherishes, and defends. Whosoever hides under whatever name, if he does not associate with this Church, he is a stranger to it, and if he attacks it, he is its enemy.
Quote ID: 8397
Time Periods: 45
Orthodoxy and Heresy in Earliest Christianity
Walter Bauer
Book ID: 458 Page: 144
Section: 2D3A,2D3B
…other forms of charismatic gifts have by no means disappeared from Christianity (EH 5.3.4).
Quote ID: 8982
Time Periods: 234
Orthodoxy and Heresy in Earliest Christianity
Walter Bauer
Book ID: 458 Page: 166
Section: 2D3B
When we move back into the second century, we find Irenaeus expressing the greatest apprehension that his writings against heretics would be altered—naturally, by the heretics (in EH 5.20.2). Likewise Dionysius of Corinth complained about the falsifying of his letters: “I have written letters at the request of the brethren. But the apostles of the devil have filled them with tares, removing many things and adding others. Woe is reserved for them. Since certain people have dared to tamper even with the dominical scriptures, it is not surprising that they have made attacks on less important writings” (in EH 4.23.12).
Quote ID: 8985
Time Periods: 2
Orthodoxy and Heresy in Earliest Christianity
Walter Bauer
Book ID: 458 Page: 167
Section: 2D3B
It was by no means always necessary to “falsify” in order to administer a telling blow to one’s opponent. It was also effective, if there were some evidence of his weakness and inadequacy, not to conceal it behind a cloak of kindness and thus consign it to oblivion, but rather, to drag it into the public spotlight and proclaim it in the marketplace.
Quote ID: 8986
Time Periods: 2
Pagan Rome and the Early Christians
Stephen Benko
Book ID: 169 Page: 47
Section: 2D3B
The Christians’ withdrawal from many daily activities of pagan life (such as festivals, the theater, and the circus), as well as their refusal to assume certain political offices were held against them as it alienated them from society. If everybody acted the way the Christians did, the empire would fall apart, Celsus wrote. {64}
Quote ID: 3649
Time Periods: 2
Pagan Rome and the Early Christians
Stephen Benko
Book ID: 169 Page: 55
Section: 2E2,2D3B,3A2A
From Minucius Felix Octavius. Caecilius speaking against Christians:Who, having gathered together from the lowest dregs the more unskilled, and women, credulous and, by the facility of their sex, yielding, establish a herd of a profane conspiracy, which is leagued together by nightly meetings, and solemn fasts, and unhuman meats – not by any sacred rite, but that which requires expiation – a people skulking and shunning the light, silent in public, but garrulous in corners. They despise the temples as dead-houses, they reject the gods, they laugh at sacred things; wretched, they pity, if they are allowed, the priests; half naked themselves, they despise honours and purple robes. Oh, wondrous folly and incredible audacity! They despise present torments, although they fear those which are uncertain and future; and while they fear to die after death, they do not fear to die or the present: so does a deceitful hope sooth their fear with the solace of a revival.
And now, as wickeder things advance more fruitfully, and abandoned manners creep on day by day, those abominable shrines of an impious assembly are maturing themselves throughout the whole world. Assuredly this confederacy ought to be rooted out and eradicated. They know one another by secret marks and insignia, and the love one another almost before the know one another. Everywhere also there is mingled among them a certain religion of lust, and they call one another promiscuously brothers and sisters.
Quote ID: 3653
Time Periods: 2
Pagan Rome and the Early Christians
Stephen Benko
Book ID: 169 Page: 56
Section: 2D3B,3A2A
. . .certainly suspicion is applicable to secret and nocturnal rites; and he who explains their ceremonies by reference to a man punished by extreme suffering for his wickedness, and to the deadly wood of the cross, appropriates fitting altars for reprobate and wicked men, that they may worship what they deserve.
Quote ID: 3654
Time Periods: 2
Pagan Rome and the Early Christians
Stephen Benko
Book ID: 169 Page: 57
Section: 2D3B,3A2A
PJ Note: From Minucius Felix Octavius. Caecilius speaking against Christians:
They do not go to shows, public banquets, or sacred games; they do not eat meat or drink wine used in religious ritual; they do not participate in processions. It seems that they are afraid of the gods whose very existence they deny. They do not adorn their heads with flowers, do not use perfumes or ointments on their bodies, and do not even decorate the tombs with garlands.
Quote ID: 3655
Time Periods: 2
Pagan Rome and the Early Christians
Stephen Benko
Book ID: 169 Page: 117
Section: 2D3B
The Didache, for example, advises people to treat prophets who make “ecstatic utterances” with respect. This work quickly adds, however, that not everybody who makes “ecstatic utterances is a prophet,” and it sets forth ways to recognize genuine prophets. {54} Celsus claimed that he had seen preachers who assumed the “motions and gestures of inspired persons” and at the end of their preaching “added strange, fanatical and quite unintelligible words, of which no rational person can find the meaning for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes.”
Quote ID: 3661
Time Periods: 2
Pagan Rome and the Early Christians
Stephen Benko
Book ID: 169 Page: 117
Section: 2D3B
It is, however, clear that Celsus did not speak about prophets in the Old Testament sense but about preachers of his own day; he even claimed that when he questioned some of these preachers, they admitted to him that their ambiguous words “really meant nothing.” Origen himself acknowledged that some sort of glossololia was still present in his own day, when he wrote: “the Holy Spirit gave signs of his presence at the beginning of Christ’s ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, . . . .
