Section: 3A2A - People
Number of quotes: 498
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 87
Section: 3A2A,3A2B
The situation deteriorated. The Jews, having agreed on an identifying sign (a ring made of palm fibers), arranged night-time sallies to beat up Christians. They might also have decided to burn, again by night, the church known as Alexander’s church. But the rumor spread, Christians ran for help, and Jews allegedly murdered every person they encountered who was not wearing a ring of palm fibers. This at least is the version told by Bishop Cyril in order to justify the ensuing reprisals he led, as he destroyed synagogues and expelled Jews from the city, confiscating their property. The event impressed his contemporaries for, Socrates reminds us with no little gravity, Jews had lived in Alexandria ever since its foundation.
Quote ID: 48
Time Periods: 45
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 88/89
Section: 2A3,3A2A
In the second episode Cyril tried to gain the upper hand. With the help of a cohort of five hundred monks brought from the desert monasteries south of the city (Nitrun), he fomented a revolt against Orestes. When the prefect’s chariot passed through the streets, the monks gathered crowds and accused him of being a “sacrificer” and a pagan (“Hellene”). Orestes, at first on the defensive, justified himself, declaring that he was already baptized (many Christians at that time were baptized late in life, after they considered themselves worthy of the sacrament). A particularly excited monk threw a stone at the prefect, hitting him in the head and causing blood to cover his face. That was too much. The fanatic was arrested and tortured to death by the prefectorial police. Once again the prefect and the bishop informed the emperor, while the body of the monk was exposed in a church as a martyr for the faith. Cyril gave him a new name, that of a saint. This recalls a pagan usage by which the dead were often hero-ized, becoming the object of a funerary cult, under another name. But the moderate Christians of Alexandria did not support their bishop, feeling that the victim had only paid for his crime, so the advantage this time was the prefect’s.Unable to attack his adversary directly, Cyril---and this is the third episode---avenged himself on a figure from his entourage. Some time after the attempt on the prefect’s life---during Lent, when fasting and religious exaltation encouraged violence, as it did many times in the future---Hypatia was returning from a trip when fanatics dragged her from her carriage into one of the town’s main churches, which was the seat of the patriarch. This church, though it had been dedicated to Saint Michael, was still known by the name of the pagan sanctuary whose walls it reused: the Caesareum (center of the former imperial cult in Alexandria). {39} There Hypatia was stripped, stabbed with shards of pots and crocks, then hacked to pieces. The remains of her body were paraded around the streets of the town and finally burned---a repulsive custom that was neither a Christian innovation nor peculiar to Alexandria.
Quote ID: 49
Time Periods: 45
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 91
Section: 3A2A
Pagans increasingly were kept out of power. An edict of November 14, 408, for the first time prohibited enemies of the Christian religion from serving the palace, which was to prove “far more decisive than rulings against the cults.”{1}Pastor John’s note: Pagans could teach, after kicked out of government. Later, excluded from that profession as well.
Quote ID: 50
Time Periods: 5
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 91/92
Section: 3A2A
On December 7, 416, pagans were excluded from the army, the administration, and the judiciary.{3} In 423 Honorius and Theodosius II reinvoked the old measures taken against them. Two months later they lightened the punishments provided for those caught making sacrifices (confiscation of goods and exile instead of death), and accorded their protection to pagans who “cause no trouble.”{4} This law also applied to Manichaeans, Montanists, and Jews. The pagan problem had lost its specificity.
Quote ID: 8158
Time Periods: 5
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 101
Section: 3A2A
At the end of the fifth century only one area remained in which pagans could still exercise a degree of power: the liberal professions, teaching in particular.
Quote ID: 51
Time Periods: 5
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 123
Section: 3A2A
To be sure, religion had a role to play here, but not pagan religions. All but one of the tribes had been converted to Arian Christianity before they came into the Roman Empire. The Franks remained faithful to their Germanic cults until they embraced Catholicism, after Christ, invoked by Clovis during a battle against the Alamans, once more gave proof of his military ability.
Quote ID: 58
Time Periods: 567
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 144
Section: 3A2A
The inquisitor himself described his campaign. He built twenty-four churches and four monasteries and destroyed “a house of idols” where the pagans held annual celebrations with their priests. John became bishop of Ephesus in 558 and in 562 unleashed new persecutions. {36} Even though his fidelity to Monophysitism had previously forced him into secrecy and imprisonment, he had the support not only of the empress Theodora (who died in 548), herself a cobeliever, but also of Justinian, who paid for the expenses and robes of the baptisms John administered and contributed one-third of gold coin (aureus) given to each of the new Christians. They then helped to destroy the temples, overturn the idols, break the altars, and “cut down the many trees they used to worship.”
Quote ID: 75
Time Periods: 6
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 144/145
Section: 3A2A
The great persecution, for us the final episode (there must have been numerous lesser ones that did not find their John of Ephesus to chronicle them), took place during the second year of the reign of Justinian’s successor, Tiberius (from 580 on). Tiberius, having sent a general to repress an uprising of Jews and Samaritans, ordered him to take care of the pagans in Heliopolis (Baalbek) along the way. The Bekaa Valley was subjected to a reign of terror: “He arrested many of them...humiliated them, crucified them, and killed them.” Under torture, his victims denounced their coreligionists, who were “in most of the cities of the East and particularly in Antioch.” They included Anatolius, the governor of the province, who was planning to take part in a secret ceremony to honor Zeus at the home of a pagan priest in Edessa. When the police surrounded the house, the priest committed suicide with a razor. The faithful, seeing the police arrive, stayed away, but their names were revealed by the priests’ servants, an old invalid and his aged wife, who were arrested beside their master’s body and cult objects. Anatolius, hoping to establish an alibi, rode off in travel clothes to the bishop’s house in the middle of the night, pretending that he wanted to discuss a question of Scripture with him. He was arrested as he left the bishopric.
Quote ID: 76
Time Periods: 6
A Chronicle of the Last Pagans
Pierre Chuvin
Book ID: 4 Page: 146/147
Section: 3A2A
After such preliminaries the sentences of those accused during the great trial could be nothing but severe. Anatolius was not only condemned to death, he was tortured, clawed by wild animals, and finally crucified. The cadavers of the condemned were “treated like donkey carcasses,” dragged through the streets and thrown outside the walls on public trash heaps. The inquisitions continued after the death of Tiberius (582), under his successor, Maurice, the victims thrown to wild beasts and then burned. Unhappy they who observed a few rituals from the ancient religion after they were baptized! All of this seems to herald the torments inflicted, much later and with greater perseverance, on the Marranos of Catholic Spain. “And that is why every day more are denounced and they receive the just desserts of their actions, in this world and in the next,” John of Ephesus complacently concludes. {37} His extraordinary account was written while the witch hunt was still going on.
Quote ID: 77
Time Periods: 6
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 15
Section: 2A3,3A2A
The Dark Workings of HatredIn January 897 CE, Stephen announced that a trial was to take place at the church of St John Lateran, the official church of the pope as Bishop of Rome. The defendant was Pope Formosus, now deceased for nine months, for whom Stephen had developed a fanatical hatred.
Quote ID: 79
Time Periods: ?
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 15/16
Section: 2A3,3A2A
…the posthumous trial of Pope Formosus some time in January 897 then nine-months dead.The dead pope was not tried in his absence. At Agiltrude’s promptings, Formosus – or rather his rotting corpse, which was barely held together by his penitential hair shirt – was removed from his burial place and dressed in papal vestments. He was then carried into the court, where he was propped up on a throne.
Quote ID: 80
Time Periods: ?
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 17
Section: 2A3,3A2A
…Formosus was found guilty on all the charges against him. Punishment followed immediately.….
At Stephen’s command, his corpse was stripped of its vestments and dressed instead in the clothes of an ordinary layman. The three fingers of Formosus’ right hand, which he had used to make papal blessings, were cut off.
…
Finally, Pope Stephen ordered that Formosus should be reburied in a common grave. This was done, but there was a grisly sequel. Formosus’ corpse was soon dug up, dragged through the streets of Rome, tied with weights and thrown into the River Tiber.
Quote ID: 81
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 17
Section: 2A3,3A2A
…a monk who had remained faithful to the dead pope’s memory asked a group of fishermen to aid him in retrieving Formosus’ much misused remains. Afterwards, Formosus was buried yet again, this time in an ordinary graveyard. Like the rescue itself, the burial had to be kept secret.
Quote ID: 82
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 20
Section: 2A3,3A2A
Ten years later, Sergius III, who was elected pope in 904 CE, dug up Pope Formosus and put him on trial all over again.
Quote ID: 83
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 20
Section: 2A3,3A2A
This time, Sergius restored the guilty judgement and added some ghoulish touches of his own. He had Formosus’ corpse beheaded and cut off three more of his fingers before consigning him to the River Tiber once more.
Quote ID: 84
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 20
Section: 2A3,3A2A
Not long afterwards, Formosus’ headless corpse surfaced again when it became entangled in a fisherman’s net.
Quote ID: 85
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 32
Section: 3A2A
John XII was doing so much damage to the papacy, which was still reeling from the crimes and sins of his predecessors, that a special synod was called to deal with him.….
They called witnesses and heard evidence under oath and finally decided on a list that added even more misdeeds to John’s already appalling record. Some of these were outlined in a letter written to John by the holy Roman Emperor Otto I of Saxony.
Everyone, clergy as well as laity accuse you, Holiness, of homicide, sacrilege, incest with your relatives, including two of your sisters and with having, like a pagan, invoked Jupiter, Venus and other demons.
….
In spite of the threatened excommunication, the Emperor Otto deposed John and a new pope, Leo VIII, was put in his place. John, of course, would have none of this. When he eventually returned to Rome in 963 CE, his vengeance was infinitely worse than he had threatened. He threw out Pope Leo, but instead of excommunication, he executed or maimed everyone who sat in judgement on him at the synod.
Quote ID: 86
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 37
Section: 3A2A
Tolerance, today considered a virtuous trait, was a dirty word in medieval Europe. This was particularly true of Christian belief, which developed into a straight and narrow path from which it was dangerous, and frequently fatal, to stray.
Quote ID: 87
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 37
Section: 3A2A
One thirteenth-century pope, Innocent III, actually made it a crime to tolerate the presence of heretics in a community.
Quote ID: 88
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 37
Section: 3A2A
Within the Church, it was felt that the only way to overcome these rivals was to treat their beliefs and practices or, indeed, any dissent that cast the smallest doubt on received wisdom, as heresy or the work of the Devil. The punishments incurred were fearful.
Quote ID: 89
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 62
Section: 3A2A
Four years later, the Albigensian Crusade came to its close after the French defeated Raymond VII of Toulouse, son of Raymond VI. It was reckoned that in the 20 years it lasted, around one million people were killed as the horrors of Béziers and Carcassonne were repeated over and over again.
Quote ID: 90
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 63
Section: 3A2A
At this time, the hunt for Cathars and other heretics was entering a new and much more deadly phase. Gregory IX who was elected pope in 1227 was not content, as previous popes had been, to call for a crusade and then leave it to the military to do the dirty work. He had a better, though much more chilling idea. He reinvented the Episcopal (bishops’) Inquisition, as a method of dealing with heretics that was first introduced in 1184 but had never quite fulfilled its purpose.
Quote ID: 91
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 63
Section: 3A2A
The new, papal or Roman Inquisition introduced by Pope Gregory was not only meant to discourage such abuses, but to bring better organization, more efficiency and greater dedication to the business of saving souls from heresy, and punishing – severely – anyone who refused to recant. In this more retributive form, the Inquisition became, and remained for centuries, a byword for torture, terror and unimaginable suffering.
Quote ID: 92
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 92
Section: 3A2A
Early on the morning of 16 March, a procession of 221 men and women began to wind down the path that led from the summit of Montségur to the bottom of the slope. The Cathar leaders went barefoot, wearing nothing but their coarsely woven robes. When they reached the burning ground, they climbed the ladders and were bound together onto the stakes in pairs, back to back. The rest followed until row upon row of men and women filled the enclosure.Pastor John’s note: 1244 A.D.
When all was ready, Archbishop Amiel gave the signal for flaming brands to be thrown in among them. The soft murmur of praying was audible, only to be drowned out by the crackle of the fire as it climbed up the stakes and set everyone and everything alight.
….
By the time it was all over and the Cathars were history, it had taken 112 years, the reigns of 19 popes and thousands of violent deaths before the Church of Rome, its crusaders and its inquisitors and torturers finally prevailed.
Quote ID: 93
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 98
Section: 3A2A
One of the most devilish of torture devices and the most widely used was the strappado, described by Philip Limborch in his History of the Inquisition published in 1692:The prisoner has his hands bound behind his back, and weights tied to his feet and then he is drawn up on high, until his head reaches the pulley. He is kept hanging in this manner for some time, so that all his joints and limbs may be dreadfully stretched… Then suddenly, he is let down with a jerk, by slacking the rope, but kept from coming quite to the ground, by which terrible shake his arms and legs are all disjointed.
The strappado and other instruments of torture were sometimes blessed by priests to acknowledge the ‘holy’ work they were doing in revealing heresy.
Quote ID: 94
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 100
Section: 3A2A
Innocent IV made torture official papal policy in 1252 and unleashed some outlandish confessions. Old women, whose ugliness and often crooked physique created an image of witches still standard today, owned up to having sex with the Devil and producing invisible children.….
In the fevered climate of the witch-hunt, the fact that no one had ever seen their ‘children’ did not cast doubt on their existence; it just made them all the more sinister.
Quote ID: 95
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 108
Section: 3A2A
The mood was very different when Pope Innocent VIII was contemplating the problem of witchcraft and heresy in Germany in 1484. There was no chance of clemencyhere...
Quote ID: 96
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 108
Section: 3A2A
What followed was nothing short of a massacre masterminded by two Dominicans specially chosen for the task by the pope himself. They were Heinrich Kramer and James Sprenger, also known as the Apostle of the Rosary. These two became the joint authors of Malleus Maleficarum, usually known as The Witches’ Hammer.
Quote ID: 97
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 113/114
Section: 3A2A
A Tariff Of TorturesThe real refinements, which came later, were listed on a tariff of tortures drawn up by Hermann IV of Hesse, Archbishop of Cologne. One option involved cutting out a victim’s tongue and then pouring hot metal into their mouth. Another entailed cutting off a hand and nailing it to the gallows, presumably before the condemned witch was hanged. None of this came free, though. The victim’s family was charged a fee for the privilege and they also had to pay for the expense of a celebratory feast if the victim died under torture.
A German chronicler left a graphic account of the ghastly suffering caused by an instrument of torture known as The Wheel, which, he wrote, turned its victims into a sort of huge screaming puppet writhing in rivulets of blood, a puppet with four tentacles, like sea monster, of raw, slimy and shapeless flesh mixed up with splinters of smashed bones.
One woman, whose name remains unrecorded by history, showed remarkable endurance, which must have proved extremely frustrating to Kramer and Sprenger. She was tortured no fewer than 56 times, but failed to confess.
Quote ID: 98
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 116
Section: 3A2A
Tragically, many hundreds, including scores of small children, died in mass burnings, yet the evil remained. One bishop in Geneva, Switzerland, apparently burnt 500 victims within three months. In Bamburg in northern Bavaria another bishop disposed of 600 people, and in Würzburg, also in Bavaria, 900 perished at the stake. And so it went on. In 1586, a century after The Witches’ Hammer was first published, 118 women and two men were burned to death for casting a magic spell that made the winter last longer.
Quote ID: 99
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 118
Section: 3A2A
Bodin was one of the most outstanding political theorists of the sixteenth century and ranked high among its greatest scholars.….
…he believed that the ordinary rules of prosecution could not apply to witchcraft. He wrote:
Proof of such evil is so obscure and difficult that not one out of a million witches would be accused or punished if regular legal procedures were followed.
Instead, Bodin advocated the use of torture, even on children and the disabled, as the way to agonize confessions out of suspects. In this way, Bodin believed, it was impossible for any witch to escape punishment.
….
In Bodin’s world, anything – absolutely anything – was justified as long as it uncovered witches and witchcraft. Children could be forced to betray their parents, and once a charge of witchcraft had been laid, the accused must always be found guilty.
Quote ID: 100
Time Periods: 7
A Dark History: The Popes
Brenda Ralph Lewis
Book ID: 5 Page: 120
Section: 3A2A
During the Spanish Inquisition, a latecomer to the scene in 1478, the mass burning of heretics at the auto da fé (act of faith), became a public entertainment complete with the Mass, processions, the full pageantry of the religious and civic authorities and hundreds, sometimes thousands of spectators.….
Unlike its papal predecessor, though, the Spanish Inquisition did not operate under the aegis of the pope, but on the authority of King Ferdinand and Queen Isabella of Spain. This came about after King Ferdinand blackmailed Pope Sixtus IV into allowing him to create an inquisition by threatening to withdraw Spanish military support at a time when the Muslim Turks were endangering Rome.
Quote ID: 101
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: 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 History of the Arab Peoples
Albert Hourani
Book ID: 7 Page: 19
Section: 3A2A,3F
In 632 Muhammad made his last visit to Mecca, and his speech there has been recorded in the traditional writings as the final statement of his message: ‘know that every Muslim is a Muslim’s brother, and that the Muslims are brethren’; fighting between them should be avoided, and the blood shed in pagan times should not be avenged; Muslims should fight all men until they say, ‘There is no god but God’.
Quote ID: 109
Time Periods: 7
A History Of The Inquisition Of The Middle Ages Vol. I
Henry Charles Lea, LL.D.
Book ID: 9 Page: 226
Section: 3A2A,3A2B
every prince and noble was made to understand that his lands would be exposed to the spoiler if, after due notice, he hesitated in trampling out heresy. Minor officials were subjected to the same discipline. According to the Council of Toulouse in 1229, any bailli not diligent in persecuting heresy forfeited his property and was ineligible to public employment, while by the Council of Narbonne in 1244, any one holding temporal jurisdiction who delayed in exterminating heretics was held guilty of fautorship of heresy, became an accomplice of heretics, and thus was subjected to the penalties of heresy; this was extended to all who should neglect a favorable opportunity of capturing a heretic, or of helping those seeking to capture him. From the emperor to the meanest peasant the duty of persecution was enforced with all the sanctions, spiritual and temporal, which the Church could command.
Quote ID: 122
Time Periods: 7
A History Of The Inquisition Of The Middle Ages Vol. I
Henry Charles Lea, LL.D.
Book ID: 9 Page: 228
Section: 3A2A
Not only were all Christians thus made to feel that it was their highest duty to aid in the extermination of heretics, but they were taught that they must denounce them to the authorities regardless of all considerations, human or divine.. . .
The son must denounce the father, and the husband was guilty if he did not deliver his wife to a frightful death. Every human bond was severed by the guilt of heresy: children were taught to desert their parents, and even the sacrament of matrimony could not unite an orthodox wife to a misbelieving husband. No pledge was to remain unbroken. It was an old rule that faith was not to be kept with heretics – as Innocent III. emphatically phrased it, “according to the canons, faith is not to be kept with him who keeps not faith with God.”
Quote ID: 123
Time Periods: 7
A History Of The Inquisition Of The Middle Ages Vol. I
Henry Charles Lea, LL.D.
Book ID: 9 Page: 230
Section: 3A2A,3A2B
Nor was the Church content to exercise its power over the living only; the dead must feel its chastening hand. It seemed intolerable that one who had successfully concealed his iniquity and had died in communion should be left to lie in consecrated ground and should be remembered in the prayers of the faithful. Not only had he escaped the penalty due to his sins, but his property, which was forfeit to Church and State, had unlawfully descended to his heirs, and must be recovered from them.
Quote ID: 124
Time Periods: 7
A History Of The Inquisition Of The Middle Ages Vol. II
Henry Charles Lea, LL. D
Book ID: 8 Page: 478
Section: 3A2A
when he (Huss) asked the commissioners to permit him to employ an advocate who could take the necessary exceptions to the evidence, although they at first assented they finally refused, saying that it was against the law for anyone to defend a suspected heretic.
Quote ID: 116
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 1
Section: 3A2A
The judicial use of torture was as yet happily unknown, and the current substitute of a barbarous age, the Ordeal, was resorted to with frequency which shows how ludicrously helpless were the ecclesiastics called upon to perform functions so novel.
Quote ID: 5924
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 2
Section: 3A2A
How great was the perplexity of ignorant prelates, debarred from this ready method of seeking the judgement of God, may be guessed by the expedient which had, in 1170, been adopted by the good Bishop of Besancon, when the religious repose of his diocese was troubled by some miracle-working heretics. He is described as a learned man, and yet to solve his doubts as to whether the strangers were saints or heretics, he summoned the assistance of an ecclesiastic deeply skilled in necromancy and ordered him to ascertain the truth by consulting Satan. The cunning clerk deceived the devil into a confidential mood and learned that the strangers were his servants; they were deprived of the satanic amulets which were their protection, and the populace, which had previously sustained them, cast them pitilessly into the flames.
Quote ID: 5925
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 4
Section: 3A2A
In 1114 the Bishop of Soissons, after convicting some heretics by the water ordeal, went to the Council of Beauvais to consult as to their punishment; but during his absence the people, fearing the lenity of the bishops, broke into the jail and burned them.
Quote ID: 5926
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 4
Section: 3A2A
Charlemagne’s civilizing policy, however, made efficient use of all instrumentalities capable of maintaining order and security in his empire, and the bishops assumed an important position in his system. They were ordered, in conjunction with the secular officials, zealously to prohibit all superstitious observances and remnants of paganism.
Quote ID: 5927
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 9
Section: 3A2A
In 1184, all archbishops and bishops were ordered, either personally or by their archdeacons or other fitting persons, once or twice a year to visit every parish where there was suspicion of heresy and compel two or three men of good character, or the whole vicinage if necessary, to swear to reveal any reputed heretic, or any person holding secret conventicles, or in any way differing in mode of life from the faithful in general.
Quote ID: 5930
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 10
Section: 3A2A
We have already seen how utterly this effort failed to arouse the hierarchy from their sloth. The weapons rusted in the careless hands of the bishops, and the heretics became ever more numerous and more enterprising, until their gathering strength showed clearly that if Rome would retain her domination she must summon the faithful to the arbitrament of arms.
Quote ID: 5931
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 18
Section: 3A2A
When the papal Inquisition was commenced, Frederic hastened, in 1232, to place the whole machinery of the State at the command of the inquisitors, who were authorized to call upon any official to capture whomsoever they might designate as a heretic, and hold him in prison until the Church should condemn him, when he was to be put to death.This fiendish legislation was hailed by the Church with acclamation.
Quote ID: 5933
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 18
Section: 3A2A
It became the duty of the inquisitors to see that this was done, to swear all magistrates and officials to enforce them, and to compel their obedience by the free use of excommunication. In 1222, when the magistrates of Rieti adopted laws conflicting with them, Honorius at once ordered the offenders removed from office: in 1227 the people of Rimini resisted, but were coerced to submission; in 1253, when some of the Lombard cities demurred, Innocent IV promptly ordered the inquisitors to subdue them.
Quote ID: 5934
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 19/20
Section: 3A2A,3A2B
In Aragon, Don Jayme I., in 1226, issued an edict prohibiting all heretics from entering his dominions. In 1234, in conjunction with his prelates, he drew up a series of laws instituting an episcopal Inquisition of the severest character, to be supported by the royal officials; in this appears for the first time a secular prohibition of the Bible in the vernacular. All possessing any books of the Old or New Testament, “in Romancio,” are summoned to deliver them within eight days to their bishops to be burned, under pain of being held suspect of heresy.….
The State was rendered completely subservient to the Church in the great task of exterminating heresy.
Quote ID: 5937
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 37
Section: 3A2A
Not only this, indeed, but every individual was bound to lend his aid when called upon, and any slackness of zeal exposed him to excommunication as a fautor of heresy, leading after twelve months, if neglected, to conviction as a heretic, with all its tremendous penalties.
Quote ID: 5940
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 77
Section: 3A2A,3A2B
Not the least important among the functionaries of the Inquisition were the lowest class - the apparitors, messengers, spies, and bravos, known generally by the name of familiars.….
Not only did they enjoy the immunity from secular jurisdiction attaching to all in the service of the Church, but the special authority granted by Innocent IV, in 1245, to the inquisitors to absolve their familiars from acts of violence rendered them independent even of the ecclesiastical tribunals.
….
Thus panoplied, they could tyrannize at will over the defenseless population, and it is easy to imagine the amount of extortion which they could practice with virtual impunity by threatening arrest or accusation at a time when falling into the hands of the Inquisition was about the heaviest misfortune which could befall any man, whether orthodox or heretic.
Quote ID: 5942
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 82
Section: 3A2A
In addition to this the Inquisition had, to a greater or less extent, at its service the whole orthodox population, and especially the clergy. It was the duty of every man to give information as to all cases of heresy with which he might become acquainted under pain of incurring the guilt of fautorship. It was further his duty to arrest all heretics.….
The parish priests, moreover, were required, whenever called upon, to cite their parishioners for appearance, either publicly from the pulpit or secretly as the case might require, and to publish all sentences of excommunication. They were likewise held to the duty of surveillance over penitents to see that the penances enjoined were duly performed, and to report any cases of neglect.
Quote ID: 5944
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 87
Section: 3A2A
In the rudimentary Inquisition of Florence, in 1245, where the inquisitor Ruggieri Calcagni and Bishop Ardingho were zealously co-operating, and no assembly of experts was required, we find the heretics sentenced and executed day by day, singly or in twos or threes.
Quote ID: 5946
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 101
Section: 3A2A
No prescription of time barred the Church in these matters, as the heirs and descendants of Gherardo of Florence found when, in 1313, Fr` Grimaldo the inquisitor commenced a successful prosecution against their ancestor who had died prior to 1250.
Quote ID: 5948
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 102
Section: 3A2A
Had the proceedings been public, there might have been some check upon this hideous system, but the Inquisition shrouded itself in the awful mystery of secrecy until after sentence had been awarded and it was ready to impress the multitude with the fearful solemnities of the auto de fé.
Quote ID: 5949
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 102
Section: 3A2A
Paramo, in the quaint pedantry with which he ingeniously proves that God was the first inquisitor and the condemnation of Adam and Eve the first model of the inquisitorial process, triumphantly points out that he judged them in secret, thus setting the example which the Inquisition is bound to follow, and avoiding the subtleties which the criminals would have raised in their defense, especially at the suggestion of the crafty serpent.
Quote ID: 5950
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 103
Section: 3A2A
When the mass of surmises and gossip, exaggerated and distorted by the natural fear of the witnesses, eager to save themselves from suspicion of favoring heretics, grew sufficient for action, the blow would fall. The accused was thus prejudged. He was assumed to be guilty, or he would not have been put on trial, and virtually his only mode of escape was by confessing the charges made against him, abjuring heresy, and accepting whatever punishment might be imposed on him in the shape of penance. Persistent denial of guilt and assertion of orthodoxy, when there was evidence against him, rendered him an impenitent, obstinate heretic, to be abandoned to the secular arm and consigned to the stake.
Quote ID: 5951
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 105
Section: 3A2A
They all agree, moreover, in holding delation of accomplices as the indispensable evidence of true conversion. Without this, the repentant heretic in vain might ask for reconciliation and mercy; his refusal to betray his friends and kindred was proof that he was unrepentant, and he was forthwith handed over to the secular arm, exactly as in the Roman law a converted Manichæan who consorted with Manichæans without denouncing them to the authorities was punishable with death.
Quote ID: 5952
Time Periods: 47
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 114
Section: 3A2A
A heretic priest, thrown into prison by his bishop, proved obstinate, and the most eminent theologians who labored for his conversion found him their match in disputation. Believing that vexation brings understanding, they at length ordered him to be bound tightly to a pillar. The cords eating into the swelling flesh caused such exquisite torture that when they visited him the next day he begged piteously to be taken out and burned. Coldly refusing, they left him for another twenty-four hours, by which time physical pain and exhaustion had broken his spirit. He humbly recanted, retired a Paulite monastery, and lived an exemplary life.
Quote ID: 5953
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 117
Section: 3A2A
Torture, moreover, except among the Wisigoths, had been unknown among the barbarians who founded the commonwealths of Europe, and their system of jurisprudence had grown up free from its contamination.….
Yet it rapidly won its way in Italy, and when Innocent IV, in 1252, published his bull Ad extirpanda, he adopted it, and authorized its use for the discovery of heresy
Quote ID: 5954
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 119
Section: 3A2A
Torture saved the trouble and expense of prolonged imprisonment; it was a speedy and effective method of obtaining what revelations might be desired, and it grew rapidly in favor with the Inquisition, while its extension throughout secular jurisprudence was remarkably slow.
