Section: 3A4C - Military
Number of quotes: 189
1453: The Holy War for Constantinople and the Clash of Islam and the West
Roger Crowley
Book ID: 2 Page: 19
Section: 3A4C,3H
The Byzantines lived their spiritual life with an intensity hardly matched in the history of Christendom. The stability of the empire was at times threatened by the number of army officers who retired to monasteries, and theological issues were debated on the streets with a passion that led to riots.
Quote ID: 6
Time Periods: 7
1453: The Holy War for Constantinople and the Clash of Islam and the West
Roger Crowley
Book ID: 2 Page: 27/28
Section: 3A2,3A4C
In 1204 this history of mutual suspicion and violence returned to haunt Constantinople in a catastrophe for which the Greeks have never fully forgiven the Catholic West. In one of the most bizarre events in the history of Christendom, the Fourth Crusade, embarked on Venetian ships and nominally bound for Egypt, was diverted to attack the city. An appalling massacre ensued and huge portions of the city were destroyed by fire: “more houses were burned than there are to be found in the three greatest cities of the Kingdom of France,” declared the French knight Geoffry de Villehardouin.
Quote ID: 7
Time Periods: 7
A Public Faith: From Constantine To The Medieval World AD 312-600 Vol. 2
Ivor J. Davidson
Book ID: 10 Page: 20
Section: 3A4,3A4C,3C
The clergy were exempted from civic duties and from taxation. Bishops were allowed to adjudicate in various civil cases, and it became possible legally to free slaves before the church in the presence of a bishop. For the first time, Christian pastors were appointed as military chaplains. The church was allowed to receive legacies from rich individuals.
Quote ID: 129
Time Periods: 4
A.D. 381 Heretics, Pagans, and the Dawn of the Monotheistic State
Charles Freeman
Book ID: 11 Page: 49
Section: 3A4C,3C
When Christianity became Constantine’s religion as the result of the apparent support shown for him by the Christian God at the Milvian Bridge, it meant accepting that God willed the rise to power of the emperor by means of bloody warfare.
Quote ID: 183
Time Periods: 4
A.D. 381 Heretics, Pagans, and the Dawn of the Monotheistic State
Charles Freeman
Book ID: 11 Page: 49
Section: 3A4C
On the other hand, as we will see, bishops such as the formidable Ambrose of Milan followed Constantine’s precedent by equating God’s support with the coming of imperial victory. The consequences of this relationship between Christianity, war and imperial conquest still resonate today.
Quote ID: 184
Time Periods: 47
Aneirin: Y Gododdin
A. O. H. Jarman
Book ID: 288 Page: 16
Section: 3A4C
Mayest thou attain the abode of heaven because thou didst not flee:
Quote ID: 7384
Time Periods: 7
Aneirin: Y Gododdin
A. O. H. Jarman
Book ID: 288 Page: 22
Section: 3A4C
Ceredig, lovable chieftain,A ferocious fighter in battle,
….
May he be welcomed among the host
With the Trinity in full unity.
Quote ID: 7385
Time Periods: 7
Apostolic Tradition of Hippolytus, The
Hippolytus, translated by Burton Scott Easton
Book ID: 437 Page: 42
Section: 3A4C
A soldier of the civil authority{3} must be taught not to kill men and to refuse to do so if he is commanded, and to refuse to take an oath;{4} if he is unwilling to comply, he must be rejected. A military commander or civic magistrate that wears the purple must resign or be rejected. If a catechumen or a believer seeks to become a soldier, they must be rejected, for they have despised God.
Quote ID: 8789
Time Periods: 234
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 26
Section: 2D3B,3A1,3A4C
Servants of the Pagan StateII.xvi.17. A soldier who is in authority must be told not to execute men; if he should be ordered to do it, he shall not do it. He must be told not to take the military oath. If he will not agree, let him be rejected.
xvi.18. A military governor or a magistrate of a city who wears the purple, let him be cast out. He has despised God.
xv1.19. If a catechumen or a baptized Christian wants to become a soldier, let him be cast out. For he has despised God.
Quote ID: 6924
Time Periods: 2
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 90
Section: 3A4C
(#1) In 176, . . . from this time we possess the remains of three apologetic treatises composed by Christian leaders. The first of them was addressed “to Antoninus” by the loyalist bishop Apollinaris of Hierapolis in Phrygia. In this work he told the story of the “thundering legion” which defeated Germans and Sarmatians on the Danube because of the prayers of Christian soldiers. Lightning drove the enemy back, while rain supplied water for the Roman troops.{8} This miracle, depicted on the column of Marcus Aurelius at Rome, took place in either 172 or 174.[Footnote 8] Eusebius, H. E. 5, 5, I-4.
Quote ID: 603
Time Periods: 2
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 91
Section: 3A4C
Another libellus was by Apollinaris of Hierapolis in Phrygia. He tells of a legion’s miraculous victory in 172 or 174 because of the prayers of Christian soldiers. This miracle is attested to on the column of Marcus Aurelius at Rome! The Historia Augusta gives credit to the prayers of the emperor, while Dio Cassius give credit to an Egyptian magician. The legion itself was XII Fulminata. By claiming this legion for Christianity, Apollinaris was showing how loyal the Christians were. Sardis, in 175 or 176.