Quote ID: 3662
Time Periods: 2
Paganism and Christianity 100-425 C.E. a Sourcebook
Ramsay MacMullen and Eugene N. Lane
Book ID: 170 Page: 235
Section: 2D3B
PJ: Moved here from 2A4. Been used.Culcianus said: Come on, sacrifice.
Phileas replied: I do not sacrifice. I haven’t learned how.
Culcianus said: Didn’t Paul sacrifice?
Phileas replied: No. Far from it.
Culcianus said: Didn’t Moses sacrifice?
Phileas replied: The precept was for the Jews alone to offer sacrifice only in Jerusalem to God alone and the Jews break the law now in doing so anywhere else.
Culcianus said: What manner of sacrifice does God require?
Phileas said: A pure heart, unsullied soul, reasoned ideas, which lead to piety and just deeds. . . . There only will the soul receive rewards.
Quote ID: 3689
Time Periods: 2
Paganism in the Roman Empire
Ramsay MacMullen
Book ID: 171 Page: 50
Section: 2D3B
"let a man be produced right here before your court who, it is clear, is possessed by a demon; and that spirit, commanded to speak by any Christian at all, will as much confess himself a demon in truth”; and “traces of the Holy Spirit are still preserved among Christians, whereby they conjure away demons and effect many cures.”{4}PJ: FN 49 - Justin Martyr, Apology, 6. cf. Dialogue 76.6.
Quote ID: 3715
Time Periods: 2
Paganism in the Roman Empire
Ramsay MacMullen
Book ID: 171 Page: 126
Section: 2D3B
The question raised on a previous page, “how can the exceptional faith be explained that reaches across a hundred miles, or turns up whole provinces “away?” can perhaps best be answered through another question: “What made converts?” – converts of any sort, near or far. To that latter, the answer was seen to lie in the visible show of divinity at work (above, pp. 95-97).
Quote ID: 3767
Time Periods: 1234
Paganism to Christianity in the Roman Empire
Walter Woodburn Hyde
Book ID: 172 Page: 197/198
Section: 2D3B,3A2A
To the time of Constantine, Christians had displayed a moral purity seldom, if ever, surpassed. They had held themselves aloof from affairs of the Empire, showed little interest in politics and, in short, had been uncontaminated by their surroundings. The spirit of intolerance which has marked Christianity ever since was now accelerated. Tertullian in the first years of the third century had said it was “a fundamental human right, a privilege of nature, that every man should worship according to his own convictions; it is assuredly no part of religion forcibly to impose religion, to which free will and not force should lead us.” {22} A century later Lactantius, then tutor of Crispus in Gaul (ca. 313), expressed a similar thought: “Religion cannot be imposed by force; if you wish to defend religion by bloodshed and by torture and by guilt, it will no longer be defended, but will be polluted and profaned.” {23} But this excellent spirit now largely disappeared.
Quote ID: 3790
Time Periods: 234
Paganism to Christianity in the Roman Empire
Walter Woodburn Hyde
Book ID: 172 Page: 203
Section: 2D3B
The leader of the former school at first was Theodotus, the tanner of Byzantium who went to Rome near the close of the second century and taught a small circle of converts-only to be excommunicated by Pope Victor I (between ?192 and 202). To him Jesus was a man, born miraculously of a virgin through the operation of the Holy Spirit but without divine essence until the latter descended on him at his baptism when he became Christ, but not God.
Quote ID: 3794
Time Periods: 2
Paganism to Christianity in the Roman Empire
Walter Woodburn Hyde
Book ID: 172 Page: 204
Section: 2D3B
The Greek word which was chosen to express the mysterious resemblance bears so close an affinity to the orthodox symbol that the profane of every age have derided the furious contests which the differences of a single diphthong excited between the Homoousians and Homoiousians. Metaphysical opinions of Athanasius and Arius could not influence their moral character; and they were alike actuated by the intolerant spirit which has been extracted from the pure and simple maxims of the Gospel.{40}
Quote ID: 3795
Time Periods: 4
Paganism to Christianity in the Roman Empire
Walter Woodburn Hyde
Book ID: 172 Page: 250
Section: 2D3B
The widely-held belief of the early Church that Jesus’ baptism marked his spiritual birth when he was adopted as “Son of God” magnified Epiphany and caused indifference about his physical birth.{9}
Quote ID: 3810
Time Periods: 23
Pagans and Christians: Religion and the Religious Life from the Second to Fourth Century A.D.
Robin Lane Fox
Book ID: 173 Page: 20
Section: 2D3B,2E2
When the pagan Emperor Julian came to power, people in Gaza are said to have petitioned for the hermit’s prompt arrest: there was no love lost between a Christian holy man and pagans who still sat on the town council. However, Hilarion was away visiting Antony in Egypt. From there, he went by camel to Libya and by boat to Sicily, where he prophesied and caused great trouble to the local demons. Then he sailed slowly eastwards round Greece to Cyprus, where he died, aged eighty, to the usual Christian wrangle over his relics and the pieces of his body.
Quote ID: 3826
Time Periods: 4
Patronage in Early Christianity
Alan B. Wheatley
Book ID: 396 Page: 116
Section: 2D3B
Marcion of Sinope, in Syria
Quote ID: 8427
Time Periods: 12
Patronage in Early Christianity
Alan B. Wheatley
Book ID: 396 Page: 116
Section: 2D3B
None of his works have survived, but from the attacks of his opponents, we may be able to see why he was so successful in creating communities and being viewed as a serious opponent.