Quote ID: 5955
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 120
Section: 3A2A
The inquisitors, however, were too little accustomed to restraint in any form to submit long to this infringement on their privileges. It is true that disobedience rendered the proceedings void, and the unhappy wretch who was unlawfully tortured without episcopal…. consultation could appeal to the pope, but this did not undo the work; Rome was distant, and the victims of the Inquisition for the most part were too friendless and too helpless to protect themselves in such illusory fashion.
Quote ID: 5956
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 122
Section: 3A2A
In the administration of torture the rules adopted by the Inquisition became those of the secular courts of Christendom at large.
Quote ID: 5958
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 123
Section: 3A2A
According to rule, torture could be applied but once, but this, like all other rules for the protection of the accused, was easily eluded. It was only necessary to order, not a repetition, but a “continuance” of the torture, and no matter how long the interval, the holy casuists were able to continue it indefinitely; or a further excuse would be found in alleging that additional evidence had been discovered, which required a second torturing to purge it away.
Quote ID: 5959
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 125
Section: 3A2A
The inquisitorial process as thus perfected was sure of its victim. No one whom a judge wished to condemn could escape.….
It placed every man’s life or limb at the mercy of any enemy who could suborn two unknown witnesses to swear against him.
Quote ID: 5960
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 136
Section: 3A2A
Occasionally, also, we find a conscientious judge like Bernard Gui carefully sifting evidence, comparing the testimony of different witnesses, and tracing out incompatibilities which proved that one at least was false.
Quote ID: 5961
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 137
Section: 3A2A
There is, perhaps, only a consistent exhibition of inquisitorial logic in the dictum of Zanghino, that a witness who withdraws testimony adverse to a prisoner is to be punished for false-witness, while his testimony is to stand, and to receive full weight in rendering judgement.A false-witness, when detected, was treated with as little mercy as a heretic. As a symbol of his crime two pieces of red cloth in the shape of tongues were affixed to his breast and two to his back, to be worn through life.
Quote ID: 5962
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 138
Section: 3A2A
The assembly of experts held at Pamiers for the auto of January, 1329, decided that, in addition to imprisonment, either lenient or harsh, according to the gravity of the offence, the offenders should make good any damage accruing to the accused. This was an approach to the talio, and the principle was fully carried out in 1518 by Leo X in a rescript to the Spanish Inquisition, authorizing the abandonment to the secular arm of false witnesses who had succeeded in inflicting any notable injury on their victims.
Quote ID: 5963
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 139
Section: 3A2A
All this is in cruel contrast with the righteous care to avoid injustice prescribed for the ordinary episcopal courts. In them, the Council of Lateran orders that the accused shall be present at the inquisition against him, unless he contumaciously absents himself; the charges are to be explained to him, that he may have the opportunity of defending himself; the witnesses’ names, with their respective evidence, are to be made public, and all legitimate exceptions and answers be admitted, for suppression of names would invite slander, and rejection of exceptions would admit false testimony. The suspected heretic, however, was prejudged. The effort of the inquisitor was not to avoid injustice, but to force him to admit his guilt and seek reconciliation with the Church. To accomplish this effectually the facilities for defence were systematically reduced to a minimum.
Quote ID: 5964
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 140
Section: 3A2A
Innocent III, in a decretal embodied in the canon law, had ordered advocates and scriveners to lend no aid or counsel to heretics and their defenders, or to undertake their causes in litigation.
Quote ID: 5965
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 141
Section: 3A2A
It is no wonder, therefore, that finally, inquisitors adopted the rule that advocates were not to be allowed in inquisitorial trials. This injustice had its compensation, however, for the employment of counsel, in fact, was likely to prove as dangerous to the defendant as to his advocate, for the Inquisition was entitled to all accessible information, and could summon the latter as a witness, force him to surrender any papers in his hands, and reveal what had passed between him and his client.
Quote ID: 5966
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 141
Section: 3A2A
Everyone feared arrest and prosecution if he took the least part in an opposition to the dreaded inquisitor.
Quote ID: 5967
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 145
Section: 3A2A
Practically every avenue of escape was closed to those who fell into the hands of the inquisitor.
Quote ID: 5968
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 155/156
Section: 3A2A
Technically, therefore, the list of penalties available to the inquisitor was limited. He never condemned to death, but merely withdrew the protection of the Church from the hardened and impenitent sinner who afforded no hope of conversion, or from him who showed by relapse that there was no trust to be placed in his pretended repentance. Except in Italy, he never confiscated the heretic’s property; he merely declared the existence of a crime which, under the secular law, rendered the culprit incapable of possession. At most he could impose a fine, as a penance, to be expended in good works.
Quote ID: 5969
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 161
Section: 3A2A
The pilgrimages, which were regarded as among the lightest of penances, were also mercies only by comparison. Performed on foot, the number of commonly enjoined might well consume several years of a man’s life, during which his family might perish.
Quote ID: 5970
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 180
Section: 3A2A
The severest penance the inquisitor could impose was incarceration. It was, according to the theory of the inquisitors, not a punishment, but a means by which the penitent could obtain, on the bread of tribulation and water of affliction, pardon from God for his sins, while at the same time he was closely supervised to see that he persevered in the right path and was segregated from the rest of the flock, thus removing all danger of infection. Of course it was only used for converts. The defiant heretic who persisted in disobedience, or who pertinaciously refused to confess his heresy and asserted his innocence, could not be admitted to penance, and was handed over to the secular arm.
Quote ID: 5971
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 183
Section: 3A2A
In the harsher confinement, or “murus strictus,” the prisoner was thrust into the smallest, darkest, most noisome of cells, with chains on his feet - in some cases chained to the wall. This penance was inflicted on those whose offences had been conspicuous, or who had perjured themselves by making incomplete confessions, the matter being wholly at the discretion of the inquisitor.
Quote ID: 5972
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 194
Section: 3A2A
The same spirit pursued the descendants. In the Roman law the crime of treason was pursued with merciless vindictiveness, and its provisions are constantly quoted by the canon lawyers as precedents for the punishment of heresy, with the addition that treason to God is far more heinous than that to an earthly sovereign. It was, perhaps, natural that the churchman, in his eagerness to defend the kingdom of God, should follow and surpass the example of the emperors.
Quote ID: 5973
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 196
Section: 3A2A
Underlying all these sentences was another on which they, and, indeed, the whole power of the Inquisition, were based in last resort - the sentence of excommunication.
Quote ID: 5974
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 198
Section: 3A2A
One of the earliest acts of Innocent III, in his double capacity of temporal prince and head of Christianity, was to address a decretal to his subjects of Viterbo, in which he says,“In the lands subject to our temporal jurisdiction we order the property of heretics to be confiscated; in other lands we command this to be done by the temporal princes and powers, who, if they show themselves negligent therein, shall be compelled to do it by ecclesiastical censures. Nor shall the property of heretics who withdraw from heresy revert to them, unless some one pleases to take pity on them. For as, according to the legal sanctions, in addition to capital punishment, the property of those guilty of majestas is confiscated, and life simply is allowed to their children through mercy alone, so much the more should those who wander from the faith and offend the Son of God be cut off from Christ and be despoiled of their temporal goods, since it is a far greater crime to assail spiritual than temporal majesty.”
This decretal, which was adopted into the canon law, is important as embodying the whole theory of the subject. In imitation of the Roman law of majestas, the property of the heretic was forfeited from the moment he became a heretic of committed an act of heresy.
….
If he recanted, it might be restored to him purely in mercy.
Quote ID: 5976
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 200
Section: 3A2A
The relation of the Inquisition to confiscation varied essentially with time and place. In France the principle derived from the Roman law was generally recognized, that the title to property devolved to the fisc as soon as the crime had been committed. There was therefore nothing for the inquisitor to do with regard to it. He simply ascertained and announced the guilt of the accused and left the State to take action.
Quote ID: 5977
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 216/217
Section: 3A2A
The cruelty of the process of confiscation was enhanced by the pitiless methods employed. As soon as a man was arrested for suspicion of heresy, his property was sequestrated and seized by the officials, to be returned to him in the rare cases in which his guilt might be declared not proven. This rule was enforced in the most rigorous manner, every article of his household gear and provisions being inventoried, as well as his real estate. Thus, whether innocent or guilty, his family were turned out-of-doors to starve or to depend upon the precarious charity of others- a charity chilled by the fact that any manifestation of sympathy was dangerous. It would be difficult to estimate the amount of human misery arising from this source alone.
Quote ID: 5978
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 230
Section: 3A2A
Like confiscation, the death-penalty was a matter with which the Inquisition had theoretically no concern. It exhausted every effort to bring the heretic back to the bosom of the Church. If he proved obdurate, or his conversion was evidently feigned, it could do no more. As a non-Catholic, he was no longer amenable to the spiritual jurisdiction of a Church which he did not recognize, and all that it could do was to declare him a heretic and withdraw its protection.
Quote ID: 5979
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 231
Section: 3A2A
The remorseless logic of St. Thomas Aquinas rendered it self-evident that the secular power could not escape the duty of putting the heretic to death, and that it was only the exceeding kindness of the Church that led it to give the criminal two warnings before handing him over to meet his fate.
Quote ID: 5980
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 237
Section: 3A2A
The continuous teachings of the Church led its best men to regard no act as more self-evidently just than the burning of the heretic, and no heresy less defensible than a demand for toleration.
Quote ID: 5981
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 237
Section: 3A2A
As we shall see, under Nicholas IV and Celestine V, the strict Franciscans were preeminently orthodox; but when John XXIV stigmatized as heretical the belief that Christ lived in absolute poverty, he transformed them into unpardonable criminals whom the temporal officials were bound to send to the stake, under pain of being themselves treated as heretics.
Quote ID: 5982
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 253
Section: 3A2A
The worst popes of the twelfth and thirteenth centuries could scarce have dared to shock the world with such an exhibition as that with which John XXII glutted his hatred of Hughes Gerold, Bishop of Cahors.….
Certain it is that no sooner did he mount the pontifical throne than he lost no time in assailing his enemy. May 4, 1317, the unfortunate prelate was solemnly degraded at Avignon and condemned to perpetual imprisonment. This was not enough. On a charge of conspiring against the life of the pope he was delivered to the secular arm, and in July of the same year he was partially flayed alive and then dragged to the stake and burned.
Quote ID: 5983
Time Periods: 7
A History of the Inquisition of the Middle Ages: Its Organization and Operation
Henry Charles Lea, LL. D
Book ID: 237 Page: 254
Section: 3A2A
When it came to the turn of the Cardinal of Venice, Urban intrusted the work to an ancient pirate, whom he had created Prior of the Order of St. John in Sicily, with instructions to apply the torture till he could hear the victim howl; the infliction lasted from early morning till the dinner-hour, while the pope paced the garden under the window of the torture-chamber, reading his breviary aloud that the sound of his voice might keep the executioner reminded of the instructions.
Quote ID: 5984
Time Periods: 7
A Public Faith: From Constantine To The Medieval World AD 312-600 Vol. 2
Ivor J. Davidson
Book ID: 10 Page: 40
Section: 3A2A
It is entirely probable that Athanasius indeed did not hesitate to use rough treatment, including beatings and imprisonment, to bring dissidents into line or to curtail their power to get in his way. Such tactics were certainly deployed by later bishops of Alexandria, and there is good evidence to suggest that they took their cue from Athanasius’s example.
Quote ID: 148
Time Periods: 4
A.D. 381 Heretics, Pagans, and the Dawn of the Monotheistic State
Charles Freeman
Book ID: 11 Page: 107
Section: 3A2A,3D
In Rome in 366, over a hundred were killed in the street fighting that broke out on the death of Bishop Liberius before his successor, Damasus, was elected. Damasus’ use of thugs to secure his victory was repugnant to most of his fellow bishops, and his moral authority was weakened for the rest of his reign. In 374, similar tensions between Homoians and Nicenes gripped the city of Milan after the death of the Homoian bishop Auxentius. This time the state intervened in the person of the praetorian prefect, Petronius Probus, who appears to have engineered the appointment of one of his protégés, the provincial governor Ambrose.….
He had then been acclaimed by the people as the new bishop even though he was not yet a baptized Christian, Valentinian accepted this version of events and Ambrose was duly baptized and enthroned within a week.
Quote ID: 206
Time Periods: 4
Ammianus Marcellinus, LCL 331: Ammianus Marcellinus 3, Books 27-31
Edited by John C. Rolfe
Book ID: 554 Page: 19
Section: 3A2A
12. Damasus and Ursinus, burning with a superhuman desire of seizing the bishopric, engaged in bitter strife because of their opposing interests; and the supporters of both parties went even so far as conflicts ending in bloodshed and death.….
It is a well-known fact that in the basilica of Sicininus,{2} where the assembly of the Christian sect is held, in a single day a hundred and thirty-seven corpses of the slain were found….
Quote ID: 9218
Time Periods: 4
Ancient Christian Writers: The Works of the Fathers in Translation, No. 37
Firmicus Maternus. Translated by Clarence A. Forbes
Book ID: 439 Page: 77/78
Section: 3A2A
4. These practices must be eradicated,{314} Most Holy Emperors, utterly eradicated and abolished. All must be set aright by the severest laws of your edicts, so that the ruinous error of this delusion may no longer besmirch the Roman world, so that the wickedness of this pestilential usage may no longer wax strong….
Quote ID: 8801
Time Periods: 4
Ancient Christian Writers: The Works of the Fathers in Translation, No. 37
Firmicus Maternus. Translated by Clarence A. Forbes
Book ID: 439 Page: 89
Section: 3A2A
7. It is you, Most Holy Emperors Constantius and Constans, and to the strength of your worshipful faith that we must now appeal.….
Only a little is lacking that the devil should be utterly overthrown and laid low by your laws,{395} and that the horrid contagion of idolatry should die out and become extinct.
Quote ID: 8802
Time Periods: 4
Ancient Christian Writers: The Works of the Fathers in Translation, No. 37
Firmicus Maternus. Translated by Clarence A. Forbes
Book ID: 439 Page: 115/116
Section: 3A2A
Let the Emperors Stamp Out Paganism and Be Rewarded by God
Ch. 29] But on you also, Most Holy Emperors,{558} devolves the imperative necessity to castigate and punish this evil, and the law of the Supreme Deity enjoins on you that
your severity should be visited in every way{559} on the crime of idolatry. Hear and store up in your sacred intelligence what is God’s commandment regarding this crime.
….
2. He bids spare neither son nor brother, and thrusts the avenging sword{561} through the body of a beloved wife. A friend too He persecutes with lofty severity, and the whole populace takes up arms to rend the bodies of sacrilegious men.
Even for whole cities, if they are caught in this crime, destruction is decreed; and that your providence may more plainly learn this, I shall quote the sentence of the established law. In the same book the Lord establishes the penalty for whole cities with the following words, for He says: Or if in one of the cities which the Lord thy God gives thee to dwell in, thou hear men saying: Let us go and serve other gods which you know not: killing thou shalt slay all who are in the city with the death of the sword, and shalt burn the city with fire.
Quote ID: 8803
Time Periods: 4
Athenagoras, ANF Vol. 2, Fathers of the Second Century
Edited by Alexander Roberts, and James Donaldson
Book ID: 550 Page: 147
Section: 3A2A
“We cannot endure even to see a man put to death, though justly . . . but we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles.”PJ footnote: Athenagoras, A Plea for Christians, XXXV.
Quote ID: 9214
Time Periods: 2
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 300
Section: 3A2A
“According to the eternal law, which requires the preservation of natural order, and forbids the transgression of it, some actions have an indifferent character, so that men are blamed for presumption if they do them without being called upon, while they are deservedly praised for doing them when required. The act, the agent, and the authority for the action are all of great importance in the order of nature. For Abraham to sacrifice his son of his own accord is shocking madness. His doing so at the command of God proves him faithful and submissive.”PJ book footnote reference: Augustine, Letter XXII.xxii.73.
Quote ID: 9433
Time Periods: 457
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 301
Section: 3A2A
XXII.74. “The real evils in war are love of violence, revengeful cruelty, fierce and implacable enmity, wild resistance, and the lust of power, and such like; and it is generally to punish these things, when force is required to inflict the punishment, that, in obedience to God or some lawful authority, good men undertake wars, when they find themselves in such a position as regards the conduct of human affairs, that right conduct requires them to act, or to make others act in this way. Otherwise John, when the soldiers who came to be baptized asked, What shall we do? would have replied, Throw away your arms; give up the service; never strike, or wound, or disable any one. But knowing that such actions in battle were not murderous but authorized by law, and that the soldiers did not thus avenge themselves, but defend the public safety, he replied, ‘Do violence to no man, accuse no man falsely, and be content with your wages.’ . . . ‘Give,’ He says, ‘to Cæsar the things that are Cæsar’s.’ For tribute-money is given on purpose to pay the soldiers for war. Again, in the case of the centurion who said, ‘I am a man under authority, and have soldiers under me: and I say to one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it,’ Christ gave due praise to his faith; He did not tell him to leave the service.”PJ book footnote reference: Augustine, Letter XXII.xxii.74.
Quote ID: 9434
Time Periods: 457
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 301
Section: 3A2A
“A great deal depends on the causes for which men undertake wars, and on the authority they have for doing so; for the natural order which seeks the peace of mankind, ordains that the monarch should have the power of undertaking war if he thinks it advisable, and that the soldiers should perform their military duties in behalf of the peace and safety of the community. When war is undertaken in obedience to God, who would rebuke, or humble, or crush the pride of man, it must be allowed to be a righteous war. . . . Since, therefore, a righteous man, serving it may be under an ungodly king, may do the duty belonging to his position in the State in fighting by the order of his sovereign,—for in some cases it is plainly the will of God that he should fight, and in others, where this is not so plain, it may be an unrighteous command on the part of the king, while the soldier is innocent, because his position makes obedience a duty,—how much more must the man be blameless who carries on war on the authority of God, of whom every one who serves Him knows that He can never require what is wrong?”PJ book footnote reference: Augustine, Letter XXII.xxii.75.
Quote ID: 9435
Time Periods: 457
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 301
Section: 3A2A
“If it is supposed that God could not enjoin warfare, . . . the answer is, that what is here required is not a bodily action, but an inward disposition. The sacred seat of virtue is the heart, and such were the hearts of our fathers, the righteous men of old. . . . there is another life for which this life ought to be disregarded, and another kingdom for which the opposition of all earthly kingdoms should be patiently borne.”PJ book footnote reference: Augustine, Letter XXII.xxii.76.
Quote ID: 9436
Time Periods: 457
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 302
Section: 3A2A
“In these days, since the commencement of the fulfillment of what is prophesied in the psalm of Christ, under the figure of Solomon, which means the peacemaker, as Christ is our peace. ‘All kings of the earth shall bow to Him, all nations shall serve Him,’ we have seen Christian emperors, who have put all their confidence in Christ, gaining splendid victories over ungodly enemies.”PJ book footnote reference: Augustine, Letter XXII.xxii.76.
Quote ID: 9437
Time Periods: 457
Augustine, NPNF1 Vol. 4, Augustine: The Writings Against the Manichaeans and Against the Donatists
Edited by Philip Schaff
Book ID: 654 Page: 642
Section: 3A2A
“Why, therefore, should not the Church use force in compelling her lost sons to return, if the lost sons compelled others to their destruction? Although even men who have not been compelled, but only led astray, are received by their loving mother with more affection if they are recalled to her bosom through the enforcement of terrible but salutary laws, and are the objects of far more deep congratulation than those whom she had never lost. Is it not a part of the care of the shepherd, when any sheep have left the flock, even though not violently forced away, but led astray by tender words and coaxing blandishments, to bring them back to the fold of his master when he has found them, by the fear or even the pain of the whip, if they show symptoms of resistance. . . . The Lord Himself bids the guests in the first instance to be invited to His great supper, and afterwards compelled.”*PJ footnote reference: Augustine, The Correction of the Donatists, II.vi.23, 24.*
Quote ID: 9742
Time Periods: 47
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 95
Section: 3A2A
And Celsus ends with a direct appeal for cooperation in the business of government.“[You should] help the emperor with all [your] power, and cooperate with him in what is right, and fight for him, and be fellow-soldiers if he presses for this, and fellow-generals with him. [You should] accept public office in our country if it is necessary to do this for the sake of preserving the laws and piety.”{11}
[Footnote 11] Ibid., 8, 73-74.
Quote ID: 610
Time Periods: 2
Authority and the Sacred: Aspects of the Christianisation of the Roman World
Peter Brown
Book ID: 35 Page: 51
Section: 3A2A
When the monk Hypatius and his companions arrived at Chalcedon (Kadikoy), a fashionable suburb across the water from Constantinople, to protest against the Olympic Games instituted by the Prefect of the City in 434-5, the bishop of Chalcedon simply told him to mind his own business. ‘Are you determined to die, even if no one wishes to make a martyr of you? As you are a monk, go and sit in your cell and keep quiet. This is my affair.’46Though placed in the mouth of a Christian bishop, it is the voice of the governing class of the eastern empire as a whole, a class with which bishops had become identified, by birth, culture and autocratic temperament.
Quote ID: 708
Time Periods: 5
Basilica
R.A. Scotti
Book ID: 39 Page: 27
Section: 3A2A
On November 1, All Saints’ Day, Giuliano della Rovere [PJ: 1443–1513] was elected Julius II, supreme pontiff of the Church of Rome, in a single ballot. It had taken almost twenty years and involved bribery, war, assassination plots, and at least the suspicion of poisoning—all very much business as usual in the Renaissance Church.
Quote ID: 828
Time Periods: 7
Basilica
R.A. Scotti
Book ID: 39 Page: 71
Section: 3A2A
Although the alum mines had always been profitable, Chigi enriched the Church and himself by turning them into a monopoly. In this, he was aided and abetted by the incorrigible pope. Julius forbade any Christian from buying infidel alum on pain of excommunication.
Quote ID: 835
Time Periods: 7
Basilica
R.A. Scotti
Book ID: 39 Page: 152
Section: 3A2A
Pesky priests had gotten under the skin of princes before. When Henry II of England asked, “Will no one rid me of this priest?” Thomas á Becket was murdered the next night in Canterbury Cathedral. More recently, Alexander VI had answered the Florentine friar Savonarola’s bonfire of the vanities with his own bonfire and tossed the friar on the pyre. Luckily for Luther, when he began decrying Rome, a gentler Medici was pontiff.
Quote ID: 844
Time Periods: 7
Basilica
R.A. Scotti
Book ID: 39 Page: 210/211
Section: 3A2A
Sixtus was both the spiritual authority of a divided church struggling to regain its conviction and its conscience, and the civil authority of a broken city. Fifty years after the Sack, Rome still suffered from a ruined infrastructure, poor transportation, pervasive lawlessness, astronomically high rates of joblessness and crime, and no clean water. Sixtus took on not one but all of these intractable problems.….
He began with lawlessness. According to an old custom, each pope on his consecration day issued a blanket pardon to prisoners in the jails of Rome. Sixtus would have none of it.
….
Instead of pardoning prisoners, he announced, “While I live, every criminal must die,” and ordered one sentence for all offenders: beheading.
Quote ID: 848
Time Periods: 7
Birth of Europe, The
Jacques Le Goff
Book ID: 199 Page: 85
Section: 3A2A
In the meantime, the Fourth Lateran Council (1215) had imposed an antiheretical oath upon the Christian princes. It had also condemned Jews to be distinguishable by a sign, usually a red disk, sewn on to their clothes. This constituted the birth in Europe of the future yellow star. Most secular governments chose to ignore that decision, although in 1269, at the end of his life, Saint Louis was obligated, apparently against his will to observe.
Quote ID: 4516
Time Periods: 7
Black Death, The
Philip Ziegler
Book ID: 381 Page: 76
Section: 3H,3A2A
For it took considerable moral courage to stand up for the Jews in 1348 and 1349 and not many people were prepared to take the risk.….
Balavignus, a Jewish physician, was the first to be racked. ‘After much hesitation’, he confessed that the Rabbi Jacob of Toledo had sent him, by hand of a Jewish boy, a leather pouch filled with red and black powder and concealed in the mummy of an egg. This powder he was ordered, on pain of excommunication, to throw into the larger wells of Thonon. He did so, having previously warned his friends and relations not to drink the water. ‘He also declared that none of his community could exculpate themselves from this accusation, as the plot was communicated to all and all were guilty of the above charges.’ Odd scraps of ‘evidence’ were produced, such as a rag found in a well in which it was alleged that the powder, composed largely of ground-up portions of a basilisk, had been concealed. Ten similar confessions were racked from other unfortunates and the resulting dossier sent to neighboring cities for their information and appropriate action.
Quote ID: 8284
Time Periods: 7
Caesars & Saints: The Rise of the Christian State, A.D. 180-313
Stewart Perowne
Book ID: 44 Page: 29
Section: 3A2A
After the Jewish rebellion of 133, they were forbidden upon penalty of death to enter the city of Jerusalem, or to gather for religious meetings, have schools, or circumcise their children. They were subject to forced labor, even on sabbaths. Later, they were allowed to circumcise but non-Jews were not allowed to do that as an act of conversion.
Quote ID: 966
Time Periods: 247
Canons of Elvira, The – 305 or 306 A.D. (Internet article)
http://www.awrsipe.com/patrick_wall/selected_documents/309~council~of~elvira.pdf Accessed 3/22/2017
Book ID: 382 Page: 1
Section: 3A2A
Can. 49. Landholders are warned not to allow the crops, which they have received from God with an act of thanksgiving, to be blessed by Jews lest they make our blessing ineffectual and weak. If anyone dares to do this after the prohibition, he shall be thrown out of the church completely.
Quote ID: 8286
Time Periods: 4
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 2
Section: 3A2A
That thirteenth-century crusade, directed not against Muslims in distant Palestine but against dissident Christians in the heart of Europe, was followed by the founding of the Inquisition, an implacable machine expressly created to destroy the Cathar survivors of the war.The Revolutionary Life and Death of the Medieval Cathars, The
Quote ID: 6532
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 5/6
Section: 3A2A
“Kill them all, God will know his own.” The sole catchphrase of the Cathar conflict to be handed down to posterity is attributed to Arnold Amaury, the monk who led the Albigensian Crusade. A chronicler reported that Arnold voiced this command outside the Mediterranean trading town of Beziers on July 22, 1209, when his crusading warriors, on the verge of storming the city after having breached its defenses, had turned to him for advice on distinguishing Catholic believer from Cathar heretic. The monk’s simple instructions were followed and the entire population - 20,000 or so - indiscriminately murdered.
Quote ID: 6534
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 12
Section: 3A2A,4B
To the Cathars, ecclesiastical trappings of wealth and worldly power served only to show that the Church belonged to the realm of matter. At best, the pope and his underlings were merely unenlightened; at worst, they were active agents of the evil creator.
Quote ID: 6538
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 12
Section: 3A2A
Rome could not allow itself to be publicly humiliated by the success of the Cathars.
Quote ID: 6540
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: 79
Section: 3A2A
The bishop of Beziers, who was part of the crusading force, arrived from Montpellier with a final offer. He had a list of 222 names - the Cathar Perfect of the town. He demanded that they be handed over for immediate punishment or else the crusaders would arrive the next day to lay siege to the city.
Quote ID: 6567
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 84
Section: 3A2A
“Novit enim Dominus qui sunt eius” (Kill them all. God will know his own).
Quote ID: 6569
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 85
Section: 3A2A
At the cathedral in which the canons were holding a vigil for the Catholic faithful, the soldiery from the north charged the congregation, broad swords slashing and stabbing until no one within was left standing. The bishop’s auxiliaries were all slain. . . .The crusaders showed no mercy. . . .
....the church was full of terrified, weeping Catholics and Cathars when the crusaders broke down the doors and slaughtered everyone inside. A jumble of human bones, the victims of the massacre, was discovered under the floor of the church during renovations in 1840.
Quote ID: 6570
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 86
Section: 3A2A
As they watched, the city was consumed in flames, literally a funerary pyre for what scholarly consensus estimates at 15,000 - 20,000 victims.
Quote ID: 6573
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 86
Section: 3A2A
Everyone in the town, from graybeard Cathar Perfect to newborn Catholic baby, was put to death in the space of a morning. In the days before gunpowder, to kill that many people in so short a time required a savage single-mindedness that beggars the imagination.
Quote ID: 6574
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 87
Section: 3A2A
Personal salvation had been ensured by this stunning victory. In his letter to Innocent, Arnold marveled at their success. “Nearly twenty thousand of the citizens were put to the sword, regardless of age and sex,” he wrote. “The workings of divine vengeance have been wondrous.”
Quote ID: 6575
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 97
Section: 3A2A
As would become common in the Albigensian Crusade, monks and bishops sang hymns to remind the combatants of the supernatural purpose behind the fracas.