Quote ID: 604
Time Periods: 2
Augustus to Constantine
Robert M. Grant
Book ID: 34 Page: 227
Section: 3A4C
Though the proconsul of Africa reminded him that other Christians were soldiers, he remained obdurate and was executed.{33}[Footnote 33] Acta Maximiliani (pp. 86-87 Knopf-Kruger).
Quote ID: 652
Time Periods: 34
Basilica
R.A. Scotti
Book ID: 39 Page: 67
Section: 3A4C
In August 1507, il pontefice terrible strapped on his armor and led an army north into Papal States of Umbria and Romagna, lost when the popes were in Avignon. Local princes and condottieri had taken advantage of the power vacuum to usurp control, and Julius was determined to retake the pivotal territory.
Quote ID: 833
Time Periods: 7
Basilica
R.A. Scotti
Book ID: 39 Page: 162/163
Section: 3A4C
Under the imperial banner of Charles V, German and Austrian troops marched south and joined the Colonna forces. Wiping out the papal army, they ravaged the city.….
Rome may hold the record for the “most sacked city in history.”
….
All things being relative, though, the barbarian hordes were compassionate invaders compared with the troops of the Roman Catholic emperor Charles V, a pious Christian, champion of the faith, and an avowed foe of Luther.
When his imperial army swarmed over Rome in 1527, everything sacred was profaned.
….
Soldiers broke into the reliquaries in the Basilica of St. John Lateran and played ball with the heads of Peter and Paul. A priest who refused orders to give Communion to a donkey was butchered. Roman countesses and baronesses were raped, forced into brothels, and labeled “the relics of the Sack of Rome.” Men were tortured for money and ransom. Guicciardini’s brother Luigi described the brutality:
Many were suspended for hours by the arms; many were cruelly bound by the genitals.
….
Others again were forced to eat their own ears, or nose, or their roasted testicles, and yet more were subjected to strange, unheard of martyrdoms that move me too much even to think of, much less describe.
Quote ID: 846
Time Periods: 7
Basilica
R.A. Scotti
Book ID: 39 Page: 167
Section: 3A4C
But Renaissance politics were so volatile that three years after the Sack, Pope Clement not only bestowed public absolution on the invader, he rode to Bologna and crowned Charles V Holy Roman Emperor. It was the last imperial consecration performed by a pope.
Quote ID: 847
Time Periods: 7
Birth of Europe, The
Jacques Le Goff
Book ID: 199 Page: 31
Section: 3A4C,4B
Charlemagne’s most significant victory was won in the southeast. He was fighting against the king of the Lombards, who was a convert to Christianity. But as the latter persisted in harassing the pope’s possessions in Italy, including those in Rome, the pope himself had invited Charlemagne to take action against the Lombards.
Quote ID: 4505
Time Periods: 7
Birth of Europe, The
Jacques Le Goff
Book ID: 199 Page: 34
Section: 3A4C
Under the government of bishops and the secular clergy, and as the monks pursued their activities, the ninth century witnessed the unification of a Europe of warriors and a Europe of peasants. In accordance with the Frankish model, all the subjects of Charlemagne’s empire depended directly upon the sovereign and were warriors. They were all in duty bound to do military service. Every free man was a potential warrior who, either directly or serving in a contingent of men provided by his overlord, had to take part annually in the sovereign’s military campaigns from the spring to the autumn, the period when the horses could be sure of finding pasture.Out of the 46 years of Charlemagne’s reign, only two, 790 and 807, were free of military campaigns.
Quote ID: 4508
Time Periods: 7
Birth of Europe, The
Jacques Le Goff
Book ID: 199 Page: 35
Section: 3A4C,4B
The domination of a minority of militaristic landlords made Europe a world of warriors. But it was also a world in which the majority of inhabitants were peasants. The social statuses of these peasants varied. There were still slaves, for Christianity had done nothing to improve their lot.
Quote ID: 4509
Time Periods: 7
Caesar and Christ: The Story of Civilization
Will Durant
Book ID: 43 Page: 650
Section: 3A4C,3B
The renewal of the barbarian attacks ended this truce. To understand the persecution under Decius (or Aurelius) we must imagine a nation in the full excitement of war, frightened by serious defeats, and expecting hostile invasion. In 249 a wave of religious emotion swept the Empire; men and women flocked to the temples and besieged the gods with prayers. Amid this fever of patriotism and fear, the Christians stood apart, still resenting and discouraging military service, {20} …….
Quote ID: 931
Time Periods: 3
Caesars & Saints: The Rise of the Christian State, A.D. 180-313
Stewart Perowne
Book ID: 44 Page: 40
Section: 3A4C
Christians from Cappadocia in the Roman army are credited with a miracle which saves the day (during Marcus Aurelius’s reign).