Quote ID: 8428
Time Periods: 12
Patronage in Early Christianity
Alan B. Wheatley
Book ID: 396 Page: 117/118
Section: 2D3B
“…The requirement of the undue is an augmentation of the due benevolence” (Adv. Marc. I,23,3 & 5).{31} Here Tertullian clearly identifies the controlling principle of Marcion’s movement, and it is at the heart of the revised paradigm! This God has “blessing for the poor” (Adv. Marc. IV,15), and the manner of life of the members of this community would reflect that agenda. It cannot be a coincidence that the two Scriptural references used by Marcion to argue for a radical goodness in this Kingdom of God come from Luke’s version of the Sermon on the Mount, where precisely this openhanded flow of resources is commanded (633-38).
Quote ID: 8429
Time Periods: 12
Patronage in Early Christianity
Alan B. Wheatley
Book ID: 396 Page: 118
Section: 2D3B
I would argue that Marcion embodied a most powerful principle of early Christianity—namely, its radical goodness. When one combines Marcion’s concept of God as peaceful and ultimately generous, his affinity for the most radical teachings of Christ and Paul, his personal ascetic lifestyle and the enormous growth, it seems very probable that he invested his resources in the manner that Jesus had taught.
Quote ID: 8430
Time Periods: 12
Patronage in Early Christianity
Alan B. Wheatley
Book ID: 396 Page: 128
Section: 2D3B
…in some very important areas, moral and social issues quite close to the everyday life of “folks,” Marcion was clearly closer to the original vision we see in the New Testament than was the institution which was developing in Syria. The attempt of Edessene leaders to claim roots in Rome and Antioch were countered by Marcion’s claim to be rooted in Jesus, at his most radical.
Quote ID: 8431
Time Periods: 12
Patronage in Early Christianity
Alan B. Wheatley
Book ID: 396 Page: 156
Section: 2D3B
In contrast to the short and simple transcript of the martyrs of Scilli, the Martyrdom of Perpetua and Felicitasis longer and more beautifully crafted….….
“Let those men who would restrict the power of the one Spirit to times and seasons look to this: the more recent events should be considered the greater…and this is a consequence of the extraordinary graces promised for the last stage of time…So too we hold in honor and knowledge not only new prophecies but new visions as well, according to the promise” (1.3; 1.5).
Quote ID: 8435
Time Periods: 3
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 8
Section: 2D3B
In the seventies of the fourth century the Spanish churches were stirred by a new voice. A devout cultivated layman of high, probably senatorial, standing, named Priscillianus, {1} began to ask his fellow Christians to take their baptismal renunciation more seriously and to give more time to special spiritual study.
Quote ID: 8254
Time Periods: 4
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 9
Section: 2D3B
Priscillian invited Christians to come aside, to leave the busy city, and to withdraw to special retreats at country villas or up in the hills. Before a great festival like the Epiphany on 6 January, they should prepare themselves by ascetic retirement into the mountains for three weeks.….
What forces lay behind this ascetic movement it is hard to say. The ideals of Egyptian hermits were beginning to exert an influence in the western provinces….
Quote ID: 8255
Time Periods: 4
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 9
Section: 2D3B
Martin (whose life is that of a wandering charismatic) told his disciple Postumianus how Antichrist had already been born and would shortly come to power in the East to make his capital at a rebuilt Jerusalem.{3}
Quote ID: 8256
Time Periods: 4
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 11
Section: 2D3B
Nothing is more certain than that he is not the product of a school.
Quote ID: 8257
Time Periods: 4
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 72
Section: 2D3B
Priscillian does not deny the possibility of salvation to ordinary Christians living with their wives in a normal married life. Those who wish to pursue their ambitions in this world, or to retain high secular office,{1} or prefer to ignore Christ’s stern call for an abandonment of family ties, may indeed hope for pardon, provided always that their orthodoxy remains intact.
Quote ID: 8262
Time Periods: 4
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 140
Section: 2D3B
The reaction after the death of Julian had seen many trials of distinguished pagans on charges of sorcery which had involved harsh torture and had ended in executions.{6} Under Julian Christian holy men with charismatic powers had been open to like treatment.{7}
Quote ID: 8270
Time Periods: 4
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: Preface
Section: 2D3B
The twentieth century, skeptical of the very existence of an immaterial order of things….
Quote ID: 8249
Time Periods: 234
Shaker Image, The
By Elmer R. Pearson, Julia Neal, Walter Muir Whitehill
Book ID: 322 Page: 26/27
Section: 2D3B
In his autobiography, Issachar Bates, a Baptist minister and onetime fifer in the Revolutionary War, gave a first-hand account of this day:. . . .
“Now such confusion of body and mind I had never before witnessed on the part of the Shakers it was singing, dancing, shouting, shaking, speaking with tongues, turning, preaching, prophesying, and warning the world to confess their sins and turn to God, for His wealth was coming upon them. All this was right in the neighborhood where I lived.”