Quote ID: 6576
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 106
Section: 3A2A
In early April, a stumbling procession of about 100 men in single file arrived at the gates of Cabaret. They had walked across the inhospitable countryside from Bram, twenty-five miles away, a poorly fortified lowland town that had yielded to Simon de Montfort after only three days of siegework. The exhausted, whimpering men were Bram’s defeated defenders; each trudged through the dust of the courtyard with face downcast, an arm outstretched to touch the shoulder of the man ahead in line. The people of Cabaret soon saw the reason for their odd parade discipline. The men had been blinded, their eyes gouged out by the wrathful victors. So too had each man’s nose and upper lip been sliced off - they were walking skulls, their unnatural, immutable grins a hideous spectacle of mutilation. Their leader, who had been left with one eye so as to guide his companions from Bram to Cabaret, brought the grotesque march to a halt in front of Peter Roger, his knights, and their ladies.Simon de Montfort, the new master of Carcassonne, had begun the campaign of 1210. The soldiers of Christ were once again on the move.
Quote ID: 6577
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 106
Section: 3A2A
Pope Innocent had made it a crime not only to be a heretic but also to tolerate the presence of heretics in the community.
Quote ID: 6578
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 109
Section: 3A2A
...for the pope renewed the call for a crusade every year.
Quote ID: 6579
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: 123
Section: 3A2A
Heavily armed, they launched nighttime attacks on the houses of prominent Jews and Cathars. Arson became respectable, almost sacramental.
Quote ID: 6583
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 131
Section: 3A2A
After hanging her brother, Simon de Montfort had Geralda thrown down a well, then stoned to death. Even by the standards of the day, the act was shocking.
Quote ID: 6584
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 131
Section: 3A2A
As Fulk’s White Brotherhood sang a Te Deum, the Cathars were marched to the riverside and burned, in the largest bonfire of humanity of the Middle Ages.
Quote ID: 6585
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 144
Section: 2E1,3A2A
Simon ignored the worried looks from his entourage and rode with recovered dignity to the hundreds of knights waiting in the lower town. Bishop Fulk appeared with a relic, a chunk of wood from the True Cross, and implored the soldiers of Christ to kneel and kiss it.
Quote ID: 6586
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 144
Section: 2E1,3A2A,2A3
Horses and men grew impatient. A bishop from the Pyrenees grabbed the relic from Fulk’s hands and gave a collective blessing to the assembly, assuring that those who had died in battle would go directly to heaven.
Quote ID: 6587
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 153
Section: 3A2A
It is impossible to conceive of a worse place for a suspected heretic to linger than in the biggest convention of churchmen of the Middle Ages.
Quote ID: 6590
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 155
Section: 3A2A
The venomous debate was adjourned by the pontiff. He had at last seen for himself what his zeal for crusade had wrought. The Christians of Languedoc hated each other and were unafraid to shout out their hatred in the holiest halls of Christendom.
Quote ID: 6591
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 163
Section: 3A2A
The senior churchman in Simon’s company, remembering Beziers, exhorted the northerners to “let neither man nor woman escape alive.”
Quote ID: 6594
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 187
Section: 3A1,3A2A
Twenty years earlier, Count Raymond VI of Toulouse had staggered up the steps of the church at St. Gilles, his public penance coinciding with the start of the Albigensian Crusade. Now, on April 12, 1229, it was the turn of his son, Raymond VII, to receive the same humiliating treatment, this time to mark the end of the crusade. Just as before, a papal legate handled the switch, bringing the twigs down on the mortified flesh of the nobleman.
Quote ID: 6599
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 191
Section: 3A1,3A2A
On August 5, 1234, a wealthy old lady of Toulouse said on her deathbed that she wanted to make a good end. Her servants scuttled down the stairs and out into the street. They had to find a Perfect, hidden somewhere in the attics and cellars of the city. . . . The servants made cautious inquiries at the houses of those who quietly shared the old lady’s faith. In time, they returned with what they were seeking - a Perfect, who administered the consolamentum to the ailing woman, then left as stealthily as he had come.
Quote ID: 6602
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 192/193
Section: 3A2A
The dying woman’s in-laws, the Borsier family, had long ago fallen under suspicion of heresy. One of them whispered a warning to the sickbed, telling the dying woman that the “Lord Bishop” had arrived.She apparently misunderstood, for she addressed Raymond du Fauga, the Catholic bishop, as if he were Guilhabert of Castres, the Cathar Perfect.
Bishop Raymond did not correct her mistake. Instead, he pretended to be the Cathar holy man, so that the woman would damn herself all the more thoroughly. As the others in the room watched, Raymond questioned her at length, eliciting from her a full profession of her heretical faith. He stood over the bed and, according to Pelhisson, exhorted the woman to remain true to her beliefs. “The fear of death should not make you confess anything other than that which you hold firmly and with your whole heart,” the bishop advised with mock concern for her soul. When the woman agreed, he revealed his true identity and pronounced her an unrepentant heretic subject to immediate execution.
Since she was too feeble to move on her own, the woman was lashed to her bed. It was carried downstairs and into the street. Raymond led the curious procession past his cathedral and into a field beyond the city gates. A bonfire had been lit in expectation of their arrival. News of the spectacle spread throughout Toulouse. A large crowd assembled, then watched, openmouthed, as a barely conscious woman, with just hours left in her natural life, was thrown into the flames.
“This done,” the Dominican eyewitness noted, “the bishop, together with the monks and their attendants, returned to the refectory and, after giving thanks to God and St. Dominic, fell cheerfully upon the food set before them.”
Quote ID: 6603
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 193
Section: 3A2A
The papacy of Gregory IX, begun in 1227, marked a fevered new departure in the race to silence dissent. The notion of a permanent papal, as opposed to an episcopal, heresy tribunal began to gain ground.
Quote ID: 6604
Time Periods: ?
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 198
Section: 3A2A
A person suspected of Cathar sympathies was not always informed of the charges hanging over his head; if apprised of the danger, he had not right to know who his accusers were; and if he dared seek outside legal help, his unfortunate lawyer was then charged with abetting heresy.
Quote ID: 6607
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 198
Section: 3A2A
The inquisitor hereticae pravitatis (inquisitor of heretical depravity) tore apart the bonds of trust that hold civil society together. Informing on one’s neighbor became not only a duty but also a survival strategy.
Quote ID: 6608
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 199
Section: 3A2A
The Inquisition was interested in names - in compiling an inventory of the network of Catharism that had survived the crusade.
Quote ID: 6609
Time Periods: ?
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 199/200
Section: 2A3,3A2A
When pressed, as ever, to name names, the craftier credentes gave a long list of the deceased, thereby fulfilling their obligation to finger as many people as possible while sparing the living the perils of punishment.The inquisitors had an answer to this tactic. They dug up and burned the dead. To the stupefaction of friends and family, cemeteries were turned upside down and decomposing corpses carted through the streets to the burning ground as priests cried, “Qui aytal fara, aytal pendra” (Whoso does the like, will suffer a like fate). These macabre bonfires were just the beginning. If the flaming cadaver had been notorious for lodging a Perfect, his house was razed, regardless of who happened to be occupying it.
Quote ID: 6610
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 200
Section: 2A3,3A2A
The Dominicans were hated. In Albi, the inquisitor Arnold Cathala was beaten to within an inch of his life when he began disinterring bodies.
Quote ID: 6611
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 200
Section: 3A2A
At Moissac, a pilgrimage center on the Garonne, where the inquisitors Peter Seila and William Arnald nonetheless managed to burn 210 of the living, heretics were hidden by compassionate Cistercian monks.
Quote ID: 6612
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 200
Section: 3A2A
No one was safe unless he did harm to his neighbors.
Quote ID: 6613
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 201
Section: 3A2A
One day in 1233, a working man named John Textor, according to the chronicle of William Pelhisson, yelled out into a street of Toulouse as he was being questioned by the Inquisition: “Gentlemen, listen to me! I am not a heretic, for I have a wife and sleep with her. I have sons, I eat meat, I lie and swear, and I am a faithful Christian. So don’t let them say these things about me, for I truly believe in God. They can accuse you as well as me. Look out for yourselves, for these wicked men want to ruin the town and honest men and take the town away from its lord.”
Quote ID: 6614
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 202
Section: 2A3,3A2A
Seila and Arnald wasted no time in making enemies. On receiving their papal commission in 1233, they had immediately targeted one of the most prominent Perfect in Toulouse, Vigoros of Bacone. Before his many allies and friends could rally to his defense, Vigoros was tried, convicted, and burned. There followed an unseemly two-year binge of body exhuming, coupled with sweeping imprisonments. To do the actual physical work of arresting, jailing, and executing, the two friars had to force the secular authority of Toulouse to do their bidding, by threatening prosecution of all who dared defy them. Refusing to obey the Inquisition was, according to Rome, as much a spiritual crime as heresy. Therefore it fell within the jurisdiction of Church, not secular courts. The successful inquisitor used the full panoply of clerical intimidation - threat of excommunication, interdict, dispossession - to obtain the armed men necessary to do his job.
Quote ID: 6615
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 218
Section: 3A2A
Then there were the Perfect, for whom no clemency was possible. The Albigensian Crusade and the Inquisition in Languedoc had established one dark, immutable axiom: To dedicate one’s life to a Christian creed outside the bounds of medieval orthodoxy was a capital crime.
Quote ID: 6616
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 220/221
Section: 3A2A
The 220 or so condemned walked past the last patches of snow on the brown winter grass until they reached a palisade of logs. Friend and enemy looked on. The leaders of the Cathar faith, barefoot and clad only in coarse robes, climbed the ladders propped up against the wooden walls. Groups of them were lashed together, their backs to the tall stakes sticking up from the colossal bier. At a sign from the archbishop, his men threw burning brands into the enclosure. The low murmur of prayers was overtaken by the crackling sound of flame, spreading underfoot, curling the first of the fiery twigs and setting the hems of garments alight. Within minutes, the crackling had become one great oceanic roar.By midmorning, a choking black nimbus billowed through the ravines and valleys leading from Montsegur. Shepherds on nearby hills would have seen it rise slowly, heavy with the stench of fear and pain and man’s inhumanity to God. The wind took the cloud and, as it had done so long at at Beziers, lifted it high into the skies of Languedoc. The particles of smoke drifted and dispersed, then disappeared.
Quote ID: 6617
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 230
Section: 3A2A
...in 1278, more than 200 Perfect were burned in Verona.
Quote ID: 6619
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 230
Section: 3A2A
By century’s end, only the truly heroic dared to say aloud that the world was evil.
Quote ID: 6620
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 233
Section: 3A2A
In Carcasonne, plots were hatched to destroy Inquisition registers; in the hands of unscrupulous bishops and friars, these bound volumes of confession and betrayal had become tools of blackmail and extortion.
Quote ID: 6623
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 233
Section: 3A2A
The incendiary friar, who went so far as to claim that inquisitors simply made up confessions of fictitious people in order to blackmail the innocent.....
Quote ID: 6624
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 238
Section: 3A2A
In April 1310, the inquisitors hauled him up in front of the cathedral of St. Stephen in Toulouse and burned him alive. His last wish, which he reportedly cried out as he was being tied to the stake, was to be given a chance to preach to the huge crowd of onlookers. In no time, Peter Autier declared defiantly, he would convert them all. The request was denied.
Quote ID: 6625
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 246
Section: 3A2A
Arnold became a rich man. After more than a century of double-dealing - the violated safe-conduct offered to Raymond Roger Trencavel, the perjury trap set by Arnold Amaury, the hostage-taking of Toulouse’s ambassadors by Bishop Fulk, the burning of the dying woman by Bishop Raymond du Fauga, the eaves-dropping on Peter Garcias, the sellout of the convert Sicard of Lunel, and the thousands upon thousands of betrayals coaxed, threatened, or tortured out of simple, pious people by more than eight decades of implacable Inquisition - Catholic orthodoxy had found in Arnold Sicre a champion of treachery.
Quote ID: 6626
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 273/274
Section: 3A2A
To the average Languedoc peasant, no doubt the Cathar holy men and women seem to be completely orthodox in their piety, more orthodox than the village priest living with his concubine.
Quote ID: 6629
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 275/276
Section: 3A2A
Perhaps the strangest incident of heresy detection in the twelfth century occurred near Rheims, when a cleric named Gervase of Tilbury, out riding with the archbishop and some senior prelates, spotted a pretty girl working alone in a vineyard. A chronicler, Ralph of Coggeshall, relates: “Moved by the lewd curiosity of a young man, as I heard from him myself after he had become a canon, he went over to her. He greeted her, and asked politely where she came from, and who her parents were, and what she was doing there alone, and then, when he had eyed her beauty for a while, spoke gallantly to her of the delights of love-making.” She turned him down, saying that she would always remain a virgin. His suspicions now aroused as well, Gervase learned that the peasant girl believed, on heretical religious grounds, that her body must not be corrupted. He tried to get her to change her mind, in the timeless manner of one who will not take no for an answer. Their arguing finally attracted the attention of the archbishop, who rode over and soon became scandalized. Not by Gervase’s conduct, but by the girl’s faith. He had her arrested and brought back to Rheims for questioning. The farm girl refused to recant, and she was burned. (Source: R.I. Moore, The Birth of Popular Heresy, pp. 86-88.)
Quote ID: 6630
Time Periods: 7
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 280
Section: 3A2A
Raymond IV of Toulouse wrote to the pope of the holy massacre perpetrated by his crusaders on storming the mosques and synagogues of Jerusalem in 1099: “And if you desire to know what was done with the enemy who were found there, know that in Solomon’s Porch and in his temple our men rode in the blood of the Saracens up to the knees of their horses.” Christian sources put the number of victims at 10,000; Arab sources claim 100,000 were killed. (Source: Friedrich Heer, The Medieval World, p. 135.)
Quote ID: 6633
Time Periods: 7
Charlemagne’s Courtier: The Complete Einhard
Edited and Translated by: Paul Edward Dutton
Book ID: 52 Page: 16
Section: 3A2A
I. The family of the Merovingians, from which the Franks used to make their kings, is thought to have lasted down to King Childeric III, whom Pope Stephen II ordered deposed. His long hair was shorn and he was forced into a monastery.
Quote ID: 1156
Time Periods: 7
Christian History Magazine: All Things Work to the Good, pp. 39-41, Issue 63 Vol. XVIII No. 3
James W. Marchland
Book ID: 369 Page: 40
Section: 3A2A,3G
Meanwhile, Olaf Tryvgvesson [PJ: 963–1000] had become King of Norway. Immediately upon taking the crown, he began forcibly Christianizing his kingdom (see “Be Christian or Die,” p. 13). In 977 he sent his friend and court chaplain Thangbrand to Iceland to convert the island.….
The king was not known for his even temper, and he threatened to maim or kill all the Icelanders he could round up in Norway.
Quote ID: 8202
Time Periods: 7
Christian History Magazine: Be Christian or Die, pp.12-17, Issue 63 Vol. XVIII No. 3
James Reston, Jr.
Book ID: 367 Page: 16
Section: 3A2A
“I shall make you great and mighty men for doing this work,” he told them. “All Norway will be Christian or die.”
Quote ID: 8192
Time Periods: 7
Christian History Magazine: Be Christian or Die, pp.12-17, Issue 63 Vol. XVIII No. 3
James Reston, Jr.
Book ID: 367 Page: 17
Section: 3A2A
Raud declined and even made fun of Christ and the Christian God. This enraged Olaf, and he declared that Raud would die ‘the worst of deaths.’ The blasphemer was bound to a wooden beam, his mouth was forced open with a wooden pin... So the king took a horn, placed it in Raud’s mouth, stuffed the reluctant adder in again, and put a hot iron to the snake’s tail. The treatment of Raud was a powerful lesson, and the region, feeling the heat of Olaf’s poker, quickly came to Christ.
Quote ID: 8193
Time Periods: 7
Christian History Magazine: Converting by the Sword, Issue 63 Vol. XVIII No. 3
Richard Fletcher
Book ID: 360 Page: 42
Section: 3A2A
When did Christians first begin to use force to convert people?Soon after the conversion of the Roman emperor Constantine, though the first use of force was not designed to convert pagans but to correct dissident Christians.
Quote ID: 8180
Time Periods: 4
Christian History Magazine: Converting by the Sword, Issue 63 Vol. XVIII No. 3
Richard Fletcher
Book ID: 360 Page: 42
Section: 3A2A
It isn’t until the Frankish kingdom of Charlemagne in the eighth century that we see force used to coerce conversions, specifically in the campaign against the Saxons.
Quote ID: 8181
Time Periods: 7
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 14
Section: 3A2A
Among those enemies, not to be forgotten, were Jews and Manichees against whom laws and arms were turned in about the same period and manner,{43} while sectarian rivalries within the church continued unabated and with freer use of force, now that it was safe (so, in the century opened by the Peace of the Church, more Christians died for their faith at the hands of fellow Christians than had died before in all the persecutions).{44}For a concurrent note see Gibbon, 1.XVI (Vol. 2 in my series, p. 79).
Quote ID: 1265
Time Periods: 4567
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 14
Section: 3A2A
Christian readiness for action carried to no matter what extremes has not always received the acknowledgment it deserves in modern accounts of the period. Among them, prior to the 1980s, readers will be hard put to find Firmicus’ word “persecution” describing the conduct of the Christian empire toward its non-Christian subjects. Instead they will find a reference to that happy moment in 312 “when the era of persecutions ended and Christianity became publicly established in the Later Roman Empire.”
Quote ID: 1266
Time Periods: 4
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 15
Section: 3A2A
The lynching of Hypatia took place toward the beginning of the fifth century (A.D. 415). Her fate is illuminating. It may be recalled that, snatched from the street by a mob of zealots in Alexandria, she was hacked to death in the gloom of the so-called Caesar-church and her body burned. She was a non-Christian and a prominent voice for her views; she had become the focus of the patriarch Cyril’s resentment; the lector had caught his master’s wishes and led the crowd that killed her. All this seems certain.{47}
Quote ID: 1267
Time Periods: 5
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 16
Section: 3A2A
Yet another century still, and the bishops assembled in council (at Toledo in 681), like Firmicus quoting vengeful verses from Deuteronomy, called on the civil authorities to seize and behead all those guilty of non-Christian practices of whatsoever sort.{53}
Quote ID: 1268
Time Periods: 7
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 41
Section: 3A2A
Addressing at least this supreme provocation, law eventually decreed the death penalty for Christians joining in pagan festivals. There is no sign it was enforced; the irritation it was intended to remove had yet to be endured awhile.{27}Pastor John notes: John’s Note: look up
Quote ID: 1283
Time Periods: 56
Christianity & Paganism in the Fourth to Eighth Centuries
Ramsay MacMullen
Book ID: 57 Page: 45
Section: 2A3,3A2A
Perhaps, therefore, it was inevitable that legislation aimed at first at sacrifices conducted by high personages in the name of whole communities should be broadened intentionally to include those more ordinary folk and more ordinary acts that Libanius declared innocent. “It shall in no wise be permitted to hold convivial banquets in honor of sacrilegious rites in such funereal places as temples, honoring not the living but only “dead” gods, or to celebrate any solemn ceremony. We grant to bishops of such places the right to use ecclesiastical power to prohibit such practices,” and provincial governors shall second them without excuse or delay.
Quote ID: 1288
Time Periods: 45
Christianizing the Roman Empire
Ramsay MacMullen
Book ID: 58 Page: 89
Section: 3A2A
But beyond miracles and money, the element presented to readers as essential to the final solution - the element on which I wish now to focus - is evidently force. Without that, pagan intransigence simply could not be overcome. And Gaza, I think, may be taken as a sort of model for the empire as a whole.
Quote ID: 1478
Time Periods: 45
Christianizing the Roman Empire
Ramsay MacMullen
Book ID: 58 Page: 92
Section: 3A2A,3A3B
In support, their care of the poor among them is adduced, with abundant and unchallengeable testimony; even more remarkable, though less often noticed, is their care of the plague-stricken, whether or not of their own faith and at the obvious risk of their own lives. Behold an ethic of love new, taught, and at work before one’s very eyes!But it could only be displayed from parity or strength, toward the like-minded or toward suppliant sufferers. It must never involve any cost to doctrine. Anyone who asserted wrong teachings, anyone serving the devil or his demons, earned instead an equally remarkable antagonism.
Two scenes from earlier times show a readiness for mortal animosity holding sway over great churches in the very moment of attack from outside. First is Carthage in 304, where the victims of a search of the city were thrown in jail, there to suffer from their wounds and chains but also from hunger and thirst; for the jail keepers didn’t feed you, that had to be done by your friends. A hostile crowd of Christians, however, set “whips and scourges and armed men in front of the prison gates in order, by inflicting serious hurt on persons entering or leaving, to prevent them from supplying food and drink to the martyrs.”
Quote ID: 1482
Time Periods: 234
Christianizing the Roman Empire
Ramsay MacMullen
Book ID: 58 Page: 93
Section: 3A2A,3A4C
Sectarian rivalry was thus a very real thing, a spur to great exertions. Egypt especially, being split three ways echoed to the shouts of partisans, the din of violence, and laments for those robbed, stripped naked, flogged, imprisoned, exiled, sent to the quarries and coppermines, conscripted into the army, tortured, decapitated, strangled, or stoned or beaten to death. The express object was to make converts.Imperial officials and their troops played an extremely prominent role in all this - naturally, to account for the severity of punishments and loss of life; and it was a role played in numerous disconnected acts, from Constantine’s publicly proclaimed edicts against “Arius, wicked and impious” (A.D. 333), announce the cause and stimulate the contestants; he goes on to promise that “whoever hides them” (Arius’ writings) “shall be condemned to death”; and the course of action that then followed was, as we have seen, entangled in deadly struggles.
Application of physical coercion to produce conformity of cult within the church of other eastern provinces outside of Egypt can be traced through various fourth-century sources and episodes. Perhaps the most striking is the law imposing the death penalty for celebrating Easter on the wrong day of the year (A.D. 382)
Quote ID: 1483
Time Periods: 4
Christianizing the Roman Empire
Ramsay MacMullen
Book ID: 58 Page: 94
Section: 3A2A
Augustine is likewise our source (along with other materials) for the struggles inside the church in North Africa, in which bishops and priests had their eyes torn out, as he relates, and “one bishop had his hands and tongue cut off.” At the roots of such atrocities lie not only the strength of passion on both sides but the invocation of civil force. Mustered under one of Constantine’s “most savage laws, against the party of Bishop Donatus,” by 317 it had filled the well outside the chief Donatist church in Carthage with the bodies of the slain, long afterward to be discovered by excavation.Last, in A.D. 383 at Bordeaux, Urbica was stoned to death for her beliefs, and the bishop she followed, Priscillian, was charged as a heretic by a synod there assembled in the next year. He appealed to the western emperor, whom other bishops in turn inflamed against him. He was accordingly tried, found guilty, and executed by the praetorian prefect, along with others of his views.
Quote ID: 1484
Time Periods: 4
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 118
Section: 3A1,3A2A
On the other side of the Atlantic, the dissenter Roger Williams founded Providence Plantation in 1636. The evangelical emphases led Williams that helped lay the foundations not only for his insistence on religious liberty but also for his advocacy of “a wall of separation between the garden of the Church and the wilderness of the world,” as he famously formulated it in 1643. Where the two have been confounded, the result has been a disastrous corruption of faith. “The practicing of civil force upon the consciences of men,” Williams wrote in refutation of Cotton Mather’s defense of state discipline of the ungodly, “is so far from preserving religion pure, it is a mighty bulwark or barricade sic, to keep out all true religion” (quoted in Backus 1773).
Quote ID: 1530
Time Periods: 7
Cicero, On the Nature of the Gods, LCL 268: Cicero XIX
Translated by H. Rackham
Book ID: 354 Page: 61/63
Section: 3A2A
Since as for Protagoras of Abdera (PJ: 490–420 BC), the greatest sophist of that age, to whom you just now alluded, for beginning a book with the words ‘About the gods I am unable to affirm either how{a} they exist or how they do not exist,’ he was sentenced by a decree of the Athenian assembly to be banished from the city and from the country, and to have his books burnt in the market-place: an example that I can well believe has discouraged many people since from professing atheism, since the mere expression of doubt did not succeed in escaping punishment.
Quote ID: 8136
Time Periods: 0
Civilization of Europe in the Renaissance, The
John Hale
Book ID: 202 Page: 119/120
Section: 3A2A
In the eyes of governments, Anabaptists who openly voiced or acted on this opinion were traitors, to be executed as such. And they were sharply criticized by the major reform movements, all of which relied on as much co-operation with the civil authorities as they could.The religious event that most clearly revealed the coming of age of Protestant doctrine as an orthodoxy, however, was the public burning in 1553 of the Spanish theological writer Michael Servetus in Geneva, at Calvin’s urging, for a crime that was formerly a Catholic monopoly: heresy.
Quote ID: 4623
Time Periods: 7
Civilization of Europe in the Renaissance, The
John Hale
Book ID: 202 Page: 126
Section: 3A2A,3A4C
Religion was a potent exacerbator of civil war in later sixteenth-century France, as from 1642 in England, and of military action elsewhere. In 1546 Charles V explained to his sister Mary why he intended to go to war against the Lutheran Schmalkaldic League. ‘If we failed to intervene now’, he wrote, ‘all the Estates of Germany would be in danger of breaking with the faith . . . I decided to embark on war against Hesse and Saxony as transgressors of the peace against the Duke of Brunswick and his territory. . . although this pretext will not long disguise the fact that it is a matter of religion.’
Quote ID: 4625
Time Periods: 7
Civilization of Europe in the Renaissance, The
John Hale
Book ID: 202 Page: 448
Section: 3A2A
Between 1587 and 1593 three hundred and sixty-eight persons were burned as witches in and around Toulouse. In 1611 and 1612 two hundred and sixty witches were killed in the small south German town of Ellwangen.
Quote ID: 4639
Time Periods: 7
Civilization of Europe in the Renaissance, The
John Hale
Book ID: 202 Page: 448/449
Section: 3A2A
Other manifestations of popular nervous instability were treated as the political revolts they sometimes, if unintentionally, became. ‘In the year of our Lord 1476’, a Bavarian chronicler reported, there came to the village of Niklashausen a cowherd and drum player. . . . The whole country, he said, was mired in sin and wantonness, and unless our people were ready to do penance and change their wicked ways, God would let all Germany go to destruction. This vision, hesaid, was revealed to him by the Virgin Mary.
. . . .
The drummer preached against sinfully extravagant clothing and ‘many men and women took off all their clothes and left them in the church, going away naked except for their shifts.’ He also ‘preached violently against the government and the clergy . . . so vehemently against the priests that the pilgrims of Niklashausen made up a special song which they chanted along with their other hymns. It went:
O God in Heaven, on you we call,
Kyrie eleison,
Help us seize our priests and kill them all,
Kyrie eleison.
Getting to hear of this, the bishop of nearby Wurzburg, who was also the chief political authority in the city, sent out troops. Many peasants were killed and captured.
Quote ID: 4640
Time Periods: 7
Civilization of Europe in the Renaissance, The
John Hale
Book ID: 202 Page: 462
Section: 2A2,3A2A
The result both of Protestant zeal and reactive Catholic rigour was to increase the awareness of sinfulness among the sensitive of both faiths. For fear of contamination and to parade their own orthodoxy, neighbours turned informer to an increasingly over-worked Inquisition.….
Another Italian, a shoemaker, was reported to have pronounced that the sacramental wafer was just ‘a bit of food which one puts in one’s mouth and comes out of one’s arse’.{76} Such remarks were no longer safe within the formerly harmless context of goading the straitlaced or making a risque joke.
….
Even within the doctrinally reasonably easy-going Elizabethan form of Protestantism (which nonetheless killed Catholic missionary priests like Edmund Campion when it could locate them), a rigidity developed which showed as little mercy towards weak friends as towards professional ideological foes.
Quote ID: 4641
Time Periods: 7
Clement of Alexandria, LCL 092
Loeb Classical Library
Book ID: 140 Page: 233
Section: 3A2A,3A4C
Let the Athenian, then, follow the laws of Solon, the Argive those of Phoroneus, and the Spartan those of Lycurgus, but if you record yourself among God’s people, then heaven is your fatherland and God your lawgiver. And what are His Laws? “Thou shalt not kill; thou shalt not commit adultery; thou shalt not corrupt a boy….
Quote ID: 8769
Time Periods: 2
Climax of Rome, The
Michael Grant
Book ID: 204 Page: 241
Section: 3A2A,3C
For when his unfriendly eastern colleague Licinius was goaded by Arian defiance into reviving persecution (p. 238), Constantine thought it best that he himself, by way of contrast, should not punish disobedient Donatists, but should leave their punishment to God. Yet an ominous tradition was already established: Christianity, as soon as it became official, had begun to persecute Christians. In the east, too, Constantine confiscated the churches of the various sects, and forbade them to hold services. {112}
Quote ID: 4777
Time Periods: ?
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 172
Section: 3A2A,3C
According to the pagan historian Zosimus (writing much later), Crispus was suspected of having an affair with Fausta, his stepmother. Crispus was disposed of, but Constantine’s mother, Helena, took the death of her grandson so badly that to appease her, Constantine had Fausta killed as well, drowned in an overheated bath. The event shocked non-Christians as much as it did Christians. One pagan source even suggests that it drew Constantine closer to Christianity because the Christians offered forgiveness for an offence no pagan would condone.
Quote ID: 4838
Time Periods: 4
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 182/183
Section: 3A2A
Julian knew Christianity well--he had been brought up as a Christian and served as a lector--but he had been dismayed by the vicious infighting he saw around him. “Experience had taught him that no wild beasts are so dangerous to man as Christians are to one another,” wrote Ammianus Marcellinus, who went on to suggest that Julian believed that the Christians left to themselves would simply tear each other apart. The roots of Julian’s distaste for Christianity may well lie in the brutal treatment of his close relations by Christian emperors.
Quote ID: 4853
Time Periods: 4
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 215/216
Section: 3A2A
This strategy worked. Nestorius was deposed and forced into exile, and in 435 Theodosius ordered the burning of all his writings.
Quote ID: 4921
Time Periods: 5
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 253
Section: 3A2A,3E
The emperor Justinian, faced by similar riots, the Nika revolt of 532, was encouraged by his wife, Theodora, to send in troops. Between 30,000 and 50,000 citizens are believed to have been massacred.
Quote ID: 4956
Time Periods: 6
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 253
Section: 3A2A,3E
In any case, as the contemporary historian Procopius put it in another context, “Justinian did not see it as murder if the victims did not share his own beliefs.”
Quote ID: 4957
Time Periods: 467
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 295
Section: 3A2A
Donatism in itself became a criminal offence (only just over a hundred years previously, of course, the last edicts of Diocletian treated Christianity as a whole in a similar way) and Donatists were now actively compelled to join the orthodox church.
Quote ID: 4980
Time Periods: 4
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 296
Section: 3A2A
By the thirteenth century a papal legate reported on the extermination of the Cathars, a sect which preached a return to the ascetic ideals of early Christianity: “Nearly twenty thousand of the citizens were put to the sword regardless of age and sex. The workings of divine vengeance have been wondrous.
Quote ID: 4982
Time Periods: 7
Constantine the Great
Michael Grant
Book ID: 66 Page: 167
Section: 3A2A,3C
A second historic aspect of the Donatist schism lay in the fact that, when Constantine saw he could not get rid of it, he had employed forcible coercion (316): for he felt, at the time, that this decision was amply justified:
Quote ID: 1743
Time Periods: 4
Constantine the Great
Michael Grant
Book ID: 66 Page: 167
Section: 3A2A,3C
Nevertheless, he had used force: and this did immeasurable harm, and set a bleak precedent for every century to come.
Quote ID: 1744
Time Periods: 4
Constantine the Great
Michael Grant
Book ID: 66 Page: 174
Section: 3A2A,3C1
And after the Council of Nicaea the official church took over the church of St. George (S. Giorgio Maggiore) at Mediolanum (Milan) from the Arians who had constructed it.Despite widespread doubts among those present at Nicaea, only two of them failed to accept this definition, whereupon, like Arius himself, they were condemned to excommunication -although three others, too, wrote in, shortly afterwards, to say that they wished to repudiate the acceptance of the term that they had offered at the time.
Quote ID: 1757
Time Periods: 4
Constantine’s Bible
David L. Dungan
Book ID: 67 Page: 123
Section: 3A2A
The willingness of Constantine and the bishops to resolve theological disputes by means of banishment begun at Nicaea, grew more violent with subsequent emperors and bishops, forever poisoning theological debates. When Ambrose, the eminent theologian and bishop of Milan and Augustine’s teacher (340-97), said something that offended the emperor Valentinian II and his mother, suddenly, as Augustine later remembered, the church was ringed around with soldiers bearing arms. By the end of the fourth century, bishops and emperors were relying on violence to subdue, coerce, and marginalize dissident thinkers - a trend that continued on into the bloody Middle Ages and beyond.
Quote ID: 1806
Time Periods: 4
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 306
Section: 3A2A
Here is an edict, issued in 1242 by King James I of Aragon: “Likewise we wish and decree that, whenever the archbishop, bishops, or Dominican or Franciscan friars visit a town or a locale where Saracens or Jews dwell and wish to present the word of God to the said Jews or Saracens, these must gather at their call and must patiently hear their preaching. If they do not wish to come of their own will, our officials shall compel them to do so, putting aside all excuses.” {13}
Quote ID: 1861
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 309
Section: 3A2A
The assault on the Talmud came not from a mob but from the established seat, intellectual and ecclesiastical, of Christendom itself. First the crusaders, then Cur Deus Homo. If Anselm had turned God into a slayer of the innocent, now Innocent III, Saint Bernard, and Gregory IX had prepared the way for as much to be done to the Church.
Quote ID: 1865
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 316
Section: 3A2A
In Unam Sanctam, Pope Boniface VIII extends the two-sword theory of Saint Bernard, justifying that state’s use of the temporal sword when it is completely submissive to, and under the judgment of, the spiritual sword wielded by the Church....Unam Sanctam, in its last sentence, repeats the pronouncement of Thomas [PJ: Aquinas] verbatim: “Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.” {10}
Quote ID: 1866
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 317
Section: 3A2A
Boniface VIII completed the work of his medieval predecessors in reversing that primacy from prince to pope. “Ego sum Caesar,” he would resoundingly declare to his cardinals, “ego imperator!” {14}
Quote ID: 1867
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 317/318
Section: 3A2A
Beginning with the Fourth Lateran Council’s (1215) resolve to eliminate heresy, and Pope Gregory IX’s Excommunicamus (1231), which set up roving Dominican and Franciscan ecclesiastical courts, the early Inquisition had pursued its program intermittently, with no central apparatus. With Pope Innocent IV’s decree (1252), torture was permitted. Boniface VIII’s absolutism (1302) led to the consolidation of both the ideology and the institution. The coming of the Spanish Inquisition in the fifteenth century, as we shall see, would brace the soul of Europe before becoming planted in Rome itself. The cruelty and narrowness of the Roman Inquisition are linked in the public mind with the Galileo case (1633), but that was tame compared to what had gone before. This unprecedented institution, whose abuses are now roundly denounced by all, {16} intended only to uphold the oneness of the Church.
Quote ID: 1868
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 373
Section: 3A2A
Popes had generally opposed the Spanish Inquisition since its inception, but they had been unable to stop it, or even to temper it. Now, finally, a pope came to see the necessity of allowing a version of the same Inquisition to come to Rome. In 1542, Paul III authorized the establishment there of a Spanish-type Inquisition, which would pursue the agents of doctrinal impurity who were corrupting the Church from within. He appointed as its head the fearsomely ascetic Gian Pietro Caraffa, who had served as a papal nuncio in Spain. “Were even my father a heretic,” Caraffa is remembered as saying, “I would gather the wood to burn him.” {33}
Quote ID: 1872
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 376
Section: 3A2A
What makes Cum Nimis Absurdum a milestone of papal notoriety, though, is less its language than its central ordinance: Jews are to live on a single street, or in a distinctive quarter cut off from other sections of the town or city. This quarter is to have only one entrance. The bull, in other words, mandated that henceforth Jews in Christendom were to live in the ghetto ...Before that bull, however, the ghetto already had a long tradition. The Fourth Lateran Council (1215) had issued orders isolating Jews, including residence in confined quarters, but such requirements had been irregularly enforced...But never before had a decree ordering the establishment of a Jewish quarter been issued with such seriousness of intent, and never before, as subsequent history would show, was such a mandate to be so rigorously enforced. And never before had such a mandate been issued by a pope.
Quote ID: 1873
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 384
Section: 3A2A
It was Galileo’s intimate nemesis, Urban VIII, who ended the Roman custom according to which a Jew, upon entering the pontiff’s presence, was expected to kiss the Holy Father’s foot. Urban required instead that the Jew kiss the floor on the spot where the pope’s foot had stood. A story told by Jews in Rome had it that Urban VIII intervened when a convert-hungry friar was trying to take a Jew’s child away, to baptize the child. But the Jew refused to let the child go. When the pope heard of it, he decreed that if the Jew did not hand over the one child to be baptized, all of his other children would be taken as well. To make the point, a second of the man’s children was taken, and both were duly baptized. Freed from the ghetto, the first child was then carried through the streets of Rome, to be hailed. {68}
Quote ID: 1874
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 484
Section: 3A2A
Dollinger railed against Pius IX’s decision in 1867 to raise to sainthood one of sixteenth-century Spain’s notorious grand inquisitors, Don Pedro Arbues de Epilae.
Quote ID: 1877
Time Periods: 7
Continuity and Change in Roman Religion
J. H. W. G. Liebeschuetz
Book ID: 313 Page: 272
Section: 3A2A
The worship of Jupiter and injustice entered the world together.{4} Justice can only be restored if people return to the worship of God, i.e. become Christians.{5} The argument turns into an effective reply to the persecution: the atrocities committed on behalf of the gods in the course of the persecution are proof that justice is incompatible with the worship of pagan gods.{6}{4} Ibid. 5-6
{5} Ibid. 8.
{6} Ibid. 9.
Quote ID: 7621
Time Periods: ?
Decline and Fall of the Roman Empire - Vol. 2, The
Edward Gibbon
Book ID: 210 Page: 79
Section: 3A2A
…it must still be acknowledged that the Christians, in the course of their intestine dissensions, have inflected far greater severities on each other than they had experienced from the zeal of infidels.
Quote ID: 8170
Time Periods: 1
Documents of the Christian Church
Edited by Henry Bettenson & Chris Maunder
Book ID: 74 Page: 197
Section: 3A2A,3A4C
10. That manslaughter in war, or by pretended law of justice for a temporal cause, without spiritual revelation, is expressly contrary to the New Testament,
Quote ID: 2067
Time Periods: 7
Documents of the Christian Church
Edited by Henry Bettenson & Chris Maunder
Book ID: 74 Page: 199
Section: 3A2A
Whereas the diocesans of the said realm cannot by their jurisdiction spiritual, without aid of the said royal majesty, sufficiently correct and said false and perverse people,
Quote ID: 2069
Time Periods: 7
Documents of the Christian Church
Edited by Henry Bettenson & Chris Maunder
Book ID: 74 Page: 202
Section: 3A2A
the sheriffs, mayors, and bailiffs of the said counties, cities, boroughs, and towns shall be attending, aiding, and supporting, to the said diocesan and his commissaries.
Quote ID: 2070
Time Periods: 7
Early Christian Church, The
J.G. Davies
Book ID: 214 Page: 79
Section: 3A2A
Death, however, in a legalized form was an ever-present possibility for the Christians of the second century, and the influence of this element in their background upon their conduct and thought was by no means slight.
Quote ID: 5268
Time Periods: 2
Early Christian Church, The
J.G. Davies
Book ID: 214 Page: 164
Section: 3A2A,3C
There, Gratian having been murdered in 383, Ithacius appealed to Maximus and a synod was held at Bordeaux in the following year. Priscillian refused to acknowledge its authority and appealed to the emperor. In 383 he was brought to trial at Trier, found guilty of magic and executed, it being apparent that, although the charge was a civil one, he had been condemned for heresy.
Quote ID: 5317
Time Periods: 4
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 102/106
Section: 3A2A,3A4C
Lactantius, Divine Institutes. 5.9.For they call impious those who are certainly pious and who keep away from human blood.
Pastor John’s note: Inquisitors would not themselves spill blood.
Quote ID: 8011
Time Periods: 34
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 167
Section: 3A2A,3A4C
In his treatise On Idolatry, Tertullian asks whether a Christian can be a government official. He responds by listing a large number of activities, including pagan sacrifices, which such a person must avoid. One of these includes “sitting in judgment on anyone’s life” [PJ: Idolatry 17] – that is, a Christian dare not participate in ordering capital punishment. Two chapters later, Tertullian asks whether a Christian can serve in the military even at a low rank, where “there is no necessity for taking part in pagan sacrifices or capital punishment.”[PJ: Idolatry 19] Tertullian clearly means to say that a Christian dare not participate in either pagan worship or capital punishment.
Quote ID: 8032
Time Periods: 2
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 167
Section: 3A2A,3A4C
In his response to Celsus, Origen distinguishes sharply between the “constitution” given to the Jews by Moses and that given to Christians by Christ. Under Moses’s law, the Jews could kill enemies and use capital punishment. But Christ’s gospel is different: Christians cannot “slay their enemies or condemn to be burned or stoned.” [PJ:Against Celsus, 7:26] Christians must not use capital punishment.
Quote ID: 8033
Time Periods: 3
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 168
Section: 3A2A
The extant pre-Constantinian Christian comments on capital punishment that clearly refer to what Christians should or should not do, all say that Christians must not participate in capital punishment; it involves killing a person and Christians do not do that.
Quote ID: 8034
Time Periods: 23
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 168
Section: 3A2A
Nine different Christian writers in sixteen different treatises say that killing is wrong.[PJ: Athenagoras, Tertullian, Minucius Felix, Origen, Cyprian, Archelaus, Arnobius, Lactantius, and The Apostolic Tradition] No extant Christian writing before Constantine argues that there is any circumstance under which a Christian may kill.
Quote ID: 8035
Time Periods: 234
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 190
Section: 3A2A,3A4C
Up until the time of Constantine, there is not a single Christian writer known to us who says that it is legitimate for Christians to kill or join the military.
Quote ID: 8038
Time Periods: 23
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 194/195
Section: 3A2A,3A4C
What we can say with confidence is that every extant Christian statement on killing and war up until the time of Constantine says Christians must not kill, even in war. That a growing number of Christians, especially in the late third and early fourth centuries, acted contrary to that teaching is also clear. Whether in doing so they were following other Christian teachers and leaders who justified their conduct, we cannot say with certainty. But we have absolutely no evidence to support the suggestion that such teachers ever existed until the time of Constantine. Any claim that they did is sheer speculation.
Quote ID: 8040
Time Periods: ?
Enemy Within, The
John Demos
Book ID: 220 Page: 62
Section: 3A2A
1484; the town of Ravensburg (in what today is southwestern Germany, near the Swiss border.)This is, in fact, the culmination of a four-year campaign within the town and its satellite villages; the roster of the accused will eventually total 48. At least half this number, perhaps more, will be convicted and burnt at the stake.
From Ravensburg the witch-hunters move on to Innsbruck, a large Tyrolean community farther east. But here their reception is different. The resident bishop declines to support the charges they bring against several local women and derides Kramer as a “senile old man.” After some weeks the accused are set free, and the inquisitors are forced to depart.
Quote ID: 5455
Time Periods: 7
Enemy Within, The
John Demos
Book ID: 220 Page: 81
Section: 3A2A
In 1654, on a ship traveling from London to Maryland, sailors spread a “rumor. . .that one Mary Lee, then aboard the said ship, was a witch.” At first the captain rebuffed their urging “that a trial might be had of her”; but then, as “cross winds” rose to impede the voyage and “the ship grew daily more leaky-almost to desperation,” his attitude changed. The sailors were permitted to “search her body,” and quickly discovered “the mark of a witch upon her . . . whereupon they importuned the Master Captain to put her to death.” He replied that “they might do what they would, and went into his cabin.” And so, “laying all their hands to the execution of her,” they proceeded finally to “hang her as a witch.”
Quote ID: 5456
Time Periods: 7
Enemy Within, The
John Demos
Book ID: 220 Page: 104
Section: 3A2A
The earliest firm documentation of a formal proceeding against witchcraft comes from the town of Windsor, Connecticut, in 1647. Sometime that spring a local diarist recorded the following: “One _______ of Windsor arraigned and executed for a witch.” The blank is filled in the notes of the town clerk: “May 26, ’47 Alse Young was hanged.”
Quote ID: 5460
Time Periods: 7
Etruscans: How Did the Etruscans Shape Roman History and Society?
Daily History https://dailyhistory.org/How_did_the_Etruscans_shape_Roman_history_and_socoety3F
Book ID: 444 Page: 3
Section: 3A2A
They left an enduring legacy in the symbols of power in Rome. From the royal insignia of the Etruscans came such symbols as the fasces (bundles of sticks) and the ax.{8} These were later adopted by Republican Rome and remained part of the ceremonial life of the city, until the rise of the Papacy in the wake of the fall of the Roman Empire.
Quote ID: 8814
Time Periods: 014
Europe after Rome: A New Cultural History 500-1000
Julia M. H. Smith
Book ID: 83 Page: 222
Section: 3A1,3A2A
In the course of the early Middle Ages, Christianity ‘had gained many kingdoms and had triumphed over the mightiest kings and had crushed through its own power the necks of the proud and the sublime’. When Radbod, bishop of Utrecht (899-917), wrote those words in the early tenth century he cannot have known that they were as much prophetic as retrospective.{5}
Quote ID: 2181
Time Periods: 7
Europe after Rome: A New Cultural History 500-1000
Julia M. H. Smith
Book ID: 83 Page: 237
Section: 3A2A,3G
That it was a key task of kings to assist churchmen in the extirpation of error had been established by Louis’s grandfather, Charlemagne.. . . .
…the royal responsibility for the correction of religious error gave a new twist to the distinction between Christian and pagan. An energetic Christian king such as Louis the German not only ‘humb[led] the pagan heathens’ on the battlefield; he worked closely with his leading bishops to inculcate correct Christianity amongst his subjects.
Quote ID: 2192
Time Periods: 7
Eusebius, NPNF2 Vol. 1, Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine
Edited by Philip Schaff
Book ID: 668 Page: 232
Section: 2D3A,3A2A
Cf. the complaint of Maximilla, quoted in 17, below. The words are employed, of course, only in the figurative sense to indicate the hostility of the Church toward the Montanists. The Church, of course, had at that time no power to put heretics to death, even if it had wished to do so. The first instance of the punishment of heresy by death occurred in 385, when the Spanish bishop Priscillian and six companions were executed at Treves.
Pastor John’s footnote reference: Eusebius, Church History, V.xvi.12.
Quote ID: 9536
Time Periods: 24
Eusebius, NPNF2 Vol. 1, Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine
Edited by Philip Schaff
Book ID: 668 Page: 323
Section: 3A2A
“But when on account of the abundant freedom, we fell into laxity and sloth, and envied and reviled each other, and were almost, as it were, taking up arms against one another, rulers assailing rulers with words like spears, and people forming parties against people, and monstrous hypocrisy and dissimulation rising to the greatest height of wickedness, the divine judgment with forbearance, as is its pleasure, while the multitudes yet continued to assemble, gently and moderately harassed the episcopacy. This persecution began with the brethren in the army.”Pastor John’s footnote reference: Eusebius, Church History, V.xxiv.12.
PJ Note: Eusebius is quoting Irenaeus
Quote ID: 9542
Time Periods: 4
Eusebius, NPNF2 Vol. 1, Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine
Edited by Philip Schaff
Book ID: 668 Page: 515
Section: 3A2A,3A2B,3C
I call God to witness, as is fitting, who is the helper of my endeavors and the preserver of all men, that I had a twofold reason for undertaking this duty which I have now performed. My design then was first to bring the various beliefs formed by all nations about God to a condition of settled uniformity.
Eusebius, The Life of Constantine, II.lxiv.
Quote ID: 9574
Time Periods: 4
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 23
Section: 3A2A,3C
Virulent anti-Semitism entered the picture only when the Christian community was assimilated into the Gentile world and took over a preexisting, non-Christian “pagan hate” for the Jews.
Quote ID: 2332
Time Periods: 234
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 28
Section: 3A2A,3C
This special privileged status of the Jews in Roman society began to be rescinded only after Christianity became the official religion of the Roman empire and a Christian anti-Semitism began to express itself in anti-Jewish legislation.
Quote ID: 2335
Time Periods: 234
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 185
Section: 3A2A
In regard to the Jews, however, the situation was more complicated. Judaism was the only dissenting and non-Christian faith that was to remain legal in Christendom. Its status, both as a pariah religion and as a religion tolerated minimally in this pariah status, was unique.
Quote ID: 2339
Time Periods: 4567
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 186/187
Section: 3A2A
On the contrary, the official view of the Church guaranteed the ongoing existence of Judaism. Although the vituperations of clerics and theologians often fell into language that suggested that the Jews should be killed, the official theory excluded the “final solution” as an option here and now.…
The Church felt called upon to enforce this status of reprobation in the form of social “misery,” but the “final solution” could not be executed by men, but lay in the hands of God at the time of the final eschatological drama.
…
One of the first things to concern the newly Christianized emperor Constantine (a matter which was to be constantly reiterated in later laws in Christian history and in the Nazi anti-Semitic legislation) was the prohibition of Christian slaves (or servants) to the Jews. First this took the form of prohibiting the Jew from circumcising his slaves.
…
But this prohibition against making slaves soon grew into a prohibition against Jews owning any Christian slaves. This was a law which bishops in the West were particularly concerned to enforce, even after the fall of the Western Roman Empire. The reasons for the large amount of attention paid to this restriction by the Church never took a stand against the legitimacy of slavery as an institution. It was concerned to cut off this potent form of Jewish influence upon Christians.
…
This prohibition of Jewish lordship over Christians had a severe effect on Jewish economic life. In a slave economy, it was impossible to operate any large-scale manufacturing or agricultural enterprise without slaves.
Quote ID: 2340
Time Periods: 4
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 188
Section: 3A2A
Jews were not immediately eliminated from agriculture, but these laws began a trend that was eventually to bias Jewish economic life toward trade and exclude them from their normal participation in landholding and farming.…
Another, related area of legislation prohibited Jews from proselytizing. At the same time, Jews were strictly forbidden to impede the conversion of Jews to Christianity. It became a crime to become a Jew or to aid in the conversion of anyone to Judaism. The convert to Judaism had his goods confiscated.
…
The fixed position of the Church was to forbid a return to Judaism by those who had been forcibly baptized, on the grounds that baptism was valid ex opere operato. The forced convert was classified as an apostate if he attempted to return to Judaism.
Quote ID: 2341
Time Periods: 47
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 189
Section: 3A2A,3D
Theodosius I passed a blanket decree which made it a crime of adultery for any Christian man or women to marry a Jew or Jewess. Capital punishment was to be exacted for this crime.
Quote ID: 2342
Time Periods: 4
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 189
Section: 3A2A
Jews were excluded from all civil and military rank and were gradually excluded from holding any type of public office. Later they were excluded from acting as lawyers or judges.…
For those who are “the enemies of the Heavenly Majesty and the Roman Laws” to “become executors of our laws” or to have authority to judge or decide against Christians is termed “an insult to our faith.”
Quote ID: 2343
Time Periods: 4
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 190
Section: 3A2A
Other laws aimed specifically at the interference with Judaism as a religion. In 423 C.E. Jews were forbidden to build new synagogues or repair old ones, a decree that was repeated in the novella promulgating the Theodosian Code. This, too, was a law which was to be reaffirmed again and again, as late as the eighteenth century.…
In 425 C.E., Jews were ordered to observe Christian times of feasts and fasts. The practice of forcing the Jewish community to listen to Christian conversion sermons also began in the fifth century.
Quote ID: 2344
Time Periods: 5
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 192
Section: 3A2A
Imperial officials occasionally displayed an unseemly zealousness in curtailing legal, economic, or religious activities by Jews. But the chief offenders in this regard were fanatical monks, who stirred up mobs of Christians to pillage synagogues, cemeteries, and other property, seize or burn Jewish religious buildings, and start riots in the Jewish quarter.…
In the middle of the fourth century, Bishop Innocentius of Dertona in northern Italy destroyed the local synagogue and erected a church on the site. He offered the Jewish residents the option of baptism or expulsion. These incidents of violence and forced baptism were rife in Syria in the late fourth and early fifth centuries. Around 413 C.E., a band of forty monks, led by one Barsauma, swept through Palestine, destroying synagogues and temples. They completed their mission by massacring the Jews who had been allowed to weep at the Wailing Wall in Jerusalem.
…
Increasingly violent pogroms and street fighting between Jews and Christians led to the expulsion of the Jews completely from major urban centers in the fifth century. In 414 C.E., the Jews were expelled by Bishop Cyril from Alexandria, a city which had been the center of Diaspora Jewry for seven hundred years.
…
The synagogue is referred to in one early law of the Theodosian Code by a Latin slang word meaning “brothel”, a word which never before had been used for a place of religious worship in Roman law.
Quote ID: 2345
Time Periods: 45
Faith and Fratricide: The Theological Roots of Anti-Semitism
Rosemary Radford Ruether
Book ID: 88 Page: 233
Section: 3A2A
In 1933, when Hitler came to power, there began the systematic reassertion of anti-Jewish laws which reversed the gains made by the emancipation. Jews quickly were again reduced to persons without rights, citizenship, or means of existence.…
Nazi propaganda flooded every means of communication. Even little children were held up for ridicule and abuse in school. Jews again were forced to wear the yellow badge and began to be rounded up for places of detention. The Talmud and Jewish learning again went up in flames. The Jews were being marked down for final elimination, although the decision to exterminate them, rather than expel them, only came about when all doors to Jewish emigration were closed with the war.
Quote ID: 2346
Time Periods: 7
Fall of the Roman Empire: A New History of Rome and the Barbarians, The
Peter Heather
Book ID: 223 Page: 120
Section: 3A2A
...the Roman world was oppressed by a new species of tyranny; and the persecuted sects became the secret enemies of their country. {26}3D
Quote ID: 5563
Time Periods: 345
Gladiators
Michael Grant
Book ID: 97 Page: 124
Section: 3A2A,3C,4B
Moreover, some of the most bloodthirsty human holocausts in the arena were perpetrated by Constantine the Great, who made the empire officially Christian; and gladiatorial combats were not abolished until approximately ninety-two years after the Christian revelation that he claimed to have experienced. Yet, for all that, it was appropriate that a monk should have taken the initiative in the final abolition of this scandal. For in the last resort, and in spite of the long time-lag, its termination must be attributed to the spreading of Christian ideas.
Quote ID: 2502
Time Periods: 04
God’s Bestseller
Brian Moynahan
Book ID: 98 Page: x
Section: 3A2A
But in 1199 Pope Innocent III (1198-1216) issued the decretal Vergentis in senium, which constituted a major step in the formalization of the prosecution of heretics. Besides repeating much of Ad abolendam, Innocent’s decretal for the first time identified heresy with the doctrine of treason as found in Roman law.
Quote ID: 2503
Time Periods: 7
God’s Bestseller
Brian Moynahan
Book ID: 98 Page: 39
Section: 3A2A,3A2B
Early in December 1514, the body of a rich London tailor named Richard Hunne had been found hanging by the neck in a cell of the Lollards’ tower, the ecclesiastical prison maintained by the bishop of London in the west churchyard of St Paul’s Cathedral. Three years before, Hunne’s son Stephen had died at the age of five weeks. The infant’s body was taken to St Mary’s Church in Whitechapel for burial, where Thomas Dryfield, the priest at St Mary’s, demanded a ‘mortuary’ for performing the service. By tradition, a priest could demand to be given a piece of property belonging to the deceased.
Quote ID: 2512
Time Periods: 7
God’s Bestseller
Brian Moynahan
Book ID: 98 Page: xi
Section: 3A2A
The Church could not itself carry out a burning. To do so would defy the principle that Ecclesia non novit sanguinem, the Church does not shed blood. Pope Lucius III had bypassed this inconvenience in 1184 by decreeing that unrepentant heretics should be handed over to the secular authorities for sentence and execution.
Quote ID: 2504
Time Periods: 7
God’s Secretaries: - The Making of the King James Bible
Adam Nicolson
Book ID: 99 Page: 100
Section: 3A2A
A revealing gap opens up here. Andrewes could happily see a good, God-fearing, straight-living, honest and candid man like Henry Barrow condemned to death; and a debauched, self-serving degenerate like Thomson elevated to the highest company. Why? Because Barrow’s separatism was a corrosive that would rot the very bonds of Jacobean order; because that order was both natural and God-given; and because nothing could be more sinful than subversion of that kind. Goodness, in other words, was not a moral but a political quality and nothing in Thomson’s failings could approach the dept of Barrow’s wickedness.