Quote ID: 7757
Time Periods: 7
Shaker Image, The
By Elmer R. Pearson, Julia Neal, Walter Muir Whitehill
Book ID: 322 Page: 27
Section: 3A4C,2D3B
The Shaker Tenets were so radically different from the prevailing religious and political doctrines of the times that the missionaries met with bitter opposition. Among the Shaker beliefs that aroused hostility were their refusal to take oaths and to bear arms – aggravated by the facts that the Revolution was then in progress and that the Shaker religion and leadership had only recently come from England
Quote ID: 7758
Time Periods: 7
Tatian, ANF Vol. 2, Address of Tatian to the Greeks
Edited by Alexander Roberts and James Donaldson
Book ID: 556 Page: 69
Section: 2D3B,3A2A
I do not wish to be a king; I am not anxious to be rich; I decline military command; I detest fornication; I am not impelled by an insatiable love of gain to go to sea; I do not contend for chaplets; I am free from a mad thirst for fame; I despise death; I am superior to every kind of disease; grief does not consume my soul.
Quote ID: 9221
Time Periods: 2
Tertullian, ANF Vol. 3, Latin Christianity: Its Founder, Tertullian
Edited by Philip Schaff and Alan Menzies
Book ID: 678 Page: 99
Section: 2D3B,3A2,3A4C
Shall it be held lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword shall perish by the sword? And shall the son of peace take part in the battle when it does not become him even to sue at law? And shall he apply the chain, and the prison, and the torture, and the punishment, who is not the avenger even of his own wrongs?PJ footnote reference: Tertullian, The Chaplet, or De Corona, XI.
Pg.100 -2D3B, 3A2, 3A4C/24- …when a man has become a believer, and faith has been sealed, there must be either an immediate abandonment of it, which has been the course with many….
PJ footnote reference: Tertullian, The Chaplet, or De Corona, XI.
Quote ID: 9725
Time Periods: 24
Tertullian, ANF Vol. 3, Latin Christianity: Its Founder, Tertullian
Edited by Philip Schaff and Alan Menzies
Book ID: 678 Page: 446/447
Section: 2D3B
“Let Marcion then exhibit, as gifts of his god, some prophets, such as have not spoken by human sense, but with the Spirit of God, such as have both predicted things to come, and have made manifest the secrets of the heart; let him produce a psalm, a vision, a prayer—only let it be by the Spirit, in an ecstasy, that is, in a rapture, when ever an interpretation of tongues has occurred to him; let him show to me also, that any woman of boastful tongue in his community has ever prophesied from amongst those specially holy sisters of his. Now all these signs (of spiritual gifts) are forthcoming from my side without any difficulty, and they agree, too, with the rules, and the dispensations, and the instructions of the Creator; therefore without doubt the Christ, and the Spirit, and the apostle, belong severally to my God. Here, then, is my frank avowal for any one who cares to require it.”PJ footnote reference: Tertullian, Against Marcion, V.viii.
Quote ID: 9728
Time Periods: 2
Tertullian, ANF Vol. 3, Latin Christianity: Its Founder, Tertullian
Edited by Philip Schaff and Alan Menzies
Book ID: 678 Page: 594
Section: 2A3,2D3B
“But yet Almighty God, in His most gracious providence, by “pouring out of His Spirit in these last days, upon all flesh, upon His servants and on His handmaidens,” has checked these impostures of unbelief and perverseness, reanimated men’s faltering faith in the resurrection of the flesh, and cleared from all obscurity and equivocation the ancient Scriptures (of both God’s Testaments) by the clear light of their (sacred) words and meanings. Now, since it was “needful that there should be heresies, in order that they which are approved might be made manifest;” since, however, these heresies would be unable to put on a bold front without some countenance from the Scriptures, it therefore is plain enough that the ancient Holy Writ has furnished them with sundry materials for their evil doctrine, which very materials indeed (so distorted) are refutable from the same Scriptures. It was fit and proper, therefore, that the Holy Ghost should no longer withhold the effusions of His gracious light upon these inspired writings, in order that they might be able to disseminate the seeds of truth with no admixture of heretical subtleties and pluck out from it their tares. He has accordingly now dispersed all the perplexities of the past, and their self-chosen allegories and parables, by the open and perspicuous explanation of the entire mystery, through the new prophecy, which descends in copious streams from the Paraclete. If you will only draw water from His fountains, you will never thirst for other doctrine: no feverish craving after subtle questions will again consume you; but by drinking in evermore the resurrection of the flesh, you will be satisfied with the refreshing draughts.PJ footnote reference: Tertullian, On the Resurrection of the Flesh, LXIII.
Quote ID: 9730
Time Periods: 23
Tertullian, ANF Vol. 4, Fathers of the Third Century: Tertullian
Edited by Philip Schaff
Book ID: 679 Page: 53
Section: 2D3B
“For apostles have the Holy Spirit properly, who have Him fully, in the operations of prophecy, and the efficacy of (healing) virtues, and the evidences of tongues; not partially, as all others have.”PJ footnote reference: Tertullian, Exhortation to Chastity, IV.
Quote ID: 9737
Time Periods: 2
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: 49
Section: 2D3B,4B
For us murder is once for all forbidden; so even the child in the womb, while yet the mother’s blood is still being drawn on to form the human being, it is not lawful for us to destroy. To forbid birth is only quicker murder. It makes no difference whether one take away the life once born or destroy it as it comes to birth. He is a man, who is to be a man; the fruit is always present in the seed.
Quote ID: 2944
Time Periods: 23
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: 55
Section: 2D3B
chapter IX
So we are accused of sacrilege and treason at once. That is the chief of the case against us – the whole of it, in fact;
Quote ID: 2946
Time Periods: 2
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: ix
Section: 2D3B
IntroductionThey remember how he left “the great Church” to follow the Monastist heresy, to become an adherent of a sect which fancied itself the recipient of a new activity of the Holy Spirit, and to attack the body that he left, the people whom he now described as the psychici – in other words, the “natural man” {c} as opposed to the spiritual.
Quote ID: 2938
Time Periods: 2
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: 111
Section: 2D3B
chapter XXI
He made the very elements his servants, he controlled the storm, he walked on the sea, - showing that he is the Logos of God, that is the Word, original and first-begotten, attended by Power and Reason, upheld by Spirit, the same Being who by his word still made as he had made all things.
Quote ID: 2960
Time Periods: 2
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: 175
Section: 2D3B
chapter XXXIX
We meet to read the books of God – if anything in the nature of the times bids us look to the future or open our eyes to facts. In any case, with those holy words we feed our faith, we lift up our hope, we confirm our confidence; and no less we reinforce our teaching by inculcation of God’s precepts.{a} There is, besides, exhortation in our gatherings, rebuke, divine censure. For judgement is passed, and it carries great weight, as it must among men certain that God sees them; and it is a notable foretaste of judgement to come, if any man has so sinned as to be banished from all share in our prayer, our assembly, and all holy intercourse. Our presidents are elders of proved character, men who have reached this honour not for a price, but by character; for nothing that is God’s goes for a price.
Quote ID: 2967
Time Periods: 2
Tertullian, Apology and De Spectaculis, LCL 250
Translated by T.R. Glover
Book ID: 134 Page: 191
Section: 2D3B
chapter XLII
. . . shops, factories, your inns and market-days, and the rest of the life of buying and selling, we live with you – in this world. We sell ships, we as well as you, and along with you; we go to the wars, to the country, to market with you. Our arts and yours work together; our labour is openly at your service.
Quote ID: 2969
Time Periods: 2
Twelve Conclusions of the Lollards, The
The Geoffrey Chaucer Page
Book ID: 275 Page: 4
Section: 2D3B
The Sixth Conclusion: Clerics in Secular OfficesThis conclusion is openly showed, for temporality and spirituality be two parts of Holy Church and therefore he that hath taken him to the one should not meddle him with the other, quia nemo potest duobus dominis servire.
Quote ID: 6944
Time Periods: 7
Victory Of The Cross, The
Desmond O’Grady
Book ID: 278 Page: 156
Section: 2D3B
During a ceremony at Tignis in Maurentania (North Africa) on 21st July 298, a centurion Marcellus threw down his belt before the legion’s standards, saying that as a Christian, he could not serve under military oath but only for Christ Jesus. Tried some three months later, he confirmed his action and words and was beheaded for breaking the centurions’ oath.
Quote ID: 8407
Time Periods: 3
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 3
Section: 1A,2D3B,4A
In fact, the close of the fourth century is the epoch from which we date the time, when, to use the words of bishop Van Mildert, ‘a system of Paganism was engrafted on Christianity;’ when the simplicity of the Gospel was sacrificed, in a fearful degree, to pious sophistries; and when the forms of the Pantheon were fatally introduced into the Christian sanctuary.{*}[Footnote *] These men, by taking the Greek philosophers to their assistance, in explaining the nature and genius of the Gospel, had unhappily turned religion into an art, and their successors the schoolmen, by framing a body of theology out of them, instead of searching for it from Scriptures, soon after turned into a trade. - Warburton
PJ note: Vigilantius, (fl. c. 400), the presbyter, celebrated as the author of a work no longer extant, against a number of Catholic practices, which called forth one of the most violent of St Jerome’s polemical treatises.
Quote ID: 7193
Time Periods: 345
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 222/223
Section: 2D3B,2E1
Holy writ declares that the use of false helps in religious services leads to all manner of abominations, that it is a snare, a temptation, and a stumbling-block, that it is the beginning of “fornication against God,” and that it ends in the deceived and deluded transgressors being delivered over to the severest judgments. “The Lord shall smite thee with madness and blindness, and astonishment of heart.” (Deut. xxviii. 28.) Vigilantius saw the literal fulfillment of this curse in the persons of Sulpicius and Paulinus; they both outlived the strength of their faculties and dwindled down to imbeciles; and the church, with the ecclesiastical system to which they belonged, has ended in forcing its members to worship the images, which at first it only commended to notice, as instructive objects, as memorials, and helps to devotion. At first the Latin Church only said to the dumb stone, ‘It shall teach;’ but now its language is, ‘I most firmly assert that the images of Christ, and of the mother of God ever virgin, and also of the other saints, are to be had and retained, and that due honour and veneration are to be given to them.’ {*}We may talk of the authority and the antiquity of the Fathers, but if authority is to be respected, what authority should weigh heavier with us than that of the apostolical age itself?
[Footnote *] Creed of Pope Pius IV.
2E1
PJ note: Pope Pius IV (31 March 1499 – 9 December 1565), born Giovanni Angelo Medici, was Pope from 25 December 1559 to his death in 1565.