Quote ID: 2530
Time Periods: 7
God’s Secretaries: - The Making of the King James Bible
Adam Nicolson
Book ID: 99 Page: 157
Section: 3A2A
Abbot could be brutal as well as verbose. He once had 140 Oxford undergraduates arrested for not taking their hats off when he entered St. Mary’s Church. He had another man arrested at dinner in Christ Church ‘for publicly in the hall making a very offensive declaration in the cause of the late Earl of Essex’. He had religious pictures burned in the Oxford marketplace and a stained-glass window in Balliol, showing a crucifix, before which an undergraduate had been praying and beating his breast, pulled down and destroyed. He would not hesitate, later in his career, to use torture against miscreants, nor to execute Separatists.Pastor John’s note: Archbishop of Canterbury
Quote ID: 2534
Time Periods: 7
God’s Secretaries: - The Making of the King James Bible
Adam Nicolson
Book ID: 99 Page: 238/239
Section: 3A2A
The ferocious intolerance of the pre-liberal world have been left behind - it is inconceivable now that a Henry Barrow would be executed, or a Henry Garnet, or that the Scrooby Separatists would have been forced to leave home and country - and perhaps as a result of that change, perhaps as a symptom, religion, or at least the conventional religion of ordinary people, has been drained of its passion.
Quote ID: 2537
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 27
Section: 3A2A
In fact, the response of the Church leaders was dramatic; it included the first officially sanctioned execution for heresy since antiquity. Indeed, according to one account written in the mid-eleventh century, heretics who appeared across Italy and Sardinia were hunted down and killed by the Catholics, and another account records that the local populace gave them a choice between forsaking heresy and being killed.
Quote ID: 5725
Time Periods: 4567
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 27
Section: 3A2A
In fact, the response of the Church leaders was dramatic; it included the first officially sanctioned execution for heresy since antiquity. Indeed, according to one account written in the mid-eleventh century, heretics who appeared across Italy and Sardinia were hunted down and killed by the Catholics, and another account records that the local populace gave them a choice between forsaking heresy and being killed.
Quote ID: 5726
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 30
Section: 3A2A
In place of Fulbert, Arefast found assistance from one of the clerics of Chartres, Everard, and was advised to prepare himself to do battle against the heretics by going to mass every morning, praying, and taking the Eucharist. Everard also told Arefast to protect himself with the sign of the cross; thus fortified he should go to the heretics, assume the role of a willing disciple, and learn all he could about their teachings.
Quote ID: 5730
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 68/69
Section: 3A2A
At a meeting in Verona in 1184, Pope Lucius III (1181-85) issued the decree Ad abolendam, which signaled not only a change of relationship between the Church and Valdes and his Poor of Lyons, but also a new orientation toward heresy in general. {22} Up until that point, the prosecution of heresy was the responsibility of the local bishop; they could choose to be most forceful and aggressive in the suppression of religious dissent, but also quite restrained if they so wished. Pope Lucius’s decree changed all that. It started a process of centralization in the suppression of heresy which was to culminate in the papal sponsorship of the Albigensian Crusade and in the emergence of the Inquisition.
Quote ID: 5742
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 84
Section: 3A2A
The pope ordered the bishops of the region to publish the ban of excommunication in their churches until Raymond submitted. He laid an interdict over all of his lands, thereby prohibiting the holding of Church services or the administration of the Eucharist. He ordered that no one was to have any dealings with the count and released Raymond’s vassals from their oaths of allegiance.
Quote ID: 5743
Time Periods: 7
Growth of Church Institutions, The
The Rev. Edwin Hatch, M. A., D.D., (Reader In Ecclesiastical History In The University Of Oxford Sec
Book ID: 230 Page: 38/39
Section: 3A1,3A2A,3G
It is important to note that, from the time of Charles the Great, a bishop on his visitation tour acted in a double capacity, partly as an officer of the Church, preserving the ancient tradition of ecclesiastical discipline, and partly as an officer of the State, exercising powers with which the State had armed him.....
The bishop in his visitation was commonly invested with a commission to inquire into cases of murder, adultery, and other wrongdoings “which are contrary to the law of God, and which Christian men ought to avoid.” He was, above all, to stamp out the remains of paganism. He was to be an active agent in carrying out the great policy of establishing a Christian empire.
....
The weapon with which he was armed was in the first instance the legitimate ecclesiastical weapon of excommunication. Any one who was found to be guilty of flagrant immorality, or of practising pagan rites, was excluded from the Church. And if the ecclesiastical weapon failed of its effect, the bishop might resort to the “secular arm.” In any case the king’s officers were bound to help him; and a determined resistance to his sentence involved the severest penalties of the civil law.
Quote ID: 5777
Time Periods: 7
Growth of Church Institutions, The
The Rev. Edwin Hatch, M. A., D.D., (Reader In Ecclesiastical History In The University Of Oxford Sec
Book ID: 230 Page: 46/47
Section: 3G,3A2A
Charles the Great endeavoured to treat the matter with a strong hand;---“Let Your Utility be aware,” he writes in a circular letter or edict to his vassals and administrative officers, “that there has resounded in our ears an enormous presumption of some or you that you do not obey your bishops as the authority of the laws and canons requires; I mean that, with incredible temerity, you refuse to present presbyters to bishops: nay, more, you do not shrink from taking other men’s clerks, and venture to put them into your churches without the bishop’s consent....We therefore bid and require that no one whatever of our vassals, from the least to the greatest, venture to be disobedient to his bishop in things which pertain to God.... If any one take an opposite course, let him know that without doubt, unless he speedily amends his ways, he will give an account thereof in our presence”{1}
Quote ID: 5781
Time Periods: 7
Growth of Church Institutions, The
The Rev. Edwin Hatch, M. A., D.D., (Reader In Ecclesiastical History In The University Of Oxford Sec
Book ID: 230 Page: 114/115
Section: 3A2A
And it can hardly be denied that whatever evidence exists in our own country for the payment of tithes at all in pre-Norman times exists also for their appropriation, not to the clergy only, but also to the poor.
Quote ID: 5800
Time Periods: 7
Heretics and Scholars in the High Middle Ages 1000–1200
Heinrich Fichtenau
Book ID: 107 Page: 32
Section: 3A2A
If Stephen and Lisoius willingly taught the Norman knight Aréfast about their unorthodox beliefs, they would have done likewise with the queen—and what about with the king? At stake was the reputation of Robert “the Pious.” Hence, the heretics were also condemned to death by burning, something totally unheard of at the time. Marked for execution, they were taken outside of the city to a “tent” built of wood and there burned to death.This is the earliest auto-da-fé in the West for which we have solid evidence.
Pastor John’s note: about 1022
Quote ID: 2614
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
History of Dogma
Adolph Harnack, translated by Neil Buchanan
Book ID: 432 Page: 356
Section: 3A2A
But from the beginning of the fifth century, ecclesiastical fanaticism ceased to tolerate heathenism. The murder of Hypatia put an end to philosophy in Alexandria.
Quote ID: 8764
Time Periods: 5
History of Rome
Michael Grant
Book ID: 109 Page: 458
Section: 3A2A
Augustine, brooding on his own earlier spiritual deviations, concluded that Christian heretics as well as pagans must be brought into the fold by force. He quoted the scriptural text: “give opportunity to a wise man and he will become wiser.” But “opportunity” was only a euphemism for violent suppression; and it was in the same spirit that Pope Leo I later declared that “truth, which is simple and one, does not admit of variety.”
Quote ID: 2637
Time Periods: 5
History of the Franks
Gregory Bishop of Tours
Book ID: 110 Page: xxii
Section: 3A2A,3D2,4B
Outside of the interests of the orthodox group, Gregory is not morally thin-skinned; he shared in the brutality of his contemporaries, as we can see in many recitals. His portrait of Clovis throws no false light back on Gregory. Clovis was a champion and favorite of the right supernatural powers in their fight with the wrong ones, and any occasional atrocities he committed in the struggle were not only pardonable but praiseworthy.{1}....
The truth was that the condition of the people’s minds made the profession an impossibility. Disease was looked upon as supernatural. The sick man thought he had a better chance if he called the priest rather than the doctor.
Quote ID: 2641
Time Periods: 67
History of the Franks
Gregory Bishop of Tours
Book ID: 110 Page: xxiv
Section: 3A2A,3D2
The inhibiting and paralyzing force of superstitious beliefs penetrated to every department of life, and the most primary and elementary activities of society were influenced. War, for example,was not a simple matter of a test of strength and courage, but supernatural matters had to be taken carefully into consideration. When Clovis said of the Goths in southern Gaul, “I take it hard that these Arians should hold a part of the Gauls; let us go with God’s aid and conquer them and bring the land under our dominion,”{2} he was not speaking in a hypocritical or arrogant manner but in real accordance with the religious sentiment of the time.
Quote ID: 2643
Time Periods: 67
History of the Inquisition, The
Philip Van Limborch
Book ID: 292 Page: 3
Section: 3A2A
Simancas gives a merry reason why they punish Hereticks so severely, instead of convincing them by Scripture of their Error and false Doctrine. We must not contend with Hereticks by Scripture, because by that our Victory will be uncertain and doubtful.So that ‘tis no wonder they should defend Doctrines, which have no Foundation in Scripture, by Force, and dreadful Punishments,….
Quote ID: 7397
Time Periods: 7
History of the Inquisition, The
Philip Van Limborch
Book ID: 292 Page: 15
Section: 3A2A,3A2B
“This Confiscation of Effects, Lewis a Paramo derives from the Example of God, who, not contended with the Sentence of Death pronounced against our first Parents, drove Man from the Place of his Delights, stript of all his Goods, wounded in Naturals, and spoil’d of those Gifts that had been freely granted him,….
This Example, he saith, the most holy Tribunal of the Inquisition follows, confiscating by just proscription the Goods of Hereticks, and depriving them of all their Effects and Fortunes.
Quote ID: 7398
Time Periods: 7
History of the Inquisition, The
Philip Van Limborch
Book ID: 292 Page: 21
Section: 3A2A,3A2B
Subjects, when the Prince or Magistrate is an Heretick, are freed from their Obedience. Thus it hath often happened, that Kings pronounced Hereticks by the Pope, have, with all their Posterity, been deprived of all their Dignities, Jurisdictions and Rights, their Subjects absolved from their Oaths of Allegiance and Fidelity, and their Dominions given as Prey to others.
Quote ID: 7405
Time Periods: 7
History of the Inquisition, The
Philip Van Limborch
Book ID: 292 Page: 22
Section: 3A2A,3A2B
This then is one Part of the Punishment of Hereticks, and what tends to render them more odious, that Faith is not to be kept with them. For if it is not to be kept with Tyrants, Pirates, and other publick Robbers, because they kill the Body, much less is it to be kept with obstinate Hereticks, who destroy the Soul. And therefore certain Hereticks were most justly burnt by the grave Decree of the Council of Constance, tho’ they had the Promise of Security.
Quote ID: 7407
Time Periods: 7
History of the Inquisition, The
Philip Van Limborch
Book ID: 292 Page: 23
Section: 3A2A
Moreover, all Places of Refuge, which are open to Malefactors and the worstOf Villains, are denied to Hereticks, as tho’ they were the very Off-scouring of the Earth, and had put off the very human Nature at the same time they did the Roman Religion.
Quote ID: 7408
Time Periods: 7
History of the Inquisition, The
Philip Van Limborch
Book ID: 292 Page: 24
Section: 3A2A
When any one is declared an Heretick by the Sentence of the Judge, any Man, by his own private Authority, may seize, plunder and kill him, as an Enemy or Robber, even tho’ he be a Clergyman. He may be capitally punished as a Deserter, and attacked with Impunity where-ever he is found.
Quote ID: 7409
Time Periods: 7
History of the Inquisition, The
Philip Van Limborch
Book ID: 292 Page: 25
Section: 3A2A
The last Punishment of Hereticks is that of Death, and that not the common one, but the most terrible that can be inflicted, viz to be burnt alive.
Quote ID: 7410
Time Periods: 7
History of the Inquisition, The
Philip Van Limborch
Book ID: 292 Page: 27
Section: 3A2A
Sometimes this Punishment of Burning is heightened by another kind of Cruelty. In Spain and the Netherlands, lest they should speak to the Spectators when brought to the Stake, and piously testify their Constancy, they were gagged with an Iron Instrument, so that in the Midst of their Torments they could utter only an inarticulate Sound.
Quote ID: 7411
Time Periods: 7
How the Irish Saved Civilization
Thomas Cahill
Book ID: 111 Page: 64/65
Section: 3A2A
Augustine aligns himself with the civil arm to persecute the Donatists and bring them forcibly within the walls of Catholicism. He subsequently writes the first Catholic justification for state persecution of those in error: error has no rights: to disbelieve in forced conversions is to deny the power of God.
Quote ID: 2661
Time Periods: 45
How the Irish Saved Civilization
Thomas Cahill
Book ID: 111 Page: 65
Section: 3A2A,3A2B
Augustine, the last great man of Roman antiquity, is going over the edge. The doctrine he has enunciated will echo down the ages in the cruelest infamies, executed with the highest justification. Augustine, father of many firsts, is also father of the Inquisition.
Quote ID: 2662
Time Periods: 45
How the Irish Saved Civilization
Thomas Cahill
Book ID: 111 Page: 66
Section: 3A2A
Here is Augustine at his Ciceronian worst, arguing without regard to fairness or truth, arguing to win---by the most scurrilous kind of argument, the ad hominem.
Quote ID: 2663
Time Periods: 45
How the Irish Saved Civilization
Thomas Cahill
Book ID: 111 Page: 67
Section: 3A2A,3A2B
Augustine, for all his greatness, has become in old age the type of evil cleric, full of mercy for those who fear him, full of seething contempt for those who dare to oppose him, scheming to make common cause with Babylon and whatever state-sponsored cruelty will, in the name of Order, suppress his opposition. There is not a country in the world today that does not still possess a few examples of the type.
Quote ID: 2665
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 53
Section: 3A2A
In truth, Hypatia set the highest requirements for the cleansing of the soul through the practice of moral virtue only for herself. Only her sophrosyne manifested itself in complete sexual continence, in her famous virtue of chastity which, to be sure, strengthened her reputation for holiness spread by her disciples. She remained a virgin to the end of her life, always behaved moderately, practiced asceticism in everyday life (for instance, by wearing the philosophic tribon), and observed restraint and decency in every situation. {68}
Quote ID: 2668
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 84
Section: 3A2A
These circumstances began to change when Theophilus’ nephew Cyril was elected to the bishopric of St. Mark’s. It soon became clear that Hypatia would enjoy no accord with the patriarch.
Quote ID: 2670
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 84
Section: 3A2A
After three days of fighting, Cyril, the victor in the contest, was installed as bishop, on October 17, 412.
Quote ID: 2671
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 85
Section: 3A2A
He [PJ: Cyril] began with a battle for the purity of the faith by moving against groups that did not hold orthodox beliefs. He expelled the Novatians from the city, closing their churches, confiscating their liturgical objects, and depriving their bishop of all rights. {92}
Quote ID: 2672
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 85
Section: 3A2A
Next he turned against the Jews. Socrates relates that in his action against them, Cyril took advantage of events initiated by the Jews themselves. {93}
Quote ID: 2673
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 85/86
Section: 3A2A
One night, some of them raised an alarm that the church of St. Alexander was on fire. When the Christians ran to save their church, the Jews attacked them, killing many. In response Cyril rushed with a large crowd to the Jewish district, surrounded the synagogue, permitted the plunder of Jewish property, and started chasing the Jews out of the city.
Quote ID: 2674
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 86
Section: 3A2A
Cyril felt powerless, and people from various religious groups associated with him began to contemplate other methods of applying pressure on the prefect.Among the first to come openly to his aid (and surely with his encouragement) were 500 monks who left their hermetic lairs in Nitria and entered the city in force. Theophilus had already used them in fights against pagans as well as in doctrinal conflicts. {96} One day they confronted Orestes as he was riding through the city, insulted him, and accused him of paganism. The prefect’s protestations that he was a Christian baptized by the bishop of Constantinople had no effect. {97} One of the monks - Ammonius - hit him in the head with a stone.
Quote ID: 2675
Time Periods: ?
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 87
Section: 3A2A
After all, he was a recent arrival in Alexandria, little known, and from the beginning of his tenure an object of attacks by the church and the groups associated with it. Clearly, Orestes’ unyielding position toward the patriarch’s actions had strong backing from influential people, members of the ruling class in the city and its environs. One of the notables who supported him was Hypatia - a friend from the beginning of his term in office in Alexandria.
Quote ID: 2677
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 87/88
Section: 3A2A
She [PJ: Hypatia] had associated herself with the old structure of the civitas based on a secular civil government and on discourse, not violence, in politics. She undoubtedly shared with Orestes the conviction that the authority of the bishops should not extend to areas meant for the imperial and municipal administration.
Quote ID: 2678
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 88
Section: 3A2A
Her political independence, which manifested itself openly in public places, was respected. People knew that her wisdom, erudition, and ethical authority induced rulers to seek her counsel.
Quote ID: 2679
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 88
Section: 3A2A
Owing to her support, in the years 414-415 Orestes was able to forge a kind of political party. {101}. . . .
We may therefore assume that Hypatia, too, encouraged him to defend the Jews. She would have seen them as a group long notable for its economic and cultural contribution to the life of the city.
Quote ID: 2680
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 89
Section: 3A2A
Socrates also revealingly describes the mood, while Damascius, we remember, writes about Cyril’s envy of Hypatia’s success, . . .
Quote ID: 2681
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 89
Section: 3A2A
The fact that Orestes and Hypatia’s allies were essentially a Christian group complicated the situation for Cyril and his clergy. {104} After all, Orestes was himself a Christian and the representative of a Christian state; he was backed by members of the city’s Christian elite and a segment of the Christian populace who had defended him from the monks’ assault- . . .
Quote ID: 2682
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 89
Section: 3A2A
Her friendships and influence among imperial functionaries and hieratics of the church would surely have generated anxiety among Cyril’s followers.
Quote ID: 2683
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 90
Section: 3A2A
. . . he states briefly and unequivocally that the whole city “doted on her and worshiped her.” She was also showered with civic honors. {106} Cyril could not even dream of such adulation; he was unwanted and disliked from the moment he ascended to the bishopric.
Quote ID: 2684
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 90
Section: 3A2A
Hypatia was neither popular nor celebrated among the Alexandrian populace at large.
Quote ID: 2685
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 90
Section: 3A2A
Cyril’s people found a way to exploit Hypatia’s detachment from the common people: they devised a subtle scheme of negative propaganda among the urban mob.
Quote ID: 2686
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 91
Section: 3A2A
Rumors of the practice of black magic spawned devastating fear among ordinary people, who were accordingly ever ready to take violent and ruthless action against sorcerers.Pastor John’s Note: see p. 77
Quote ID: 2687
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 92
Section: 3A2A
By means of insidious deceit the Jews assaulted the Christians and massacred a large body of them. In revenge the Christians plundered the synagogues, turned them into churches, and expelled the Jews from the city. In the face of such decisive action, the prefect was unable to protect the Jews.
Quote ID: 2688
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 92
Section: 3A2A
But it is certain that the conflict with the Jews began in 414, if not in the preceding year, . . .
Quote ID: 2689
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 92
Section: 3A2A
That diabole, the ominous and slanderous rumor about Hypatia’s witchcraft and its divisive effect on the city, produced the results desired by the instigators. From that company emerged a group that resolved to kill the woman philosopher. Socrates says that they distinguished themselves by “hot-tempered disposition”; John Of Nikiu calls them “a multitude of believers in God”; and Damascius refers to them as beasts rather than human beings. {110}
Quote ID: 2690
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 93
Section: 3A2A
Led by Peter, a mob executed the deed on a day in March 415, in the tenth consulship of Honorius and the sixth consulship of Theodosius II, during Lent. Hypatia was returning home, through a street whose name is unknown to us, from her customary ride in the city. She was pulled out of the chariot and dragged to the church Caesarion, a former temple of the emperor cult. There they tore off her clothes and killed her with “broken bits of pottery” (ostrakois aneilon).{111} Then they hauled her body outside the city to a place called Kinaron, to burn it on a pyre of sticks. {112}
Quote ID: 2691
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 93
Section: 3A2A
In John of Nikiu’s perspective, the killing of a witch was but the fulfillment of the common will of the Christians and of God himself. A group of the faithful, led by Peter, a “perfect believer in all respects in Jesus Christ,” went out into the city to look for the “pagan woman”; they found her sitting “on a (lofty) chair,” and thus by all appearances conducting a lecture. From here she was dragged to the church and there disgraced and stripped of her robes. Then (in a slightly different version from Socrates’) she was dragged through the streets until she died. Finally, her body was carted to a place called Kinaron, where it was burned.
Quote ID: 2692
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 94
Section: 3A2A
. . . in a manner and for a reason known and used for ages: murder for a political purpose.
Quote ID: 2693
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 94
Section: 3A2A
. . .(John of Nikiu) . . . “all the people surrendered to the patriarch Cyril and named him ‘the new Theophilus’; for he destroyed the last remains of idolatry in the city.”
Quote ID: 2694
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 95/96
Section: 3A2A
After repeated petitions to the court in Constantinople, the city council in Alexandria obtained some measure of punishment for Cyril. On October 5, 416, Aurelian’s successor, the praetorian prefect Monaxius, issued an order that stripped Cyril of his authority over the so-called parabalanai or parabolans and demanded their reorganization. {120} The parabolans were a college of strong young men connected with the Alexandrian church whose task it was to collect the ill, disabled, and homeless in the city and place them in hospitals or church almshouses. {121} But the sources reveal that they also served as a sort of military arm of the Alexandrian patriarch, carrying out actions against his adversaries in various places and situations.
Quote ID: 2695
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 98
Section: 3A2A
We lack, however, some proof from other sources to confirm the conclusions Damascius draws from the anecdote. For he establishes a strict relation between Cyril’s evil passions and desire for murder and its fulfillment. Damascius is convinced that Cyril contrived Hypatia’s assassination and executed it with the help of his men.
Quote ID: 2696
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 98
Section: 3A2A
Aware of Cyril’s envy of and animosity against Hypatia, Malalas accuses the bishop of inciting the people to the crime.
Quote ID: 2697
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 99
Section: 3A2A
. . .“This affair brought not the least opprobrium, not only upon Cyril, but also upon the whole Alexandrian church.” But he also observes that the Alexandrians were far more inclined toward anarchy and disturbances than the people of any other city. {131}
Quote ID: 2698
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 99
Section: 3A2A
But the murder of Hypatia, a sixty-year-old woman, widely esteemed for her wisdom and ethical virtue, was not only an act of hatred but also a criminal offense warranting a swift and severe response from those charged with upholding the law. As Damascius asserts, that response never came; those who committed the crime went unpunished and brought notable disgrace upon their city. {134}
Quote ID: 2699
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 99
Section: 3A2A
It is not surprising that the sources of Hypatia are so few, and so sparing and generally oblique in their accounts. One reason is surely the esoteric nature of her teaching (cultivated by her disciples). But the most important reason is that as early as the fourth century Christian historians had achieved predominance, and most likely they were ashamed to write about her fate.
Quote ID: 2700
Time Periods: 45
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 102
Section: 3A2A
We have established that Hypatia was born around A.D. 355, and not, as customarily held, around 370. When she died in 415 she was of an advanced age, around sixty years old.
Quote ID: 2701
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 102
Section: 3A2A
She was a resident of Alexandria, from a prominent family.
Quote ID: 2702
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 103
Section: 3A2A
In her home in Alexandria she formed an intellectual circle composed of disciples who came to study privately, some of them for many years.
Quote ID: 2703
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 103
Section: 3A2A
The virtue most honored by her contemporaries was her sophrosyne, which colored both her conduct and her inner qualities; it manifested itself in sexual abstinence (she remained a virgin to the end of her life), in modest dress (philosophical tribon), in moderate living, and in a dignified attitude toward her students as well as men in power.
Quote ID: 2704
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 104
Section: 3A2A
Monks assaulted Orestes, and Cyril’s associates skillfully mounted and spread rumors about Hypatia’s studies of magic and her satanic spell on the prefect, “on God’s people,” and on the entire city.
Quote ID: 2705
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 104
Section: 3A2A
Men in Cyril’s employment assassinated Hypatia. It was a political murder provoked by long-standing conflicts in Alexandria.1 Through this criminal act a powerful supporter of Orestes was eliminated. Orestes himself not only gave up his struggle against the patriarch but left Alexandria for good. The ecclesiastical faction paralyzed his followers with fear and pacified the city; only the city councillors attempted - with meager effect - to intervene with the emperor.
Quote ID: 2706
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 104
Section: 3A2A
Hypatia’s death had no connection with the antipagan policy pursued by Cyril and his church at that time.
Quote ID: 2707
Time Periods: 5
Hypatia of Alexandria
Maria Dzielska
Book ID: 112 Page: 105
Section: 3A2A
She did not cultivate Neoplatonic theurgic philosophy, visit temples, or resist their conversion into Christian churches. Indeed, she sympathized with Christianity and protected her Christian students. With her tolerance and consummate grasp of metaphysical questions, she assisted them in achieving spiritual and religious integrity. Two of her students became bishops. Pagans and Christians studying with her congregated in friendship.
Quote ID: 2708
Time Periods: 5
Inquisition
Edward Peters
Book ID: 116 Page: 2
Section: 3A2A
The ecclesiastical courts that were technically called inquisitions, and were later mythologized into The Inquisition, had their origins in several procedural changes in Roman law that occurred no later than the late first century B.C. Inquisitorial procedure existed first in Roman and then in canon law, long before there were inquisitors.
Quote ID: 2738
Time Periods: 07
Inquisition
Edward Peters
Book ID: 116 Page: 11
Section: 3A2A
Long before the Christian Church possessed any judicial apparatus at all, long, in fact, before it even became a legally recognized part of the religions of the Roman world, Roman law had devised the inquisitorial procedure that later, adapted to different historical periods and problems, shaped the ecclesiastical and secular inquisitions of medieval and early modern Europe.
Quote ID: 2740
Time Periods: 07
Inquisition
Edward Peters
Book ID: 116 Page: 29
Section: 3A2A
But heterodoxy was no longer, and had never exactly been, a crime against an individual. It was a crime against the ecclesiastical community, and once that community became identical with the empire, a crime against it became a crime against the empire—treason—as well.
Quote ID: 2741
Time Periods: 47
Inquisition
Edward Peters
Book ID: 116 Page: 48
Section: 3A2A
But in 1199 Pope Innocent III (1198-1216) issued the decretal Vergentis in senium, which constituted a major step in the formalization of the prosecution of heretics. Besides repeating much of Ad abolendam, Innocent’s decretal for the first time identified heresy with the doctrine of treason as found in Roman law.
Quote ID: 2744
Time Periods: 7
Inquisition
Edward Peters
Book ID: 116 Page: 64/65
Section: 3A2A
The medieval rules of evidence recognized only full proofs and partial proofs. The only full proofs were the testimony of two eyewitnesses, catching the criminal in the act, or confession. All other evidence constituted partial proof, and no amount of partial proof could add up to full proof in cases of capital crimes.. . . .
If enough partial proofs were at hand, they were considered justification for the seeking of a full proof, which, in the absence of eyewitnesses or the defendant’s having been caught redhanded, could only be confession.
At this point, the doctrine of torture came into play.
. . . .
Technically, therefore, torture was strictly a means of obtaining the only full proof available (and absolutely necessary in a capital crime) when a great mass of partial proofs existed and no other form of full proof was available.
Quote ID: 2745
Time Periods: 7
Inquisition
Edward Peters
Book ID: 116 Page: 80
Section: 3A2A
Not even the argument of forced baptism protected Jews from the inquisitors. In a trial held at Pamiers in southern France in 1320, Baruch, a converted Jew who was accused of having relapsed into Judaism, argued that he had been forced to submit to baptism under the threat of death. His arguments, however, were rejected by the inquisitorial tribunal on the grounds that Baruch had not been subjected to “absolute coercion,” by which appears to have been meant forcible immersion in the baptismal font accompanied by protests on the part of the defendant. Baruch’s response that he had not been forcibly held at the font and that he did not protest at the time because he had been told that to protest meant death did not satisfy the inquisitors, who argued that only in such circumstances as they had specified could a defense of coerced baptism be recognized.
Quote ID: 2746
Time Periods: 7
Inquisition
Edward Peters
Book ID: 116 Page: 82
Section: 3A2A
Although most of the conversions were forced, Christian canon law held that even a forced conversion was binding, and the conversos, against their will or not, were now fully privileged members of Spanish Christian society.
Quote ID: 2747
Time Periods: 7
Inquisition
Edward Peters
Book ID: 116 Page: 85
Section: 3A2A
When an alleged converso plot to take arms against the inquisitors was uncovered in Seville in 1481, the first large-scale condemnation of Judaizing conversos was held, along with the first public burning of condemned heretics. The public sentencing of convicted heretics came to be known as the auto-de-fé, the ‘act of faith.”