Quote ID: 7221
Time Periods: 34
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 266/267/268/269/270
Section: 1A,2D3B,3D
Page: 266Unhappily, for the Christian church, while Jerome talked of renouncing heathen literature, he taught and employed those unworthy artifices of rhetoric and disputation, which were learnt in the schools of heathen philosophy, {ᾠ} to the detriment of Christian simplicity and morality. Thus in his Epistle to Pammachius, in defence of his Treatsie against Jovinian, {‡} he appeals to the practice of Socrates, Demosthenes, Cicero, Plato, Theophrastus, Xenophon, Aristotle, and others, all of whom, as he said, at times spoke one thing while they meant another, and proposed things probable rather than true to secure a victory.
4A
. . . .
Page: 267
‘Read St. Paul’s Epistles,’ says he, ‘especially those to the Romans, the Galatians, and the Ephesians, in which he enters with all his energies into a controversy, and you will see what sort of use he makes of the contents or the Old Testament; and with what artifice, and prudence and dissimulation he wields his arguments. {*}
[Footnote *] Quam artifex, quam prudens, quam dissumulator sit ejus quod afit.’ - Hier. Op. 4. pars il. p. 236
In his Commentary {ᾠ} on the Epistle to the Galatians, the unscrupulous monk goes still farther, and argues that St. Paul did not rebuke Peter because he really thought him deserving of reprehension; but by ‘a new mode of controversy,’ {‡} to edify the Gentiles, he pretended to reprove Peter in order that ‘hypocrisy might be corrected by hypocrisy.’ {§}
4A
Pages 268-270:
This unworthy practice has been rightly called ‘Falsitas Dispensativa,’ fraudulent management, or license to conceal the truth, or to use falsehood as circumstances may require; and it has been vindicated and followed by the admirers of patristical antiquity in a manner which shews too plainly, that there is a proneness in the human mind, under fanatical excitement, to ‘believe a lie.’
It was this ‘Falsitas Dispensativa,’ which enabled Jerome and his contemporaries to build up that structure called the church of the fourth century, so unlike ‘The holy temple of the Lord fitly framed together on the foundation of the apostles and prophets.’ False miracles, {*p.268} dreams related in terms which led the hearers to suppose they were realities; scriptural verities withheld, under the pretext that they were too strong for weak brethren; church ordinance pronounced to be sacraments, when they were only of human authority; texts of scripture misapplied, wrested and perverted, to suit the occasion; allegories treated as facts; opinions expressed in terms of such ambiguity as would admit of retraction or confirmation, of blowing hot or cold, in the progress of development: these were the artifices and ‘the sleight of men,’ who had a system of their own to uphold, and who forgot that the fabric which has not truth for its basis, cannot be ‘an habitation of God through the Spirit.{*p.269}
Such were the corruptions, and the sad errors of many of the contemporaries of Vigilantius, over which good men mourn, and bad men exult. It is painful to have to record such instances of human infirmity, which are in reality so many proofs of want of faith. Had the fathers of the fourth century trusted more implicitly to the great head of the church to sustain his own cause, with his own right hand, they would not have had recourse to such miserable expedients. And if ‘churchmen’ of the present day would not take such pains to exalt ‘the church of the fathers’ above that of the existing generation, we should not be under the necessity of raking up the sins of past ages.
[Footnote *p.268] How can we rely on any of the patristical miracles, or any testimony of the Fathers as to the miracles of the fourth century, if they felt themselves at liberty to trifle with the truth for the promotion of the Gospel?
[Footnote *p.269] One of the most seductive arguments of infidelity grounds itself on the numerous passages in the works of the Christian Fathers, asserting the lawfulness of deceit for a good purpose. That the Fathers held, almost without exception, that, “Wholly without breach of duty, it is allowed to the teachers and heads of the Christian Church to employ artifices, to intermix falsehoods with truths, and especially to deceive enemies of the faith, provided only they hereby serve the interest of the truth and the advantage of mankind,” is the unwilling confession of Ribof.’ - (Program. de (Economia Partrum.) ‘St. Jerome, as is shown by the citations of this learned theologian, boldly attributes this management, ‘falsitatem dispensativam,’ even to the apostles themselves. But why speak I of the advantage given to the opponents of Christianity? Alas! to this doctrine chiefly, and to the practices derived from it, must we attribute the utter corruption of the religion itself for so many ages, and even now over so large a portion of the civilized world. By a system of accommodating truth to falsehood, the pastors of the church gradually changed the life and light of the Gospel into the very superstitions which they were commissioned to disperse, and thus paganised Christianity, in order to christen paganism. At this very hour Europe groans and bleeds in consequence.’ - Coleridge’s Fifth Essay in “The Friend,” vol.i.
4A
Quote ID: 7231
Time Periods: 45
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 272
Section: 2D3B,3D
Above all we feel it a sacred duty to show that those times, so far from being ‘the holy and the happy times,’ {*} on which we are to look back with regret, did exhibit a want both of holiness and happiness amid the very scenes, where we are directed to seek for a spiritual paradise: and we are also bound to vindicate the character, and explain the mental progress, of a calumniated professor of Christianity like Vigilantius, who afterwards protested against proceedings, of the evil of which he had been an eye-witness.
Quote ID: 7232
Time Periods: 345
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 372
Section: 2D3B,3D
When the destroying armies of the Goths and Vandals were ravaging Christian Europe, and sparing the house neither of God nor man, the enemies of the gospel said, that they were executing the judgments of heaven upon the professors of a false religion.. . . .
Salvian’s argument, therefore, was, that God vindicated his justice in the punishment of unworthy Christians. Mine is, that God at the same time vindicated his mercy, by raising up witnesses of his truth. Among these was Vigilantius, and though we read of him only as one who was held up to hatred for protesting and reasoning against the follies of a system, which produced laxity of morals, and shut up the great majority of professing Christians in ignorance of the pure doctrines of the gospel, yet in spite of the obloquy cast upon him, I believe that he was leading a virtuous and holy life, and that he was not merely remonstrating against error, but was actively promoting godliness.
Quote ID: 7240
Time Periods: 345
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 456/457/458
Section: 1A,2D3B,3D
Until the hidden treasures of manuscript collections are fully brought to light, we must be satisfied with such statements as the following, by a distinguished ecclesiastical scholar, with whom I have the misfortune to differ on some subjects, but whose critical investigations have directed public attention to many points, which might have escaped notice; and have made me, for one, more cautious in the examination and use of authorities than I might otherwise have been.‘I have just said that if any papist should tell me that our religion was not to be found before the time of Calvin and Luther, I should be satisfied to answer him according to his folly; but I would by no means be understood to admit the truth of this statement, for I believe it to be as false as it is foolish; and feel no doubt, that, in the darkest age, there were many true, and accepted, worshippers of God. Not formed into churches, and eminently bearing their testimony in corporate capacities as churches, against the see of Rome, (for then I think we should have heard more about them); but as the sheep of Christ dispersed abroad in the midst of this naughty world - known, perhaps, by this or that name of reproach; or, perhaps, the obscure and unknown, whose names were never written any where but in heaven. I doubt not that there were such, living a life of faith, and prayer, and communion with God; overlooked in the bustle of cities, and the solitude of cottages, and even shut up in what modern systems require us to consider as the strongholds of antichrist, - the cell, and the cloister.
. . . .
● ‘Facts and Documents relating to the Ancient Albigenses and Waldenses,’ by the Rev. S. R. Maitland, page 45. Since this passage was transcribed for the press, I find that it has been the subject of allusion in Mr. Elliott’s ‘Horoe Apocalyptica,’ a work which will deservedly command as much attention as any which has been published during the present century. ‘I fully agree,’ says Mr. Elliott, ‘with the sentiment so beautifully expressed by Mr. Maitland, in his book on the Waldeneses, as to the piety of many tonsured monk, &c., only with this difference, that he would range them among the Witnesses, I among the members of the Church hidden in the wilderness,’ vol. ii. p. 815.
Quote ID: 7250
Time Periods: 345
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 462
Section: 2D3B,3D
Because all Christendom was enslaved by the corruptions preached by the more eminent doctors of the church, and ‘the dominant spirit of the times may be estimated by the language of wrath, bitterness, contempt, and abhorrence with which Jerome assailed him’ {ᾠ} - I am using the language of Mr. Milman; for this very reason, I am persuaded that Vigilantius, who spoke and wrote as a believer, not as a scorner, had humbly gone to the divine oracles, and had there inquired of God after the right way, before he presumed to encounter the spirit of his age.
Quote ID: 7253
Time Periods: 345
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 467
Section: 2D3B,3D
The apostasy of the professing church was in its full career at the latter end of the fourth century -that eventful century, ‘which set in storms,’ ecclesiastical and political. This apostasy was exhibited in the admission of profligate and irreligious persons into the ranks of the cross, who were received on worldly motives because of their wealth of influence, when they were notoriously defective in repentance and faith, and gave no earnest of the conversion of their hearts: in the corruption of the holy sacraments...
Quote ID: 7254
Time Periods: 345
Vigilantius and His Times
William Stephen Gilly
Book ID: 284 Page: 479
Section: 2D3B,3D
In every age there are persons who love to have the pre-eminence, and whose bold, uncompromising tone, whose use of an ecclesiastical shibboleth, whose sophistry, and language of gentleness or severity, as occasion may require, give them an advantage over those who desire to have every religious canon and custom tried by the unerring rule of the scripture. The loud voice of error is always more popular than the still small voice of the truth. Under error and clamour, Vigilantius sunk, but it does not therefore follow that his teaching fell to the ground void, and was of none effect.
Quote ID: 7257
Time Periods: 345
Way to Nicaea, Formation of Christian Theology, The, Vol. 1.
John Behr
Book ID: 431 Page: 137
Section: 2D3B
…intimated in the differences, examined in Part Two, between Justin Martyr, for whom the Logos is another God who, unlike the totally transcendent Father, is able to reveal himself and in due course became incarnate as Jesus Christ, and Irenaeus of Lyons, according to whom Jesus Christ, as preached by the apostles in the Gospel recapitulating Scripture, is the eternal Word of God, the Son who reveals or makes known ([Greek, Jn. 1:18)] the Father.
Quote ID: 8716
Time Periods: 2
Way to Nicaea, Formation of Christian Theology, The, Vol. 1.
John Behr
Book ID: 431 Page: 142/143
Section: 2D3B
According to the Refutation, Theodotus originated from Byzantium and taught that, after an ordinary life, Jesus demonstrated exceptional piety and at his baptism received the Spirit, who declared that Jesus was the Christ and empowered him to fulfill his divine mission.{4} Theodotus himself denied that this meant that Jesus became God…
Quote ID: 8717
Time Periods: 2
Way to Nicaea, Formation of Christian Theology, The, Vol. 1.