Quote ID: 2748
Time Periods: 7
Inquisition
Edward Peters
Book ID: 116 Page: 123
Section: 3A2A
Every Reform movement that succeeded in the sixteenth century did so either because a state protected it or because it came to control a state. Reformers who found no state or state protection suffered as much from Protestant state religions as from Catholicism.Pastor John’s note: survived
Quote ID: 2749
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 15
Section: 1A,3A2A,3A4C
It is important, I submit, to remember that Christianity and the Church do not always walk in step. In fact the simple doctrines, founded on the teachings of Jesus Christ have too rarely been followed. They are too simple to appeal to men who love power and wealth—but mostly power—and how can men acquire power by following the doctrines of Christ?….
Where in such a life were to be found the pomp and splendour, the ceremonial robes, the swaying censer, the fat incomes and the splendid palaces? Yet these were the signs of rank and importance necessary to induce that hypnotic state in which men might worship themselves whilst feigning to worship God.
….
What was wanted by these seekers after power was a way of life difficult to teach and easy to live. Such a doctrine must therefore be attended by legends to make men’s flesh creep; fear was necessary to a religion which was to bring power to its leaders, for fear is the complement of power. Men seek power to gain their objectives and to overawe their fellows; and simplicity must be disguised by mysticism for the glorification of the high priests of power.
Thus, the simple doctrine was wrapped round and round with dogma so involved that the seed which had been planted by Jesus Christ was hidden and forgotten.
Quote ID: 6860
Time Periods: 47
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 19/20
Section: 3A2A,3A4C
when the wife of the latter arranged for his removal in the year 96 and the just Nerva was elected by the Senate, a new age of tolerance began, and this wise Emperor made Christians welcome in Rome and forbade persecution on the ground of religion.
Quote ID: 6865
Time Periods: 17
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 29
Section: 3A2A,3A4C
The War of the Albigenes, in which the seeds of the Inquisition were first planted, soon ceased to be a war of religion; conquest under the cloak of religion was the aim of those who waged war in the name of the Church against the Albigenes. How often in the history of the Inquisition were rich men seized because they were rich men rather than because they were heretics. Was the fury of the Holy Office directed against those Jews because they, having been forced to accept Christianity, were accused of reverting to their own faith, or because they were rich men whose goods could be confiscated by the Inquisition? There can be no clear-cut answer to this, for human motives were then, as always, mixed. But there can be no doubt that Simon de Montfort, while being a zealous follower of the faith, was also a very ambitious man. Even his apologists must admit that he lost few opportunities of enriching himself while he worked for the glory of the Church; and while he showed a great hatred of the heretic, he could not hide an equally great love for their possessions.
Quote ID: 6868
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 132
Section: 3A2A
John Marchant cites one case in which Joseph Peralta, Friar of the Order of St. Jerome, committed sodomy with John Romeo, a young boy of fourteen who was in his care. This crime being discovered, it was necessary to pass judgment. The Friar was therefore sentenced to a year’s confinement in his monastery, but was allowed to celebrate Mass. The young boy, however, not being a priest, must be treated more severely. He was led through the streets and, at the corner of each, five lashes were administered. On the child’s head was placed a mitre covered in feathers, which was to all who watched an indication of the nature of his crime. The boy, we are told, died after the whipping; the priest—presumably because he was a priest—resumed his merry life, ready, no doubt, after a sentence which was by no means a real punishment, to seduce any suitable young boy who came under his care.
Quote ID: 6904
Time Periods: 7
Journal of Early Christian Studies Volume 19 / Number 3 / Fall 2011
The John Hopkins University Press
Book ID: 122 Page: 432
Section: 3A2A
Gregory in other cases also ordered deposition, excommunication, or exile.{25}
Quote ID: 2814
Time Periods: ?
Journal of Early Christian Studies Volume 19 / Number 3 / Fall 2011
The John Hopkins University Press
Book ID: 122 Page: 433
Section: 3A1,3A2A,2E2
In the sixth century, emperors, kings, and bishops discovered the monastery as a tool of government. In particular, this century saw the transition of confinement in a monastery from a voluntary form of penance to a legal penalty.
Quote ID: 2811
Time Periods: 6
Journal of Early Christian Studies Volume 19 / Number 3 / Fall 2011
The John Hopkins University Press
Book ID: 122 Page: 437
Section: 3A2A
Monastic confinement had a very firm place in his program of pastoral flexibility. It was a last resort for stubborn offenders who did not respond to other measures that would have corrected their behavior ....
Quote ID: 2812
Time Periods: 6
Journal of Early Christian Studies Volume 19 / Number 3 / Fall 2011
The John Hopkins University Press
Book ID: 122 Page: 443
Section: 3A2A,2E2
Gregory habitually and expectedly prescribed monastic confinement for fugitive ascetics.{31}
Quote ID: 2815
Time Periods: 6
Journal of Early Christian Studies Volume 19 / Number 3 / Fall 2011
The John Hopkins University Press
Book ID: 122 Page: 457
Section: 3A1,3A2A
....from a letter of Gregory’s predecessor Pelagius from 559, which presents us with the very first evidence for lay monastic confinement in Italy. Pelagius here instructed a sub-deacon of the Roman church to assign an adulterous woman to a secure place..... . . .
It is therefore not far-fetched to suggest that the “secure place” Pelagius was thinking of was a convent.
Quote ID: 2817
Time Periods: 6
Journal of Early Christian Studies Volume 19 / Number 3 / Fall 2011
The John Hopkins University Press
Book ID: 122 Page: 458
Section: 3A1,3A2A
In response to this case, Gregory gave Evangelus three rescripts to take home. One was addressed to Gregory’s agent for the Roman church’s landed property in Apulia, the notary Pantaleon. Pantaleon was to investigate the case, and if he found it as Evangelus had described it, he was to make sure that the junior Felix married the girl, or, if this did not happen. to flog, excommunicate, and assign him to a monastery to perform penance for an unspecified time.{76}
Quote ID: 2818
Time Periods: 6
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 4
Section: 3A2A,2A1
Pietro Lucidi, marshal in the papal carabinieri and head of the police detail, entered, with Brigadier Giuseppe Agostini, in civilian clothes, following him in. The sight of the military police of the Papal States coming inexplicably in the night filled Marianna with dread.....
“Your son Edgardo has been baptized,” Lucidi responded, “and I have been ordered to take him with me.”
Quote ID: 5992
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 6
Section: 3A2A,2A1
At 11 p.m., they presented themselves at the forbidding gate of San Domenico and asked to be taken to the Inquisitor. Despite the hour, they were rushed up to the Inquisitor’s room. They implored Father Feletti to tell them why he had ordered the police to take Edgardo. Responding in measured tones, and hoping to calm them, the Inquisitor explained that Edgardo had been secretly baptized, although by whom, or how he came to know of it, he would not say. Once word of the baptism had reached the proper authorities, they had given him the instructions that he was now carrying: the boy was a Catholic and could not be raised in a Jewish household.. . . .
The men begged him to reveal his grounds for thinking that the child had been baptized, for no one in the family knew anything about it. The Inquisitor replied that he could give no such explanation, the matter being confidential, but that they should rest assured that everything had been done properly. It would be best for all concerned, he added, if the members of the family would simply resign themselves to what was to come. “Far from acting lightly in this matter,” he told them, “I have acted in good conscience, for everything has been done punctiliously according to the sacred Canons.”
Quote ID: 5994
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 11
Section: 3A2A,2A1
Momolo had one last hope: the Inquisitor. Only he could call a halt to the looming disaster. Accompanied by Marianna’s brother Angelo, Mortara set out for San Domenico.At five o’clock, the two men arrived at the convent and were ushered into the Inquisitor’s rooms. Momolo, in a loud but unsteady voice, declared that there had surely been some mistake about the supposed baptism of his son, and asked Father Feletti to tell him what grounds he had for thinking that the child had been baptized. The Inquisitor would not respond directly. The rules of the Holy Tribunal had been scrupulously followed, he said, and there was no point in asking for any further explanation. When Momolo begged for another delay, Father Feletti told him it would serve no purpose.
Momolo should not worry, the Inquisitor said, for his son would be treated well; indeed, little Edgardo would be under the protection of the Pope himself. He suggested that Momolo prepare some clothes for the boy; he would send someone to pick them up. Having a nasty scene when the police took Edgardo away, the Inquisitor warned, would benefit no one.
When Momolo returned home, he realized that time had run out on him.
Quote ID: 5995
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 74
Section: 3A2A
Edgardo’s new Father, Pius IX, may well be the most important pope in modern history. The fact that his reign, from 1846 to 1878, was the longest of any pope since Peter himself was merely a demographic achievement, a product of his relative youth at ascension to office and his longevity.
Quote ID: 5996
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 83
Section: 3A2A,2A1
As Pius IX saw it, he had been a great friend to the Jews.The chain of events that led the boy to Rome’s Catechumens began when Father Feletti, Bologna’s Inquisitor, heard reports that a Christian servant had secretly baptized a Jewish child in the city. Following well-worn Inquisition procedures, Feletti had written, on October 26, 1857, to the Commissioner of the Holy Office of the Inquisition in Rome, Cardinal De Ferrari, for permission to proceed with an inquiry. On November 9, the Cardinal replied, in a letter reporting the results of the session of the Holy Office at which the case was discussed:
“Your letter of 26 October, relative to the baptism conferred on the young Hebrew boy, has been taken into consideration today and your suggestion to proceed with prudence has been approved."
Quote ID: 5997
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 86/87
Section: 3A2A
Napoleon III, repulsed by the anachronistic character of papal government, had unsuccessfully tried to persuade the Pope to modernize his state. News of the seizure of the Jewish child from Bologna, and of the boy’s captivity in Rome, enraged him. It was especially galling because the Pope’s ability to hold the child in Rome depended on the protection offered by French soldiers.In the view of Roger Aubert, it was the Mortara affair that drove the Emperor over the brink, turning him against the pontifical state.
Quote ID: 5998
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 93
Section: 3A2A,2A1
At the center of the story was the servant Anna Morisi. She was the only witness to the baptism. It was on the basis of her account alone that Father Felitti had ordered Edgardo seized.. . . .
A key figure in Morisi’s story was Cesare Lepori, the neighborhood grocer. It was he, she said, who had first suggested that she baptize the sick child and who had then told her how to do it.
Quote ID: 5999
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 93
Section: 3A2A,2A1
When Momolo returned from Rome, he decided to confront Cesare Lepori. It must have been hard for Momolo to control his emotions when he entered the Lepori store, for at the time he too believed that the young grocer was responsible for the tragedy that had befallen him.. . . .
The best account we have of what followed comes from an unexpected source: a retired judge, a Catholic, Carlo Maggi, who lived in the neighborhood. On October 6, Maggi appeared before a Bologna notary who had been hired by Momolo to transcribe and certify his account.
Quote ID: 6000
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 94
Section: 3A2A,2A1
The grocer went on to add, Maggi recounted, that he was hardly in a position to teach the girl how to baptize someone, as he was not sure how to do it himself.
Quote ID: 6001
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 95
Section: 3A2A,2A1
The retired judge ended his account by saying that as he left the grocer behind, he realized that his earlier skepticism was unjustified; Lepori was telling the truth. {5}
Quote ID: 6002
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 95
Section: 3A2A,2A1
But the attack on the young woman’s credibility went well beyond this assault. She was portrayed not only as a liar but as a slut and a thief as well.
Quote ID: 6003
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 95
Section: 3A2A,2A1
Momolo and Marianna themselves knew something about the subject, for after Anna had worked for them for three years, in early 1855, they discovered that she was pregnant.
Quote ID: 6004
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 96
Section: 3A2A,2A1
Rather than simply firing her, as many other employees would have done, Momolo and Marianna arranged to have Anna sent to a midwife’s home for the last four months of her pregnancy. They paid all the expenses for her lodging and the delivery itself. To protect her reputation—and their own, since they had promised to take her back once the baby was born and delivered to the foundling home—they told neighbors and friends that the girl had become ill and had returned to her parents to recuperate.
Quote ID: 6005
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: ix
Section: 2C,3A2A,2A1
Where else, indeed, could rule by divine right be so well entrenched, so well justified ideologically, so spectacularly elaborated ritually? The Pope had been a worldly prince, a ruler of his subjects, for many centuries, and the contours of his domain in 1858-- ….
Quote ID: 5991
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 109
Section: 3A2A,2A1
Four months after tearfully bidding Edgardo good-bye at their home in Bologna, Marianna finally got to hold her child in her arms again. On Friday, October 22, she and Momolo were ushered into a room in Rome’s Catechumens where their son nervously awaited them.
Quote ID: 6006
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 112
Section: 3A2A,2A1
The priests, talking loudly enough to be heard across the room, spoke of the airtight arguments being prepared by the Church authorities as the basis for what would be the Pope’s final refusal of the request to let Edgardo return home. A dramatic encounter followed, as described in the Universit` Israelitica account:The poor parents begged the two speakers not to poison their conversation with such words, but rather than go along with this reasonable request, the two clerics exclaimed that it would be contrary to their duty, which was to exhort the parents to follow their child in his new faith. It was only by embracing Christianity that they would be permitted to see their son; if they converted, they would be treated with the greatest respect.
Quote ID: 6007
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 112
Section: 3A2A,2A1
As his parents were leaving, Edgardo threw himself in his mother’s arms. The effect of the scene—the priests and sisters on their knees, begging Jesus to show them the light—was to redouble the tears, the kisses, and the sighs, while the poor mother pressed the boy to her breast until finally the Rector came to tear the boy away, saying, “That’s enough.”
Quote ID: 6008
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 127/128
Section: 3A2A,2A1
Catholic defenders of the Church published their own version of events, echoing the Catholic press in Europe. One pamphlet, published in New York in November 1858 under the pseudonym of “Fair Play,” typical of these broadsides, branded the “alleged Mortara kidnapping case” a “windfall to the enemies of God’s Church.” Blaming the child’s baptism on Momolo Mortara for breaking the Papal States’ law that prohibited Jews from having Christian servants, it argued that no one, not even a pope, could “unbaptize a Christian child.”
Quote ID: 6009
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 128
Section: 3A2A,2A1
And Fair Play concluded, grandiosely, “The Holy Father’s protection of the child, in the face of all the ferocious fanaticism of infidelity and bigotry, is the grandest moral spectacle which the world has seen for ages.”{18}
Quote ID: 6010
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 206
Section: 3A2A,2A1
Asked if she knew why they had called her [PJ: Anna Morisi] in, she replied: “I guess it’s because of the boy of my old employers, the Mortaras, Jews who live in Bologna, who I baptized, and who because of that was taken from his family by order of the Inquisitor, Father Feletti. I assume that’s the reason because I heard that this monk was recently put in jail.”
Quote ID: 6012
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 206
Section: 3A2A,2A1
Hearing the story, Anna recollected, “Lepori suggested that I baptize him, so that when he died he would go to heaven. But I told him I didn’t know how to baptize someone. I was only 14 or 15 years old, and didn’t have much education about Christianity, since I was raised so roughly.” The grocer, she said, assured her it was easy. All you had to do was say” ‘I baptize you in the name of the Father, the Son, and the Holy Ghost,’ take some water from a well, and sprinkle a few drops on the boy’s head.”When I got back to the house, I saw that the parents were watching over their sick son, so I had to wait for about an hour. They finally left the room, which was the living room, and went to their bedroom; I don’t know why. I quickly drew a little water from the well, went over to the boy’s crib, and repeated the words that I’d been taught, with the fixed idea of sending a soul to heaven. I put the fingers of my right hand in the glass of water, sprinkled a few drops on the boy’s head, and in a moment it was all done, without anyone noticing.
Quote ID: 6013
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 208
Section: 3A2A,2A1
“There were only the two of us, so I couldn’t give you any proof.”“And what did the Inquisitor say about what you had done? Did he praise you or blame you?”
“He told me that if I understood correctly that he was in bad shape, I acted excellently in baptizing the boy, because that way, if he died, he’d go to heaven.”
Quote ID: 6014
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 256
Section: 3A2A,2A1
By the time the Pope, with Edgardo at his side, met with the delegates of Rome’s Jewish community in early 1861, most of Italy had been united under the Savoyard king’s rule.
Quote ID: 6015
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 260
Section: 3A2A,2A1
By this time, Edgardo had already spent half of his life in the Church. Memories of his parents were getting hazy, for he had not seen or heard from them since their last visit to the Catechumens in 1858.By the time he was thirteen, Edgardo had decided to devote his life to the Church, and he became a novice in the order of the Canons Regular of the Lateran, on his way to becoming a friar himself. He took the name of Pio, honoring his new father and protector, Pius IX.
Quote ID: 6016
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 260
Section: 3A2A,2A1
Shortly thereafter, in 1867, the Pontiff sent the boy a message that shows, almost a decade after Pius IX’s first defense of the decision to hold on to Edgardo, the Pope’s unchanged view that he had done God’s will, and that for doing so he had suffered grievously. He wrote:"You are very dear to me, my little son, for I acquired you for Jesus Christ at a high price. So it is. I paid dearly for your ransom.
. . . .
People lamented the harm done to your parents because you were regenerated by the grace of holy baptism and brought up according to God’s wishes. And in the meantime no one showed any concern for me, father of all the faithful."{16}
Quote ID: 6017
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 295
Section: 3A2A,2A1
According to Edgardo, the Pope also established a lifetime trust fund of seven thousand lire to ensure his support.{1}Known as a scholarly man—reputed to preach in six languages, including the notoriously difficult language of the Basques, and to read three others, Hebrew among them—Father Mortara dedicated his life to spreading the faith, singing the praises of the Lord Jesus Christ, and traveling throughout Europe, going where he was most needed. As a preacher, he was in great demand, not least because of the inspirational way he was able to weave the remarkable story of his own childhood into his sermons. As he recounted it, his saga was the stuff of faith and hope: a story of how God chose a simple, illiterate servant girl to invest a small child with the miraculous powers of divine grace, and in so doing rescued him from his Jewish family—good people but, as Jews, on a God-forsaken path.
Quote ID: 6018
Time Periods: 7
Kidnapping of Edgardo Mortara, The
David I. Kertzer
Book ID: 239 Page: 298
Section: 3A2A,2A1
On March 11, 1940, the 88-year-old monk died at the Belgian abbey in which he had lived for many years. Two months later, German soldiers flooded into Belgium, soon to begin round up all those tainted with Jewish blood.
Quote ID: 6019
Time Periods: 7
Later Roman Empire, The
Averil Cameron
Book ID: 243 Page: 156
Section: 3A2A
There were violent scuffles between rival Xn sects over elections of bishops. Ancient historian Ammianus recorded that 137 corpses were found in the basilica of Sicinius during the bloody preliminaries to the election of Pope Damasus in 366. (XXVII.3).
Quote ID: 6163
Time Periods: 4
Lollard Bible and Other Medieval Biblical Versions, The
Margaret Deanesly
Book ID: 247 Page: 63
Section: 3A2A
The burning of German heretics had begun again in 1265, and the inquisition was active in Austria and Bavaria between 1250 and 1270. David says that the early followers of Peter Waldo began, though laymen, to preach the gospel:And because they presumed to interpret the words of the gospel in a sense of their own, not perceiving that there were any others, they said that the gospel ought to be obeyed altogether according to the letter: and they boasted that they wished to do this, and that they only were the true imitators of Christ . . . . This was their first heresy, contempt of the power of the Church.
Quote ID: 6219
Time Periods: 7
Lollard Bible and Other Medieval Biblical Versions, The
Margaret Deanesly
Book ID: 247 Page: 69
Section: 3A2A,3A2B
While Peter Waldo was getting the gospels translated for himself at Lyons, Lambert le Begue (the Stammerer) was preaching in the Netherlands. Gilles d’Orval, a religious of Liege, the town where Lambert himself preached, wrote in 1251 a chronicle of the city; he says that Lambert, the founder of the Beghards, “although he was but little instructed in the study of letters,” was a celebrated preacher at Liege, c. 1167-91: he incurred, however, the displeasure of the bishop, and when he was imprisoned in the castle of Rivogne in consequence, “and had been kept some little time in captivity, he translated the Acts of the Apostles into French”. Another chronicler states “he was a fervent preacher of the new devotion which filled Liege and the neighboring regions”. . . . it is certain that the name Lollard was copied from that applied to the Beghards, or followers of Lambert, early in the fourteenth century. Beghard, or the Latin, Beguinus, was derived from Lambert’s own surname: Lollard, from a Flemish word meaning to “mumble” or “mutter”.
Quote ID: 6220
Time Periods: 7
Lollard Bible and Other Medieval Biblical Versions, The
Margaret Deanesly
Book ID: 247 Page: 83
Section: 3A2A
When the Emperor was returning from Rome in 1369, he issued from Lucca, at the request of the pope, a number of bulls in support of the inquisition, assuring to it privileges and protection which it had never before received in Germany.
Quote ID: 6222
Time Periods: 7
Lollard Bible and Other Medieval Biblical Versions, The
Margaret Deanesly
Book ID: 247 Page: 84
Section: 3A2A,3A2B
Wherefore we strictly enjoin and command all the venerable archbishops, bishops . . . and all clerics secular and regular . . . and all dukes, princes, marquesses etc . . . and each and every man, on their obedience to the Holy Roman Empire . . . that ye assist the said inquisitors and their deputies to demand and confiscate such books, treatises, sermons, pamphlets, leaves, bound books, etc., written in the vulgar tongue, from all men, whatever their rank;. . .
For the effectual prevention of books of this kind . . . And ye shall lend your counsel and effectual help that the aforesaid books should be presented to the inquisitors to be burned.
Quote ID: 6223
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 13
Section: 3A1A,3A2A
The monastic houses enjoyed curiously varied privileges. For example, Biddlesden, by a grant of Edward II., to whom the Abbot had lent money, had the right of holding a market every Monday, and an annual fair during six days. The nuns of Burnham, in the second year of Henry IV., acquired the right of holding a market and fair at Burnham, and a fair at Beaconsfield. The nuns of Marlow similarly held a fair at Ivinghoe. The Prior of Snelshall held weekly markets at Snelshall and Mursley. The Abbot of Notley held the advowson and tithes of several parishes, with exemption from payments in the county and hundred courts, freedom from market tolls throughout the realm, and the right to use two carts at certain seasons to bring wood from the royal forest of Bernwood. The nuns of Ankerwyke might feed sixty swine on the acorns of Windsor Forest. Strangest of all, the Prior of Tickford had the privilege of setting up a “pillory and tumbrill, to punish and chastise transgressors;” while his near neighbour the Prior of Newton might keep his vassals in awe by means of his own private gallows.page 28-29 in new book
Quote ID: 6228
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 13
Section: 3A2A
The rule of the monks as landlords, too, was probably milder than that of the Norman baron, though we shall see that the great houses could be tyrannous enough to their tenants at times.page 30 in ne book
Pastor John’s note: A.D. 1100-1200 ±
Quote ID: 6229
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 26
Section: 3A2A
"Instances are not wanting,“ says Mr. A. Clear in his History of the Town and Manor of Winslow, “in which the lord” (i.e., the Abbot) “to show his authority, issued the most trivial orders, such as directing that the tenants should go off to the woods and pick nuts for his use. If the ‘Nativi’ married without the lord’s consent, they were fined; if they allowed their houses to get out of repair, they were fined for being guilty of waste; if they sold an ox without the license of the lord, again they were fined; if they left the manor without permission, they were searched for, and if found, arrested and brought back into servitude.. . . . In all these offences, the whole of the jury were also fined if they neglected to report the delinquent.” The tenants were obliged to plough the Abbot’s land for so many days in the year, to cut his hay and corn, and perform various kinds of servile work. If they showed any tendency to insubordination, their horses and cattle were confiscated, and they were cast into prison. But the grievance which seems to have been most bitterly resented was the obligation to grind their corn at the Abbot’s mill, and to pay for its use. The handmills in their houses were confiscated and turned into paving-stones for the abbey cloisters.
page 56 of new book
Quote ID: 6234
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 28
Section: 3A2A
The Archbishop obtained from the young king after the Earthquake Council a royal ordinance for the arrest and imprisonment of the itinerant preachers.page 60 of new book
Pastor John’s note: 1380’s
Quote ID: 6235
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 32
Section: 3A2A
The death of Henry IV, in 1413, and the accession of his son as Henry V., were followed by the initiation of far more stringent measures against the Lollards. Sir John Oldcastle, a personal friend of the young King, and one of the most distinguished soldiers of the time, was charged with heresy, and summoned to appear before the Archbishop of Canterbury. He at first refused to do so; but on the King intervening, he surrendered himself. On his refusal to abjure, he was excommunicated, and handed over to the secular power to be burned...page 69 of new book
Quote ID: 6237
Time Periods: ?
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 51
Section: 2D3A,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 of new book
Pastor John’s note: Good grief
Quote ID: 6238
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: 2E1,3A2A
"Christopher Shoemaker . . . met with a fiery death. . . . He was charged with having read to Joan Say . . . ’out of a little book, the words which Christ spake to his disciples,’ and with having spoken against pilgrimages, image worship, and transubstantiation." page 133-134 of new book [new note!]PJ Note: Foxe, iv. 217.
"Andrew Randal of Kickmansworth (iv. 226). In February, 1518, he was apprehended and brought before Dr. Hed, Chancellor of the diocese of London. It was asserted that he again recanted; but this seems doubtful. On March 29th he was delivered to the secular power, with the usual hypocritical request that he might not be put to death; but before noon of the next day, he was committed to the flames in Smithfield."
page 135 of new book
Quote ID: 6240
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: 95
Section: 3A2A
A great change in the relation of the State to the Church is manifest when we come to the year 1534, the year of the Act of Supremacy, and of the formal separation form Borne.--------------
In 1535, Sir Thomas More, Fisher, Bishop of Bochester, and others, were executed for refusing to take the Oath of Supremacy.
PJ: Note The Oath of Supremacy required any person taking public or church office in England to swear allegiance to the monarch as Supreme Governor of the Church of England. Failure to do so was to be treated as treasonable.
page 269 of new book
Quote ID: 6254
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 100
Section: 3A2A
Alarmed by certain excesses on the part of the extreme Protestants, and anxious that his subjects should observe what he regarded as the golden mean between Roman superstition and Lutheran fanaticism, Henry had a Bill introduced into Parliament, styled with delightful simplicity “An Act for Abolishing Diversity of Opinions.” This was the famous Statute of the Six Articles, or as the Protestants called it, “the Whip of Six Strings.” It rendered penal the rejection of transubstantiation, of communion on one kind, vows of chastity, celibacy of the clergy, private masses, or auricular confession. Burning was the penalty for a denial of transubstantiation, and on a second offence, for an infraction of any of the other articles. Refusal to confess or to attend mass became a felony.page 218-219 of new book
Quote ID: 6255
Time Periods: 7
Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
Bart D. Ehrman
Book ID: 420 Page: 4
Section: 3A1,3A2A
And then, as a coup de grâce, this victorious party rewrote the history of the controversy, making it appear that there had not been much of a conflict at all, claiming that its own views had always been those of the majority of Christians at all times, back to the time of Jesus and his apostles, that its perspective, in effect, had always been “orthodox” (i.e., the “the right belief”) and that its opponents in the conflict, with their other scriptural texts, had always represented small splinter groups invested in deceiving people into “heresy”….
Quote ID: 8591
Time Periods: 45
Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
Bart D. Ehrman
Book ID: 420 Page: 47
Section: 3A1,3A2A
As with political and broad cultural conflicts, the winners in battles for religious supremacy rarely publicize their opponent’s true views. What if they were found to be persuasive? It is far better to put a spin on things oneself, to show how absurd the opposition’s ideas are, how problematic, how dangerous. All is fair in love and war, and religious domination is nothing if not love and war.
Quote ID: 8597
Time Periods: 45
Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
Bart D. Ehrman
Book ID: 420 Page: 253
Section: 3A2A
That is to say, as orthodox Christianity moved on to refine its theological views to a level unanticipated by its forebears, the views of proto-orthodoxy became not just surpassed but proscribed. In one sense, proto-orthodoxy itself became a lost Christianity.
Quote ID: 8611
Time Periods: 24
Lost Christianities: The Battles for Scripture and the Faiths We Never Knew
Bart D. Ehrman
Book ID: 420 Page: 254
Section: 1A,3A2A
Other examples could well be chosen, in which the early proponents of the faith, attempting to uncover its mysteries in ways that laid the foundation for later reflection, were themselves condemned by their own successors, who refined their understanding to such a point that the partially developed, imprecise, or allegedly wrongheaded claims of their predecessors were necessarily seen not simply as inadequate but as heretical and so not to be tolerated.