John Behr
Book ID: 431 Page: 143
Section: 2D3B
The followers of Theodotus also claimed, according to the Little Labyinth, that “the truth of the preaching,” that is, their position that Christ was a man, not God, was held by all, from the apostles to the time of Victor, only to be “corrupted” by his successor, Zephyrinus (EH 5.28.3).
Quote ID: 8718
Time Periods: 2
Wesley: Journal of the Rev. John Wesley A.M. Vol III. Standard ed., The
John Wesley. Edited by Nehemiah Curnock.
Book ID: 443 Page: unknown
Section: 2D3B
Wed. 15.―By reflecting on an odd book which I had read in this journey, The General Delusion of Christians with regard to Prophecy,{2} I was fully convinced of what I have long suspected: (1) That the Montanists,{3} in the second and third centuries, were real, scriptural Christians; and (2) That the grand reason why the miraculous gifts were so soon withdrawn, was not only that faith and holiness were wellnigh lost, but that dry, formal, orthodox men began even then to ridicule whatever gifts they had not themselves, and to decry them all as either madness or imposture.
Quote ID: 8813
Time Periods: 27
What Is the Meaning of the Term Christian
https://www.gotquestions.org/meaning-of-Christian.html#:
Book ID: 701 Page: ?
Section: 2D3B,2C
The followers of Jesus Christ were first referred to as “Christians” by the Gentiles of Syrian Antioch, and the name was more than likely meant as an insult (see Acts 11:26).In the New Testament, believers never refer to themselves as “Christians”; rather, they use such terms as brethren (Acts 15:1; 1 Corinthians 16:20, NAS), disciples (Acts 11:26; 14:24, NKJV), and saints (Acts 9:13; 2 Corinthians 13:13, ESV). Before his conversion, Saul of Tarsus sought out those “who belonged to the Way” (Acts 9:2), indicating that an early label for Christians could have been “people of the Way” (see also Acts 19:9; 24:22).
Believers in Christ came to be called “Christians” during a time of rapid expansion in the church. Persecution had forced many believers from Jerusalem, and they scattered to various areas, taking the gospel with them. The evangelism was at first limited to Jewish populations. That changed when “men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus. The Lord’s hand was with them, and a great number of people believed and turned to the Lord” (Acts 11:20–21). Barnabas was there in Antioch, as was the newly converted Saul, and they were both teaching in the church. “And in Antioch the disciples were first called Christians” (Acts 11:26, BLB).
At the time that believers got the appellation Christians, it was common for the Greeks to give satirical nicknames to particular groups. So those loyal to the Roman General Pompey were dubbed “Pompeians,” and the followers of General Sulla were called “Sullanians.” Those who publicly and enthusiastically praised the emperor Nero Augustus received the name Augustinians, meaning “of the party of Augustus.” To the Greeks, it was all a fun word game and a verbally dismissive gesture. Then a new group cropped up in Antioch; since they were characterized by behavior and speech centered on Christ, the Greeks called them “Christians,” or “those of the party of Christ.”
In the first decades after the resurrection, the word Christ meant little to the general population. In fact, some ancient sources refer to believers as “Chrestians” and relate that their key figure was “Chrestus,” reflecting limited knowledge of the actual faith. This makes it seem even more likely that the word Christian was cobbled together by those who were not involved in Christianity themselves.
Non-believing Jews of that day would not have referred to believers as “Christians,” since Christ means “Messiah” and refers to the Son of David. Christ was exactly what they did not believe Jesus to be; such a term would not have been used by Jews until it became an established, stand-alone word. In the book of Acts, we see the unbelieving Jews referring to Christians as those “of the Nazarene sect” (Acts 24:5)—Nazareth being a city of low repute in the minds of most Israelites (see John 1:46).
Both the Bible and history suggest that the term Christian was probably meant as a mocking insult when it was first coined. Peter actually tells his readers not to be “ashamed” if they are called by that term (1 Peter 4:16). Likewise, when Herod Agrippa rejects Paul’s appeal to be saved, he says, “Do you think that in such a short time you can persuade me to be a Christian?” and he was probably playing off of the negative reputation of that term (Acts 26:28). Why would he, a king, submit to the indignity of being called a “Christian”?
*PJ Note: Accessed 2/28/2025*
Quote ID: 9872
Time Periods: 147
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 98
Section: 2D3B
As early as 1491, a convent in Le Quesnay near Arras allegedly overflowed with possessed nuns. The nuns had hysterical fits, made animal noises, and spoke in tongues, until one nun was identified as the controlling witch. The number of such cases increased after the Reformation.
Quote ID: 7350
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 99
Section: 2D3B
People who were allegedly possessed showed various symptoms, which exorcists were supposed to note as proof of genuine possession. Common markers of possession included speaking in tongues, foreign languages, or strange voices and revealing secret knowledge such as distant or future events or examples of other people’s sins. The body underwent fits, contortions and ecstasy, rigidity and catatonia, bouts of unusual strength, and loose sexual behavior. The possessed might be insensible to pain (tested by pricking) or twisted with agony. Some even claimed to observe the possessed levitating. The possessed usually shrank back at displays of sacred objects, prayers and biblical readings.
Quote ID: 7351
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 101/102
Section: 2D3B
In the autumn of 1632, however, Mother Jeanne and more than two dozen other nuns again began to act possessed: speaking in tongues, writhing their bodies as if in pain or ecstasy, and reacting against sacred objects and words.
Quote ID: 7353
Time Periods: 7
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