Quote ID: 8613
Time Periods: 24
Love Affairs of the Vatican, The
Dr. Angelo S. Rappoport
Book ID: 250 Page: 4
Section: 3A2A
These kings, freed from feudal service, considered themselves above all law, because they were above all resistance. Innocent III made the thunders of the Church rumble over their heads; he excommunicated a usurping king in Norway, a king of Aragon who coined false money, the perjured and traitorous John of England, and Philip Augustus of France, who had repudiated his wife the day after their marriage, and married again.
Quote ID: 6263
Time Periods: 7
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: 554
Section: 3A2A
Constans was stigmatized as a ‘tyrant’{101} (like the Donatist view of Maxentius{102}) and a ‘forerunner of Antichrist’, as Decius had been a century previously.{103} The authorities were ‘maddened butchers’,{104} the Catholics the treacherous wolves belonging to the anti-Church of the traditores, the Donatists ‘soldiers of Christ’ and ‘glorious martyrs’. The struggle was between ‘a soldier of Christ’ and ‘the soldiers of the Devil’. It was the spirit of Tertullian and of the Great Persecution over again.{105}
Quote ID: 7692
Time Periods: 234
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
Medieval Popular Religion 1000-1500
John Shinners (Edited)
Book ID: 150 Page: 13
Section: 3A2A
Canon 68. In some provinces a difference of dress distinguishes the Jews and Saracens from the Christians, but in others confusion has developed to such a degree that no difference is discernible. Whence it happens sometimes through error that Christians mingle with the women of Jews and Saracens, and, on the other hand, Jews and Saracens mingle with those of the Christians. Therefore, that such religious commingling through error of this kind may not serve as a refuge for further excuse for excesses, we decree that such people of both sexes (that is, Jews and Saracens) in every Christian province and at all times be distinguished in public from other people by a difference is dress, since this way also enjoined on them by Moses. On the days of Lamentation and on Passion Sunday they may not appear in public.
Quote ID: 3247
Time Periods: 7
Medieval Popular Religion 1000-1500
John Shinners (Edited)
Book ID: 150 Page: 419
Section: 3A2A
And so throughout all Germany and France an infinite number of serving-boys, handmaids, and maidens (servulorum, ancillarum et virginum) followed their leader and came to Vienne, which is a city by the sea sic. There they were taken aboard some ships, carried off by pirates, and sold to the Saracens. Some who tried to return home wasted away with hunger, and many girls who were virgins when they left were pregnant when they returned. Thus, one can clearly see that this journey issued from the deception of the devil because it caused so much loss.
Quote ID: 3249
Time Periods: 7
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
Mithras: Roman Cult of Mithras: The God and His Mysteries, The
Manfred Clauss
Book ID: 389 Page: 171/172
Section: 3A2A
It is impossible to compare the attractiveness of different cults in the fourth century. We should not depreciate the power of the Christian story, the rituals and the practical altruism of Christianity. But, equally, it is difficult to gauge the part played by such consideration in the success of that religion by comparison with the emperors’ political ruthlessness, the many different kinds of oppression, or the violent incidents by means of which it came to be victorious in the late fourth century.On the other hand, for many Mithraists, it may only have taken slight pressure to induce them to rally to Christianity: some of them had after all shared burial grounds with Christians in Rome during the fourth century. {182}
Quote ID: 8355
Time Periods: 4
Organization of the Early Christian Churches, The
Edwin Hatch, M. A.
Book ID: 255 Page: 171
Section: 3A1,3A2A
Lecture VII: Councils and the Unity of the Church.When the Churches of a province, and still more when the Churches of the greater part of the Empire, were linked together by the ties of a confederation, meeting in common assembly, and agreeing upon a common plan of action, exclusion by a single Church came to mean exclusion from all the confederated Churches{16}.
Quote ID: 6442
Time Periods: 456
Organization of the Early Christian Churches, The
Edwin Hatch, M. A.
Book ID: 255 Page: 172
Section: 3A2A
Lecture VII: Councils and the Unity of the Church.The observance of the rule was fenced round by the further enactment that no one should be received into another Church without a letter from the bishop of the Church to which he belonged{20}. In primitive days, a Christian who travelled, or who changed his residence from one town to another, was received into communion with but little question : but the interests of social order, no less than of faith, compelled a change.
Quote ID: 6443
Time Periods: 145
Organization of the Early Christian Churches, The
Edwin Hatch, M. A.
Book ID: 255 Page: 173
Section: 3A2A
Lecture VII: Councils and the Unity of the Church.Now as long as Christians were in a great minority, a man might be cut off from social intercourse with them without sustaining any serious social loss. But when Christians began to be a majority in all the great centres of population, excommunication became a real deterrent, and consequently a powerful instrument in the hands of those who were desirous of tightening the bonds of association.
And yet it is doubtful whether it would have been a sufficiently powerful instrument to produce the uniformity which ultimately prevailed, if the State had not interfered. The associated Churches might have been strong enough to crush isolated individuals, but it may be questioned whether they could have held their ground, without State interference, against whole Churches or a combination of Churches.
Quote ID: 6444
Time Periods: 234
Organization of the Early Christian Churches, The
Edwin Hatch, M. A.
Book ID: 255 Page: 195
Section: 2C,3A2A
Lecture VIII(4) Another group of circumstances was that of the great estates, upon which many Christians were resident, but which probably lay outside the jurisdiction of the municipal magistrates {14}. The fact that the owner was supreme, and that all others who lived on an estate were either serfs or slaves, probably prevented the free growth of that kind of organization which had come to exist elsewhere. The owner seems to have appointed church officers as he would have appointed farm-bailiffs. He could do so of his own mere motion, without regard to the ecclesiastical organization of any other place, because there was no one whose rights were thereby touched. Dioceses in the later sense of the term did not yet exist, and the system of subordinating one community to another had hardly begun.
. . . .
. . . .a limitation of the rights of owners in this respect became necessary in the interests of orthodoxy: and the imperial legislation, with its usual support of the Catholic party, enacted that any presbyter who was appointed to minister on an estate should first be approved by the bishop of the neighbouring city {16}. This enactment seems to have been evaded by ceasing to appoint presbyters. The imperial legislation consequently interfered again, and prohibited laymen from meeting for public worship without the presence of an authorized office {17}.
Quote ID: 6451
Time Periods: 456
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 493
Section: 3A2A,4B
After this Celsus says: Reason demands one of two alternatives. If they refuse to worship in the proper way the lords in charge of the following activities, then they ought neither to come to marriageable age, nor to marry a wife, nor to beget children, nor to do anything else in life. But they should depart from this world leaving no descendants at all behind them, so that such a race would entirely cease to exist on earth. But if they are going to marry wives, and beget children, and taste of the fruits, and partake of the joys of this life, and endure the appointed evils (by nature’s law all men must have experience of evils; evil is necessary and has nowhere else to exist), then they ought to render the due honours to the beings who have been entrusted with these things. And they ought to offer the due rites of worship in this life until they are set free from their bonds, lest they even appear ungrateful to them. It is wrong for people who partake of what is their property to offer them nothing in return.
Quote ID: 3462
Time Periods: 2
Origins of Modern Europe, The
R. Allen Brown
Book ID: 256 Page: 39
Section: 3A2A,3A4C
Christianity, when it came to the Franks and their Merovingian kings after the baptism of Clovis, may seem for long to have sat lightly upon them, or, rather, they moulded it to their own desires and needs, seeking the God of Battles rather than the God of Love. Thus Wallace-Hadrill writes: ‘The Franks had no hesitation in bringing their thank-offerings to the shrines of miracle-working Gaulish saints such as St. Martin of Tours, under whom they had won their battles and amassed their treasures; and no sense of moral obloquy or incongruity pursued them when they left the shrines to cut the throats of unloved kinsmen.’{1}
Quote ID: 6473
Time Periods: 56
Orosius: Seven Books of History against the Pagans
A. T. Fear
Book ID: 165 Page: 371
Section: 3A2A
He [PJ: Arius] was excommunicated from the church by Alexander who was the then bishop of this town [PJ: Alexandria]. {294}
Quote ID: 3486
Time Periods: 4
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 52/53
Section: 3A2A
The sermon reached its zenith with the American Puritans. They felt it was almost supernatural. And they punished church members who missed the Sunday morning sermon! {91} New England residents who failed to attend Sunday worship were fined or put in stocks! {91}
Quote ID: 3532
Time Periods: 7
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
Paganism and Christianity 100-425 C.E. a Sourcebook
Ramsay MacMullen and Eugene N. Lane
Book ID: 170 Page: 237
Section: 3A2A
Culcianus [PJ: died 313] said: If you were one of the yokels who give themselves up out of desperation, I wouldn’t spare you. But since you have so much wealth that you could feed and take care not only of yourself but of the whole city, spare yourself for that reason, and sacrifice.Phileas said: I do not sacrifice.
Quote ID: 3690
Time Periods: 4
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: 198
Section: 3A2A
But, after Theodosius had made Christianity the sole faith of the State, St. Augustine became reconciled to forced conformity with Catholicism though saying it was “better that men should be brought to serve God by instruction than by fear of punishment,” adding, however, that the latter method must not be neglected.{25} Pope Leo the Great (440-461), according to Bishop Greighton, “accepted as a duty the suppression of heresy and raised no objection to legislation which treated heresy as a crime against civil society, and declared it punishable with death.”{26}
Quote ID: 3791
Time Periods: 45
Papal Monarchy from St. Gregory the Great to Boniface VIII (590-1303), The
William Barry
Book ID: 342 Page: 30
Section: 3A2A
To others they resigned the task of explaining or defending Christian truth by methods adapted to the intellect. They put down heresy by cutting off the heretic from their communion.
Quote ID: 7924
Time Periods: 17
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 29
Section: 3A1,3A2A
In the same way, almost a century later the emperor Theodosius II was able to bring the upper-class residents and clergy of Constantinople to heel, by reminding them that he might look into the tax arrears of anyone who opposed the theological views of his favorite, the monk Eutyches.{109}
Quote ID: 4019
Time Periods: 5
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 64
Section: 3A2A
In the pages of Ammianus, philosophers, by contrast, show no such fear. They stand out in high relief against the terrible glow of the torture chamber.
Quote ID: 4043
Time Periods: 4
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 65
Section: 3A2A,3C
An acute sense of the need for physical courage led Ammianus, though loyal to the old gods, to speak with respect of the Christian cult of the martyrs. No better than executed criminals and objects of charnel horror to many others,{147} true Christian martyrs impressed Ammianus because, like philosophers, they had put their bodies “on the line” by facing suffering and death:….
Quote ID: 4044
Time Periods: 234
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 108/109
Section: 3A1,3A2A
The military authorities were furious. Even Theodosius agreed: “The monks commit many atrocities.”{202} The bishop was ordered to pay for the rebuilding of the synagogue.By that time Theodosius was in northern Italy, having defeated Maximus. In a tense interview in the cathedral basilica of Milan, Bishop Ambrose refused, despite shouts of protest from the general Timasius, to begin the Eucharistic liturgy—with its solemn prayer for the emperor and his armies—until Theodosius countermanded the order.{203}
. . . .
He gave in to Ambrose.
Quote ID: 4066
Time Periods: 4
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 116
Section: 3A2A
The sight of so many official carriages drawn up outside the door of Hypatia’s mansion was too much for the patriarch.{248} Cyril had been elected only a few years previously, in October 412. Riots had accompanied his hurried investiture and had left his authority tarnished. With the peculiar ruthlessness of the insecure, he set about establishing his position in the city.
Quote ID: 4068
Time Periods: 5
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 116
Section: 3A2A
Hypatia was dragged from her coach as she drove through the city. A Christian mob, led by a lay reader and almost certainly reinforced by the dread parabalani of the patriarch, stoned her to death in the courtyard that opened up in front of the major church.{250} Her body was hacked to pieces with shards of pottery, and what was left was burned in a public square. It was a deliberate act of total annihilation, a “cleansing” of the land, similar to that achieved through the burning of the statues of the gods.
Quote ID: 4069
Time Periods: 5
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 130
Section: 3A2A
The consistent Christian tradition was to regard capital punishment as in all circumstances unacceptable. Athenagoras declares that the death penalty is intolerable even if in accordance with the code of justice.{1} The Apostolic Tradition of Hippolytus forbids any Christian in authority to order an execution.{2}
Quote ID: 8268
Time Periods: 2
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: 130/131
Section: 3A2A
Ambrose feels unable to agree with the strict Novatianists who excommunicate those who pass sentence of death, but thinks a Christian judge should avoid it. Moreover ‘even pagan governors commonly boast of having never executed a man’.{6}Nevertheless Ambrose interprets Phineas’ zeal in killing the Israelite who had a Midianite wife (Num. 25 : 8) as a model for bishops to imitate in crushing heresy.
Quote ID: 8269
Time Periods: 4
Priscillian of Avila: The Occult and Charismatic in the Early Church
Henry Chadwick
Book ID: 378 Page: Preface
Section: 3A1,3A2A
In 385, he was tortured and executed by imperial order at Trier, the first, and in antiquity almost the only, heretic to suffer formal capital punishment from the secular arm.*John’s note: The ruler was motivated by need of churchmen support.*
Quote ID: 8248
Time Periods: 4
Procopius, The Secret History, LCL 290: Procopius 6
Translated by H. B. Dewing
Book ID: 467 Page: 137/139
Section: 3A2A,3A2B
Now all the residents of my own Caesarea{3} and all of the other cities, regarding it as a foolish thing to undergo any suffering in defence of a senseless dogma, adopted the name of Christians in place of that which they then bore and by this pretence succeeded in shaking off the danger arising from the law. And all those of their number who were persons of any prudence and reasonableness shewed no reluctance about adhering loyally to this faith, but the majority….
Quote ID: 9028
Time Periods: 46
Purgatorio
Dante Alighieri (A New Verse Translation by W. S. Merwin)
Book ID: 185 Page: xvi
Section: 3A2A,3A4C
The secular splendor of that culture and its relative indifference to the tedious imperium of the Church were in the end (1209) barbarously and viciously ruined by the wave of political ruthlessness and deadly self-righteousness known as the Albigensian Crusade, one of the great atrocities of European history. (It was a bishop, Arnaud de Citeaux, who gave the order, at the sack of Beziers, “Kill them all. God will know His own.” And they did.)
Quote ID: 4097
Time Periods: 7
Religious Toleration And Persecution In Ancient Rome
Simeon L. Guterman
Book ID: 187 Page: 15
Section: 3A2A,4B
Minucius Felix express the difference between the ancient and the medieval view when he said to pagans: “You punish crimes actually committed; among us even a thought may be a sin.”{11}
Quote ID: 4117
Time Periods: 3
Religious Toleration And Persecution In Ancient Rome
Simeon L. Guterman
Book ID: 187 Page: 31
Section: 3A2A,4B
Quite definite on this question are the words Dio puts into the mouth of Maecenas. The latter was haranguing Augustus on his duties, in the year 29 B.C.. . . .
Those who introduce strange ideas about it you should both hate and punish, not only for the sake of the gods, but because such persons, by bringing in new divinities persuade many to adopt foreign principles of law from which spring up conspiracies . . . “{62}
Quote ID: 4123
Time Periods: 01
Religious Toleration And Persecution In Ancient Rome
Simeon L. Guterman
Book ID: 187 Page: 48
Section: 3A2A,4B
It must be remembered, however, that the criminal law was comparatively jejeune in Rome until the time of Augustus and that as a consequence the religious offence might not have been penalized as a crime in the proper sense of the word.
Quote ID: 4126
Time Periods: 01
Religious Toleration And Persecution In Ancient Rome
Simeon L. Guterman
Book ID: 187 Page: 159/160
Section: 3A2A
On the whole, Roman persecution of religious groups where it existed was essentially political. The medieval opposition to dissenting groups or individuals was avowedly religious.
Quote ID: 4136
Time Periods: 237
Rome and the Barbarians (100 B.C. – A.D. 400)
Thomas S. Burns
Book ID: 190 Page: 352
Section: 3A2A,4B
Ammianus Marcellinus, in the process of narrating a Roman raid across the Rhine in 357, describes what at first seems to be a highly atypical barbarian settlement: “Upon their departure our soldiers marched on undisturbed plundering barbarian farms rich in livestock opulentas pecore villas and crops. Sparing no one, they dragged the inhabitants away and took them captive. Then they set aflame their houses, which were carefully built in the Roman way ritu Romano constructa.” {62} His assertion that some barbarians were living as Romans, perhaps some even on villa-type farms, is very gradually being confirmed along some sections of the frontier, and what better things to raise in abundance than fresh meats and vegetables.
Quote ID: 4217
Time Periods: 4
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 41/42
Section: 3A2A
The riots continued; Symmachus took refuge outside the city, across the river by St. Peter’s, and a chronicler favouring his side reported on the disorder:“Then Festus, the ex-consul and leader of the senate, and Probus the ex-consul, began brawling in the streets with other senators, in particular with the ex-consul Faustus, and in their hatred began to commit slaughter and murder on the clergy who correctly were in communion with the blessed Symmachus; with swords and publicly, they killed any they could find in the city.”
Quote ID: 4246
Time Periods: 5
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 132
Section: 3A2A
This was the last occasion of attempted force in an election until in 768 the landed nobility of the duchy of Rome invaded the city to foist one of their number, Constantine, on to the papal throne.
Quote ID: 4334
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 202
Section: 3A2A
So we exhort your Goodness Charles Martel [PJ: 668–741]. . . that you may support the Church of St. Peter and its special people, that you at once refute these kings, drive them away from us and force them to return to their own territory. Do not despise my appeal or turn deaf ears to my entreaty, that the Prince of Apostles may not shut the heavenly kingdom against you.
Quote ID: 4371
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 209
Section: 3A2A
The king himself took the bridle of the pope’s horse, like a groom, and led him to the palace. There Stephen addressed his appeal to Pepin for aid against the Lombards and for the protection of the Church and St. Peter’s special people.PJ: cp. page 202.
Quote ID: 4374
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 224
Section: 3A2A
Waldipert was then accused of conspiring with the duke of Spoleto and some Romans to murder Christopher and regain control of Rome in Lombard favour; when Christopher set out with a posse to his house, he fled for sanctuary to S. Maria ad Martyres but was dragged out still clutching the image of the Virgin and locked up under strictest custody in the Ferrata prison. A few days later he was taken out and in the piazza before the Lateran was viciously blinded and mutilated. He was then sent to the Valeria hostel where he soon died of his injuries.
Quote ID: 4378
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 251
Section: 3A2A
In 814, on the death of Charlemagne, the Romans revolted once more; Leo promptly and in accordance with the legal powers of a Roman sovereign, had the leaders executed for lese majeste - a significant advance from Hadrian’s method.
Quote ID: 4394
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 252
Section: 3A2A
The pope Leo III also had control of the judicial machinery which denied redress to the victims.Pastor John’s Note: Leo II died in 816. Stephen dies in 817. Then Paschal is elected.
Quote ID: 4395
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 254
Section: 3A2A,3A2B
Two prominent Romans Theodore and his son-in-law Leo, protested the rapacious land-grabbing claims of the papacy. They were arrested for lese-majeste and were either summarily executed or murdered by papal servants.
Quote ID: 4397
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 263
Section: 3A2A
In the first years of his pontificate he prepared his [PJ: Leo IV] campaign; the shock of the sack temporarily secured the support of the maritime cities of the south and, with a foretaste of the indulgences later granted to crusaders, spiritual benefits were promised to all who fought.
Quote ID: 4398
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 325
Section: 3A2A
(Leo III d. 716) His predecessors, Hadrian included, had not exercised the ultimate test of independence, the execution of traitors, but had deferred to Constantinople. Leo was not so reticent; he ordered executions just as he ordered buildings in the imperial style.
Quote ID: 4420
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 232b
Section: 3A2A
Pope Leo III orders the execution of a personal enemy even before becoming Pope, without informing Hadrian. A shadow of things to come.
Quote ID: 4383
Time Periods: 7
Sapiens: A Brief History of Humankind
Yuval Noah Harari
Book ID: 691 Page: 215/216
Section: 3A2A
And even this was done half-heartedly. In the 300 years from the crucifixion of Christ to the conversion of Emperor Constantine, polytheistic Roman emperors initiated no more than four general persecutions of Christians. Local administrators and governors incited some anti-Christian violence of their own. Still, if we combine all the victims of all these persecutions, it turns out that in these three centuries, the polytheistic Romans killed no more than a few thousand Christians.{1} In contrast, over the course of the next 1,500 years, Christians slaughtered Christians by the millions to defend slightly different interpretations of the religion of love and compassion.
Quote ID: 9796
Time Periods: 47
Sapiens: A Brief History of Humankind
Yuval Noah Harari
Book ID: 691 Page: 216
Section: 3A2A
On 23 August 1572, French Catholics who stressed the importance of good deeds attacked communities of French Protestants who highlighted God’s love for humankind. In this attack, the St Bartholomew’s Day Massacre, between 5,000 and 10,000 Protestants were slaughtered in less than twenty-four hours. When the pope in Rome heard the news from France, he was so overcome by joy that he organised festive prayers to celebrate the occasion and commissioned Giorgio Vasari to decorate one of the Vatican’s rooms with fresco of the massacre (the room is currently off-limits to visitors).{2} More Christians were killed by fellow Christians in those twenty-four hours than by the polytheistic Roman Empire throughout its entire existence.*PJ Footnote: Harari, Yuval Noah. Sapiens: A Brief History of Humankind. New York: Harper Perennial, 2015.*
Quote ID: 9797
Time Periods: 47
Secret Archives of the Vatican, The
Maria Luisa Ambrosini & With Mary Willis
Book ID: 269 Page: 88
Section: 3A2A,3A4C
Returning to Rome by sea, John encountered an Arab fleet. He immediately gave orders to attack, and the Arabs fled, leaving eighteen ships in the hands of the Pope. In them were six hundred Christian slaves. The return of the seventy-five-year-old Pope to Rome was a triumph like Caesar’s.Pastor John’s note: evil, John VIII
. . . .
The most shocking of these crimes was that against the body of Pope Formosus (891-896). As pope, Formosus had committed the political error of favoring the German party and offending the Spoletine party that dominated the Roman provinces. He achieved a natural death, but the vindictiveness of his enemies led Pope Stephen to try his corpse, dead for nine months. “Like a bloody beast he had the corpse of Pope Formosus brought into the meeting.” The “putrid cadaver” in its papal robes was formally tried, condemned, mutilated, and thrown into the Tiber.
Quote ID: 6804
Time Periods: ?
Socrates, NPNF2 Vol. 2, Socrates and Sozomenus: Ecclesiastical Histories
Edited by Philip Schaff
Book ID: 685 Page: 14
Section: 3A2A,3A2B,3C2
Victor Constantine Maximus Augustus, to the bishops and people.—Since Arius has imitated wicked and impious persons, it is just that he should undergo the like ignominy. Wherefore as Porphyry, that enemy of piety, for having composed licentious treatises against religion, found a suitable recompense, and such as thenceforth branded him with infamy, overwhelming him with deserved reproach, his impious writings also having been destroyed; so now it seems fit both that Arius and such as hold his sentiments should be denominated Porphyrians, that they may take their appellation from those whose conduct they have imitated. And in addition to this, if any treatise composed by Arius should be discovered, let it be consigned to the flames, in order that not only his depraved doctrine may be suppressed, but also that no memorial of him may be by any means left. This therefore I decree, that if any one shall be detected in concealing a book compiled by Arius, and shall not instantly bring it forward and burn it, the penalty for this offense shall be death; for immediately after conviction the criminal shall suffer capital punishment. May God preserve you!*PJ footnote reference: Socrates, Church History, 1.9.*
Quote ID: 9766
Time Periods: 4
Tacitus, Histories, LCL 249: Tacitus III, Histories, Books 4-5
Tacitus (Translated by A.J. Church)
Book ID: 197 Page: 125
Section: 3A2A,3B
Vitia, an aged woman, mother of Fufius Geminus, was executed for bewailing the death of her son.
Quote ID: 7518
Time Periods: 1
Tacitus, Histories, LCL 249: Tacitus III, Histories, Books 4-5
Tacitus (Translated by A.J. Church)
Book ID: 197 Page: 130
Section: 3A2A,3B
It was imputed to them as a crime that their great-grandfather Theophanes of Mitylene {29} had been one of the intimate friends of Pompeius the Great, and that after his death Greek flattery had paid him divine honors.
Quote ID: 7521
Time Periods: 1
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
Theodosius: The Empire at Bay
Stephen Williams, Gerard Friell
Book ID: 282 Page: 40
Section: 3A2A,3C
Maximus had been baptised soon after assuming the purple -- possibly immediately following the murder of Gratian in late 383 {38} -- and thenceforth pursued a rigorously orthodox religious policy, marked by the notorious execution of the bishop Priscillian, {39} the first execution for the radically new offence of heresy.....
Quote ID: 7077
Time Periods: 4
Theodosius: The Empire at Bay
Stephen Williams, Gerard Friell
Book ID: 282 Page: 48
Section: 3A2A
With the concept of heresy gradually emerged its corollary: the dangerous idea that belief itself (as distinct from ritual conformity) is a kind of voluntary behaviour which can be changed by coercion. This attitude was to be prevalent in Christianity for over a thousand years.
Quote ID: 7085
Time Periods: 47
Theodosius: The Empire at Bay
Stephen Williams, Gerard Friell
Book ID: 282 Page: 60
Section: 3A2A
Ambrose, in bullying tone, threatened Valentinian with excommunication if he gave way.
Quote ID: 7122
Time Periods: 4
Theodosius: The Empire at Bay
Stephen Williams, Gerard Friell
Book ID: 282 Page: 122/123
Section: 3A2A,3D
Its central target was the great temple of Serapis, the powerful Graeco-Egyptian sky god who combined the attributes of Zeus and Osiris, and on whose favour the Nile flood depended: until recently it had contained the ceremonial Nile Cubit, measuring the annual rise. The temple was generally recognised as one of the architectural wonders of the world, as Ammianus relates:...Feeble words can only belittle it, but it is adorned with such vast columned halls, statues so lifelike they almost breathe, and so many other works of art, that second only to the Capitol, by which Rome raises herself to eternity, the world contains nothing more magnificent.{25}
….
Reportedly the pagans were dejected and the Christians jubilant when the Nile rose again in the normal way.
….
The episode of the Serapaeum was rightly seen by both sides as an important milestone. After a decade of uneasy toleration, or at least truce, paganism was again in ragged retreat in the central regions of the empire.
….
Pagans.....were powerless against determined, organised mob vandalism by bishops and monks who knew they had the tacit approval of the emperor himself.
Quote ID: 7146
Time Periods: 4
Voting about God in Early Church Councils
Ramsay MacMullen
Book ID: 285 Page: 19
Section: 3A1,3A2A
Nevertheless and inevitably, minorities made their appearance from time to time. They could prove stubborn, they might need steam-roller treatment, as an old hand at councils describes it--where “those who seek the truth with due care regarding some dispute should note that statements are often made by people in synods from partisan sympathy or opposition or sheer ignorance; yet no one pays attention to what is said by some minority but only by common agreement, as determined by all. If anyone chose to take seriously such contrary statements, as those people would have it, every synod would be found to contradict itself.” {26}Alternatively, minorities might be forced into the majority. Cyprian presiding at Carthage in the 250s speaks frankly of unanimity arrived at “not only by our united feelings but by threats.” {27}
Quote ID: 7262
Time Periods: 345
Voting about God in Early Church Councils
Ramsay MacMullen
Book ID: 285 Page: 20
Section: 3A1,3A2A
In this and, for later discussion, in a good number of other instances of split councils, two common assumptions are evident: first, the participants acting as demos would exercise kratos (and some would win and some would lose); second, that universal endorsement of what the majority wanted was considered of such importance, it must be extorted if need be by plain force. The two assumptions were often in conflict.
Quote ID: 7264
Time Periods: 456
Voting about God in Early Church Councils
Ramsay MacMullen
Book ID: 285 Page: 56
Section: 3A2A
Our sources for the two and a quarter centuries following Nicaea allow a very rough count of the victims of credal differences: not less than twenty-five thousand deaths. A great many, but still only a small minority, were clergy; the rest, participants in crowds. ...All those who died met their end irregularly as targets of fury, not of legal action. Of bishops who died for their faith while in the custody of secular powers, the examples can be counted on the fingers of one hand.
Quote ID: 7271
Time Periods: 56
Voting about God in Early Church Councils
Ramsay MacMullen
Book ID: 285 Page: 57
Section: 3A1,3A2A
the phenomenon as a whole surpasses any other one can think of for historical significance over the course of the empire’s latter centuries. No aspect of economic history, of family or class or labor relations or mortality rates-- nothing brought such changes into people’s lives. It disrupted them not only by ending so many of them, once and for all, abruptly, but in other ways as well: through arson, wounds and injuries, displacement, losses of property, rioting, disorders, and deep abiding splits in communities.The whole matter has been quite ignored. Specialists tell us, “we know of only two occasions during the fourth century when tensions led to violence”--tensions of any sort, in Antioch. Only two secular occasions are instanced; yet the city in question was often torn apart by church disputes. Or again, “The commonest sort of factional disturbance in the late Empire . . . is the battle between partisans” at race tracks, and “the history of popular disturbances in the late Empire is in large measure the history of the Blues and Greens” (fan clubs). {2} In the face of the facts about quite another sort of violence, centered in charges of heresy and attested everywhere, the only response has been to wave it aside as the work of what in other contexts we are used to calling, dismissively, “outside agitators,” hirelings, thugs, and the like. And such bloody-minded people cannot have been Christains, for Heaven’s sake! {3}
Quote ID: 7272
Time Periods: 56
Voting about God in Early Church Councils
Ramsay MacMullen
Book ID: 285 Page: 57/58
Section: 3A1,3A2A
While victims were killed in many strange ways, stabbed by styluses or burnt alive or trampled under foot, of course the most serious losses of life followed upon the use of cold steel. That mostly meant soldiers. They appear to have been stationed in every city of any size whatsoever, directly among its streets or in its suburbs. Thus there was never a problem in finding force, provided one had the authority, of one’s self, or influence over authority, to give the orders; and one could assume some friendless among the garrison rankers toward their own bishop. This is mentioned with relief by the rather anxious friends of such a person at Ephesus I. If the details of the connections are never made plain, still, a local commander would always be welcome at dinner parties among the elite, where the bishop would certainly be included. Power seeks out power.
Quote ID: 7273
Time Periods: 456
Voting about God in Early Church Councils
Ramsay MacMullen
Book ID: 285 Page: 60
Section: 3A1,3A2A
Besides, what of the tongues torn out of the mouths of bishops found to have uttered blasphemous opinions? and bishops worked to death by a sentence to the mines? {14} or scarred for life by the beatings they received, sometimes a judicial flogging, sometimes a blow from a sword that missed its mark ...There is a bishop Bassianus of Ephesus [PJ: d.after 451] describing the moment of forcible deposition by the partisans of his rival: {16}
Certain persons among the ranks of the priesthood along with others as well have done terrible things, forbidden by the laws. For, despising any fear of God and the power of Immaculate Mysteries which are received from the humble hands of myself, from a merciful God . . ., they suddenly seize me and tore me away of the holy church and beat me, struck me with their swords. . . . Afterwards [when the rival had been ordained] they inflicted death and grievous wounds on many of those attached to me, whose remains were left before the doors of God’s holy church.
Quote ID: 7274
Time Periods: 5
Voting about God in Early Church Councils
Ramsay MacMullen
Book ID: 285 Page: 63
Section: 3A2A
Chrysostom recommends, no doubt to applause, that his listeners should not hesitate to give a good punch in the face to misbelievers. Equally bellicose words are heard from other bishops in eastern and western pulpits. They occasionally join as combatants in the riots they have aroused or which they have certainly directed and sustained.
Quote ID: 7276
Time Periods: 45
Voting about God in Early Church Councils
Ramsay MacMullen
Book ID: 285 Page: 65
Section: 3A1,3A2A
Bishops etc. were indeed successful in generating the strongest feelings, capable of breaking all restraints and challenging all authority. The result was those deaths with which the present chapter began. Their total indicates the desperate seriousness of doctrinal disease, call it, which so repeatedly afflicted the empire’s towns and cities. Deaths, yes, the most dramatic; but another symptom was the physical destruction that went with it. Arson was generally the cause but by no means the only one. {27} The target might be a residence, a monastery, a church, or whole sections of some town.Everyone would be drawn into it, in scenes familiar from previous pages. To recall them, this last: “Troops with their swords occupied the church and ranged about everywhere in the building. Confronting them, a thoroughly aroused populace. . . . The streets outside were crammed, the avenues and the squares, every place, and from second- and third-story windows the young and old, men and women, craned down.” {29}
A crime problem, as we would say today, but a crime problem afflicting half the empire. The emperors could hardly close their eyes and ears to it; by its victims they were constantly reminded of it and of their own responsibilities, too. However, in their view much more was involved than crime. God’s anger showed. Their realm and reign together were under threat of destruction, and heresy was to blame.
To control it, public discussion could be forbidden. Laws to this effect have been cited, above. The burning of theological tracts or the minutes of misguided councils, ceremoniously in public squares, were good measures, and much resorted to from Constantine on through the period of my study.
Quote ID: 7277
Time Periods: 456
Western Society And The Church In The Middle Ages
R. W. Southern
Book ID: 286 Page: 17
Section: 3A2A,3A4C,4B
Heresy[?], again the words are those of Thomas Aquinas, is a sin which merits not only excommunication but also death, for it is worse to corrupt the Faith which is the life of the soul than to issue counterfeit coins which minister to the secular life. Since counterfeiters are justly killed by princes as enemies to the common good, so heretics also deserve the same punishment.{2}PJ note: Summa Theologiae, 2, 2, qu. xi, art. 3.
In a word, the church was a compulsory society in precisely the same way as the modern state is a compulsory society.
Quote ID: 7289
Time Periods: 7
Western Society And The Church In The Middle Ages
R. W. Southern
Book ID: 286 Page: 136
Section: 3A2A,3A4C
The granting of papal indulgences on a large scale goes back to 1095, when Urban II announced that participation in the Crusade would be reckoned a substitute for all other penances – or, in popular language, would ensure the immediate entry into Heaven of a Crusader who died in a state of repentance and confession. {41}
Quote ID: 7312
Time Periods: 7
Why Rome Fell
Edward Lucas White
Book ID: 343 Page: 172/173
Section: 3A2A,3A4C,4B
The Romans, not only the Senators and nobles, but the commonalty, the townsfolk, the rustics, the legionaries, had an hereditary inborn feeling that there were universal principles of equity applicable to all men of all races. They dealt with beaten foemen according to their innate instincts of equity and, in general, won the respect and esteem of subject peoples everywhere at all periods of their domination.Virgil, in setting forth the high destiny of Romans in line 853 of the Sixth Book of the Ǣneid, uses the words, “Parcere subjectis et debellare superbis” (To spare those made subjects and to war down the haughty”).
….
Any people felt to be potentially dangerous to the Roman Commonwealth and its Empire was ruthlessly annihilated.
….
But such cases were rare and few in comparison with the many instances of Roman clemency.
…conquered populations mostly developed a heartfelt and abiding loyalty to the Roman Commonwealth.
….
Creating such a state of mind among populations long their foemen, beaten only after hard fighting, and instilling it into them and their descendants, was perhaps Rome’s greatest achievement.
Quote ID: 7939
Time Periods: 07
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: x
Section: 3A2A,4B
*John’s Note: A common accusation against believers in post-apostolic times: (p.12)cannibalism
incest
eating blood
secret meetings
haters of mankind b/c refusal to sac. to gods/emperors
Christians made those accusations against believers through the centuries: p. 35 top, p. 58 middle, p. 92 top*
Quote ID: 7320
Time Periods: 2347
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 30
Section: 3A2A
Ordeals were more complicated tests of pain to prove innocence. The ordeal of hot iron meant a hot iron bar must be carried a certain number of paces without being dropped. Of course, the hands would be burned, but after a set of days, if the hands were healing properly, the accused was declared innocent. If the accused’s wounds became infected, however, confirmation of guilt and punishment followed. Another common ordeal was that of cold water, also called “ducking” or “swimming” a suspect. Authorities would test suspects by putting them in a blessed body of water. Often the accused would be bound, right thumb to left toe, left thumb to right toe, in order to prevent swimming to stay afloat (see Illustration 8). If they sank, the “holy” water embraced them, and examiners should pull the innocents out before they drowned. If they floated, though, the divine rejected them. They might be executed on the spot, or, more commonly, turned over for trial.
Quote ID: 7322
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 32
Section: 3A2A
Excommunication barred someone from receiving the Sacraments, such as Baptism and the Eucharist, or Christian burial. Excommunication also removed legal protections, making someone literally an “outlaw.”
Quote ID: 7324
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 34
Section: 3A2A,4B
One medieval explanation for the sudden rise in heretics was to blame the Devil. The Christian hierarchy denounced heretics with the classic accusations of secret meetings involving human sacrifice, cannibalism, and unnatural sex orgies.
Quote ID: 7325
Time Periods: 2347
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 34/35
Section: 3A2A,4B
Heresy quickly became associated with supernatural, even magical, properties. One of the first mentions of heresy took place in France in 1022. In the town of Orleans, King Robert II “the Pious” of France tried a group of heretics who allegedly met in secret, conjured demons, held orgies, killed babies that were thereby conceived, and then burned their bodies into blasphemous food. To punish the heretics, the king had them burned alive in a cottage.Pastor John’s note: Look Up
Quote ID: 7326
Time Periods: 2347
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 36
Section: 3A2A,3A4C
The pope encouraged armies from the North of France to invade the South, granting permission to kill heretics at will and confiscate lands and possessions. The ruthlessness that ensued is characterized by the story of the town of Beziers. When the crusaders were about to attack the town, some of them worried that orthodox Catholics who lived there among the Cathar heretics might be killed by mistake. Their commander reportedly said, “God would know His own,” so everyone was killed –God lifting good Catholics to heaven and damning bad heretics. The victorious French kings integrated the region under their royal authority in alliance with the ecclesiastical hierarchy.
Quote ID: 7327
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 37
Section: 3A2A
Fourth was the trial, often quick and simple because a confession required no proof. Throughout this procedure, the defendant had serious disadvantages. An accused had no right to legal representation, no right to keep silent so as not to self-incriminate, and no right to see or challenge evidence or bring defense witnesses. The lex talionis, shared by Roman law and Germanic laws, should have helped protect the innocent, but inquisitors tended to ignore that particular principle.
Quote ID: 7329
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 38
Section: 3A2A
Gratian’s codification of canon law in 1140 had banned torture by the Church, but it was being used again in less than a century. A number of circumstances brought torture into play. Roman law, which had been rediscovered and revived, accepted torture as part of criminal investigation (although ancient Roman torture had usually been limited to slaves).PJ: But remember Pliny’s letter
Quote ID: 7330
Time Periods: 47
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 42
Section: 3A2A
The Dominican priest Bernard Gui was perhaps the most famous inquisitor. Gui was active as inquisitor in Toulouse from 1307 to 1324, rising to be Bishop of Tuy. He himself reported he had burned 548 people and had ordered eighty-eight dead bodies dug up so he could properly punish corpses of the heretics.
Quote ID: 7331
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 51
Section: 3A2A
The large collection of principalities organized under the Holy Roman Empire suffered the worst witch-hunting in Europe. Perhaps as many as three in four of all victims came from that ramshackle political structure, described by Voltaire as neither holy, nor Roman, nor an empire.
Quote ID: 7332
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 58
Section: 3A2A
As Luther aged, his stories and fears of witches became stronger. Luther wrote several sermons against witches and endorsed the execution of at least four witches at Wittenburg during 1541. Fear of diabolism, therefore, only increased among Lutherans.
Quote ID: 7333
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 61
Section: 3A2A
In 1575, in the province of Salzburg, a parish priest fell victim to the fears of witchcraft. People were looking for someone to blame for many recent thunderstorms. They found a candidate in the bad-tempered seventy-year-old Eva Neidegger, who cooked for the pastor, Rupert Rambsauer of Bramberg by Mittersill. She had already been denounced in 1573, only to gain her release on bail. The next year, though, new storms brought more demands for her arrest. Under torture with thumbscrews, she implicated Pastor Rupert, who was said to have twice caused hail inside a closed room. An ecclesiastical court defrocked him for using the Mass to raise storms. Handed over to the secular court, both pastor and cook were burned on the pyre on March 13, 1575.
Quote ID: 7334
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 61
Section: 3A2A
Chonrad Stoeckhlin, a self-proclaimed witch finder, provoked another hunt in Augsburg. This so-called Shaman of Oberstdorf wanted to prove his abilities and so accused Anna Enzensbergerin in 1586. He soon, ironically, became caught up in a wave of persecutions. As the number of accused reached several dozen people, a female relative implicated him.. . . .
Altogether, the trials held at Rettenberg dealt harshly with two dozen women, while the accused men escaped condemnation, except for the unfortunate Stoeckhlin. He and the twenty-four women were executed.
Quote ID: 7335
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 64/65
Section: 3A2A
After the 1590s, the waves of persecution in Trier slacked off for a few years. Protestants continued to identify the superstitious aspects of magic with the rituals and sacramentals of Roman Catholicism. This position merely hardened Roman Catholics, who used the insult “protestant” against those who did not believe that witches were a real danger.. . . .
The hunting began in April 1611 when the seventy-year-old Barbara Rufin was arrested for desecration of a Host. While she sat in prison, accusations of her witchcraft reached the authorities.
. . . .
She also named accomplices. Freed from torture, she tried to renounce her confession, but authorities tortured her again until she “freely” admitted her witchery. On May 16, the executioner first beheaded her with a sword and then burned her corpse. The authorities also confiscated her property.
The circle of witches expanded outward from Barbara Rufin. After Michael Dier (or Dirren) witnessed her execution and protested her innocence, officials arrested, tortured, convicted, and executed him.
Quote ID: 7336
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 68
Section: 3A2A
Officials first examined Junius on June 28, 1628. They found on him a “Devil’s Mark” shaped like a four-leaf clover. Two days later, they began the torture sessions. First came thumbscrews, then legscrews, and finally the strappado. The scribe-recorder to these sessions wrote that the investigators noted how Junius felt no pain. Junius likewise refused to admit any witchcraft, blasphemy, or other criminality. Investigators found his endurance under torture and refusal to confess to be unnatural. On July 5, they actually convinced him to confess while not under torture. He admitted to having sex with a demon. He also confessed that he had used a magic powder to kill his own horse, but not his children (as he said the demon had instructed him). Then the authorities marched Junius through the streets of Bamberg, to induce him to identify more witches. When his list seemed too short, they hoisted him on the strappado again.. . . .
He wrote his daughter that his confession was “sheer lies and inventions, so help me God. For I was forced to say all this through fear of the torture that was threatened beyond what I had already endured. For they never leave off with the torture till one confesses something; no matter how pious he really is, he must be a witch. Nobody escapes….”[8] The bishop gave him the special grace of being decapitated with a sword before they burned his remains on August 6.
Pastor John’s note: Typical confession
Quote ID: 7338
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 69
Section: 3A2A
Accusations against the important councilor G. H. Flock provided a turning point in this hunt. Flock fled to Nuremberg, but his wife Dorothea Flockin then became ensnared in the investigation. Flock and his relatives tried to secure her release by appealing both to Emperor Ferdinand II (r.1616-1637) and to the pope. Both these important people wrote letters in support of Flockin. The bishop, however, rushed her trial and had her executed before the letters could arrive.
Quote ID: 7339
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 70
Section: 3A2A
His treatise verified witchcraft as one of the worst of all crimes, a crimen exceptum. Carpzov himself was a witch hunter, who declared that mere supposition was as good as solid evidence to permit torture. Interestingly, he thought that only Christians could be witches, since he saw witchcraft as a form of apostasy from the true faith. Carpzov’s notoriety for hunting was so great that another contemporary believed Carpzov had signed death warrants for more than 20,000 people.
Quote ID: 7340
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 72
Section: 3A2A
As proof of such a diabolic contract, the Calvinists popularized the Devil’s Mark. Demonologists invented the Mark as a tangible sign left by the Devil of his compact with the witch, partly to provide physical evidence that could be used in court. The only other evidence was the Devil’s black book, in which people signed their names, but that corroboration never could be found.
Quote ID: 7341
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 77
Section: 3A2A
The idea of witches having little or no weight had been suggested by some strixologists to explain how little broomsticks could carry them through the air. The town of Oudewater had a scale that was normally used to weigh sacks of grain or wheels of cheese. The town began to weigh people as a way to help protect them from witch accusations. Town officials used their scale to certify that most people weighed as much as they were expected to. For a fee, the weighed persons could then have documented proof that they were not a witch, and they could show this documentation as they traveled to more hostile territories.
Quote ID: 7342
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 81/82
Section: 3A2A
After this miserable case, the witch hunts were over within the territories of the Holy Roman Empire. Shortly afterwards, in 1806, the Empire itself collapsed. Between 1400 and 1806, tens of thousands of innocent persons had died for the supposed crime of witchcraft.
Quote ID: 7343
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 83
Section: 3A2A
While the hunts lasted, however, the kingdom of France experienced enough hunts to make its death toll second only to the Holy Roman Empire.
Quote ID: 7344
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 88
Section: 3A2A
Under torture, Robert implicated a local prostitute, Deniselle of Douai, and a poet, Jean la Vitte. Under torture, Deniselle also named Jean as a witch. The poet tried to resist confessing by cutting out his own tongue, but the authorities finally got him to name the first two, and others. He soon died in his cell.
Quote ID: 7345
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 89
Section: 3A2A
He asserted that as much as a third of the population of Christendom were witches. On May 9, 1460, the authorities burned five people, including Deniselle. Several individuals tried to retract their confessions before burning, proclaiming that they had been promised simple penance in return for their confessions.
Quote ID: 7346
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 92
Section: 3A2A
Remy’s judges often had the children of witches stripped naked and flogged while they watched their parents burned. But Remy worried that lenience would allow the children to carry on diabolic crime. He preferred to execute them, first applying red-hot tongs and then burning them alive or even crucifying them. Suicides of accused witches facing such punishments merely proved their guilt, allegedly being driven to such extremes by demons.
Quote ID: 7347
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 93
Section: 3A2A
Judge Boguet, although he noted the superficial appearance of innocence, found the woman to be a witch. Her rosary had a defective cross, and she never cried during confession.
Quote ID: 7348
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 101
Section: 3A2A
Scholars at the University of Paris, at least, sensibly declared in 1620 that testimony by demons, even under exorcism, should never be accepted, since the Devil was, of course, a liar.
Quote ID: 7352
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 102
Section: 3A2A
The death of Grandier did not end the possessions. Mother Superior Jeanne slowly recovered through several exorcisms over the next three years. During that time she set an example of holiness in resisting possession, going on tour to show her hand marked with the names of Jesus, the Blessed Virgin Mary, and Francis de Sales, who, she said, had defeated the demons. Many other nuns, however, continued in their possessed behaviors.Pastor John’s Note: Donna - Illustration 8, Illustration 12
Quote ID: 7354
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 110
Section: 3A2A
Some accused victims managed to hang themselves, although officials would sometimes blame the Devil or other witches for abetting such suicides. To add insult to injury, accused persons, found innocent or not, had to pay for the costs of their imprisonment, examinations, and even executions. In 1596 Janet Wishart and Isabel Crocker received bills for the peat, coal, tar, and barrels to burn them in, as well as the cost of the stake.
Quote ID: 7355
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 113
Section: 3A2A
In 1590, a local magistrate suspected Geillis (or Gilly) Duncan, who had earned a local reputation as a healer. He arrested her for witchcraft and tortured her with “pilliwinks” and the cords around her head that he rattled violently. Gilly eventually confessed and accused others, who were themselves then tortured.An old woman, Agnes Sampson (or Simpson), was implicated in the next wave of confessions. Her previously honored position as a cunning-woman had led people to call her Grace Wyff or the Wise Wife of [the district of] Keith. King James himself examined her in his palace of Holyrood, after officials had already found the Devil’s Mark on her nude, shaved body. They tortured Sampson with the witch’s bridle, a device that kept the mouth open with four prongs. They also used the cords, twisted tightly around her limbs. From pain, prodding, and sleeplessness, she finally confessed.
Quote ID: 7356
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 117/118
Section: 3A2A
Witches also were not normally burned to death in England, as on the Continent. The most common and usual method of execution was hanging. Hanging could be quite unpleasant, since before the nineteenth century it involved slow strangulation. The “drop” method of hanging, which killed with a sudden fall and breaking of the neck, was not invented until long after the witch hunts were over. The strangulation method could take several minutes of struggling by the victim, depending on how efficient the hangman was with knots. Such “dancing” amused the large crowds that attended public executions. The dying also usually groaned, urinated, and defecated before they ceased moving. After a hanging, the dead body frequently remained hanging on the gibbet as a display. Several executed corpses hanging in various states of decomposition decorated the gallows, as an object lesson in the power of the law.
Quote ID: 7357
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 118
Section: 3A2A
An accusation often followed from an act of unkindness or lack of charity.
Quote ID: 7358
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 119
Section: 3A2A
Just as with the Devil’s Mark, though, any odd blemish could serve as a Witch’s Mark, and many English examiners looked for them among women’s genitalia.. . . .
To expose the guilty, the witch would be placed under watch or kept isolated until a familiar showed up looking for nourishment. Of course, that meant any living creature appearing in a jail cell, from a rat to a moth, might be labeled as the evil spirit familiar.
Quote ID: 7359
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 122
Section: 3A2A
This hunt also used evidence from children to an unusual degree to gain convictions. A woman named Joan Cunny stood convicted on the evidence of her eleven-and nine-year-old illegitimate grandsons.
Quote ID: 7360
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 122/123
Section: 3A2A
Reginald Scot, an English gentlemen who believed in witches but saw the terrible affects of hunts, published The Discoverie of Witchcraft in 1584.. . . .
He asks, since such “mischeefes as are imputed to witches, happen where no witches are; yea and continue when witches are hanged and burnt; [why] then should we attribute such effects to that cause, which being taken awaie, happeneth neverthelesse?”{4}.
. . . .
He also imputes some of the excess fear of witches to the false magic tricks of papists, by which he meant rituals of Roman Catholicism.
. . . .
King James VI of Scotland and England classified Scot with the ancient Sadducees, ancient Jewish contemporaries of Jesus who denied both the afterlife and spiritual beings such as demons or angels. The king ordered all copies of Scot’s book burnt. He wrote his own book, Demonology (see page 113), partly as a response to Scot.
Pastor John’s note: King James
Quote ID: 7361
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 123/124
Section: 3A2A
The official clergy after the Reformation discouraged the idea of demonic possession. They considered exorcism either too Calvinist or too Roman Catholic or too magical, being thus both heretical and treasonous. The official exorcism ritual was a twisted version of the conjuration of demons (or vice versa). Some Protestants saw Satan luring good Anglicans back toward popery through such possession. Likewise, under Roman Catholic exorcism, the demons professed to be in league with the Protestants.
Quote ID: 7362
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 124
Section: 3A2A
When the “Boy of Burton” had been about to go to a prayer meeting one day, he felt himself struck down. As the boy’s symptoms of pain in the stomach and vomiting increased, together with unusually pious behavior, the physician, family, and friends blamed witchcraft.
Quote ID: 7363
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 127
Section: 3A2A
In the summer of 1616, a more cautious king overturned the conviction of witches based on evidence from children. The “Leicester Boy,” thirteen-year-old John Smith, had blamed his possession on several local women. Nine were hanged and one would die in prison before King James happened to pass through the area and stopped to investigate. As with Anne Gunther, his careful personal questioning led the boy to confess fraud. James had several other women released and he harshly rebuked Judges Winch and Crewe. The lessons of this fraud helped expose those of the “Bilson Boy,” William Perry, in 1620. A Roman Catholic priest had helped prep his faked possession, including the trick of passing blue urine with the aid of an ink bottle.
Quote ID: 7364
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 145
Section: 3A2A
The witch hunts eventually ended in Britain, once and for all. In 1682, England killed its last witch, Alice Molland of Exeter, convicted of murdering three people. In America, the last witches hanged were at Salem in 1692. Seven men and three women were hanged and burned at Paisley, Scotland, in 1697, for causing the possession of eleven-year-old Christine Shaw. One final Scottish execution was Janet Horne in 1727, who was convicted of using her daughter as a flying horse to travel. The Devil’s sloppy shodding of Janet’s daughter as a pony accidentally made the daughter lame, too. They burned the senile mother in a tar barrel. By that time, the total of British citizens executed as witches numbered at least fifteen hundred.
Quote ID: 7365
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 146
Section: 3A2A
From the end of the seventeenth and into even the nineteenth century, crowds periodically formed to accuse and test a witch, usually by swimming. In one notorious case from 1751, a mob in Long Marston attacked John and Ruth Osborne for allegedly making cows and people sick. The mob tracked down the couple from their sanctuary in a church, dragged them to a local pond, and threw them in. Ruth Osborne drowned, while members of the mob kicked and beat John Osborne to death. The government, by this time, feared the disorder of the mob more than the maleficia of witches. Authorities hanged the mob’s ringleader for the crime of murder. Bridget Cleary in Clonmel, Ireland, died from burns in 1894 after her family and friends tried to force a possessing fairy out of her by holding her over a turf fire. Authorities sentenced most of those involved to hard labor.
Quote ID: 7366
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 150
Section: 3A2A
The Spanish Inquisition is notorious as one of the most cruel efforts ever carried out by Christians. It is also often misunderstood. The Spanish Inquisition was unique to Spain. It was not medieval; indeed, it had nothing to do with the Middle Ages but rather lasted through much of the early modern period. Although it did carry out much of the witch-hunting, its main effort was to guarantee that every subject in the kingdom was a faithful Roman Catholic. The Spanish Inquisition acted on behalf of the rulers in Spain, not the pope in Rome.
Quote ID: 7367
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 151
Section: 3A2A
Its first leader, Tomas de Torquemada (b.ca.1420-d. 1498), had risen to be confessor to Queen Isabella. Appointed by the king as Inquisitor-General, Torquemada could boast of thousands of burnt heretics.
Quote ID: 7368
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 151
Section: 3A2A
They relied on neighbors to inform on each other. Because slaves of convicted heretics won freedom, they had great incentive to testify against their masters. Children of heretics could win mercy for their own crimes by turning in their parents.
Quote ID: 7369
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 152
Section: 3A2A
For physical punishments, the convicted were “abandoned” to the royal government. Punishments ranged from fines, slavery in the galleys, and banishment, to burning, known in Latin as the infamous actus fidei or auto-de-fe in Spanish (auto-da-fe in Portuguese and the preferred English spelling), or “act of faith.” The auto-da-fe was the most elaborate and ritualized way of burning heretics. The pomp and ceremony included chanting, singing hymns, processions, and public recitation of the crimes in the vernacular language so that the audience clearly understood the horrible acts.
Quote ID: 7370
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 156
Section: 3A2A
In Catalonia from 1618 to 1620 about a hundred people were executed, until the authorities grew tired of the hunt and sentenced the responsible witch-finder himself to the galleys.
Quote ID: 7371
Time Periods: ?
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 157/158
Section: 3A2A
Perhaps the greatest strixologist to come out of these hunts was Martin Del Rio (or Delrio; b. 1558-d. 1608).. . . .
Del Rio became convinced of the reality of witches, an opinion he expounded upon in his book Disquisitiones magicarum libri sex (“Six Books of Magical Discourses”) first published in 1599 and 1600.
. . . .
The fifth book gives advice for judges, recommending that torture be limited to only three sessions and requiring a free confession to be obtained within a day. Any judge who did not condemn witches to death, Del Rio maintained, would himself commit a deadly sin.
Quote ID: 7372
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 165
Section: 3A2A
Pope Leo X d’Medici in his bull Honestis (“Of Honesty”) in 1521 ordered inquisitors to use excommunication and interdict against those who hindered the hunts for witches.
Quote ID: 7373
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 165
Section: 3A2A
One of the great promoters of early hunts was the famous preacher Bernardino of Siena (b.1380-d.1444), who was made a saint only six years after his death. During the 1420s, though the Roman Curia suspected him of heresy because of his fanatical encouragement of venerating the Eucharist and crucifixes. Perhaps to distract from his own suspicious practices, Bernadino started to preach against witches. He convinced his listeners to accuse, investigate, and burn witches at the stake. Called to account in Rome in 1427, Bernadino managed to avoid being punished and turned the situation to his advantage by sparking a witch hunt there.
Quote ID: 7374
Time Periods: 7
Witch Hunts in the Western World
Brian A. Pavlac
Book ID: 287 Page: 175
Section: 3A2A
Norway’s most famous witch, Anne Pedersdotter, burned in 1590. Her husband, Absalon Pederson Beyer, a learned Lutheran minister in Bergen, may have pushed reforms too far for the liking of his parishioners, who went after him through his wife.. . . .
In 1670, the quarrels of wife Lisbet and her husband Ole Nypen with their neighbors in Trondheim culminated in a trial for witchcraft. The charges against each other were ludicrous, including that Lisbet had cursed one woman’s eyebrows to grow so long that she could not see and had caused another woman’s husband to have female breasts.
Quote ID: 7375
Time Periods: 7
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