Quote ID: 969
Time Periods: 2
Cathars: Perfect Heresy, The
Stephen O’Shea
Book ID: 261 Page: 183
Section: 3A1,3A4C
...now he was the person of the king, the repository of almost sacramental power. To defy him and his powerful army was to be both doomed and damned.
Quote ID: 6597
Time Periods: 7
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 175/176
Section: 3A4C,3G
The prospects of political and ecclesiastical stability under this dynasty were blessed by the church in the anointing of Pippin as king of Boniface and the crowning of Charlemagne as emperor at Saint Peter’s Basilica on Christmas Day, 800, by Pope Leo III. In the interests of shoring up law and order in their unruly realm, the Carolingians imported Roman books and practices into their court and churches, but inevitably they put their own stamp on them in the transmission of texts and the development of praxis.
Quote ID: 1219
Time Periods: 7
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
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 19
Section: 3A4C
Christendom enveloped the entire European world (or civilized world, as it was called) and was subject to the “universal monarchy” of the papacy. Although history rarely achieved this serene ideal, it did record actions at least partially intended to be a reflection of it, such as Concordat of Worms.The unity of Christendom was undergirded by the assertion of absolute sovereignty of the church in both temporal and spiritual matters. There was one church and one emperor subject to the spiritual authority of the church. Popes raised and led armies in defense of papal territory and had all the attendant problems of contemporary temporal rulers. Papal statecraft even provided certain examples for Machiavelli’s The Prince.
Quote ID: 1515
Time Periods: 7
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 41
Section: 3A4C,4B
For wars among equals, Luther insisted on very severe standards. Even if a contemplated war met just the war criteria, Christians still cannot fight with pride or arrogance. Christians, further, can have no part of wars fought for honor, which, to Luther, was nothing but a mask for greed.
Quote ID: 1519
Time Periods: 7
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 42
Section: 3A4C
On the matter of individual conscience, Luther displayed a modern sensitivity. He posed two situations regarding an individual Christian’s response to a ruler’s call for war. If the Christian knows for sure that this call is wrong, then he should “fear god rather than men” and refuse the call. If, however, “you do not know, or cannot find out, whether your lord is wrong,” then the Christian should heed the call and serve because God will judge the ruler, not the Christian serving in ignorance.{31}
Quote ID: 1520
Time Periods: 7
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 43
Section: 3A4C
Only Christians can fight the devil, but the devil must be fought with “repentance, tears, and prayer,” not with arms. The Turk, on the other hand, can be fought with arms, but only by the emperor and his soldiers. Thus, even wars against infidels like the Turks must be fought for justice at the emperor’s command and authority, not at the call of the church or the pope. Because political authority is divinely ordained, soldiering is a legitimate occupation, even for Christians. But when Christians take up arms, they fight under political authority, not religious authority.{33}
Quote ID: 1521
Time Periods: 7
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 75
Section: 3A1,3A4C
One “Anabaptist Church” never formed and that Anabaptist remained a movement, splitting into different sects based on locality of origin and beliefs, rather than a theologically unified group.….
One of the first lasting articulations of Swiss Brethren theology was the Schleitheim Confession of 1527, which marked the beginning of the free church, meaning that its membership was not defined by political authorities.{4} The Schleitheim Confession expressed the Swiss Anabaptist positions of adult baptism based on professed belief, refusal to take oaths, the free election of church leaders, and Communion not as a sacrament or transubstantiation, but as an expression of Christian community. The rejection of violence or the “devilish weapons of force - such as sword, armor and the like, and all their use [either] for friends or against one’s enemies - by virtue of the Word of Christ” (Swiss Brethren Conference 1527) was also present. Beliefs regarding the state were taken a step further than previously articulated, and the members of the Brethren were encouraged to reject any service to the state, be it military or otherwise.
….
“Finally it will be observed that it is not appropriate for a Christian to serve as a magistrate because of these points: The government magistracy is according to the flesh, but the Christian’s is according to the Spirit; their houses and dwelling remain in this world, but the Christian’s are in heaven; their citizenship is in this world, but the Christian’s citizenship is in heaven; the weapons of their conflict and war are carnal and against the flesh only, but the Christian’s weapons are spiritual, against the fortification of the devil. The worldlings are armed with steel and iron, but the Christians are armed with the armor of God, with truth, righteousness, peace, faith, salvation and the Word of God. In brief, as in the mind of God toward us, so shall the mind of the members of the body of Christ be through Him in all things, that there may be no schism in the body through which it would be destroyed. For every kingdom divided against itself will be destroyed.” (Swiss Brethren Conference 1527)
Quote ID: 1526
Time Periods: 7
Church, State, and Citizen: Christian Approaches to Political Engagement
Edited by Sandra F. Joireman
Book ID: 60 Page: 155
Section: 3A4C
Finally, as an offshoot of this antistate perspective, early Pentecostal roots were pacifistic - once again linking it closely to the Anabaptist tradition. Though early leaders allowed individual members to pursue their own consciences, they also believed that scripture taught conscientious objection. Early Pentecostal leaders such as Charles Fox Parham and Frank Bartleman preached forcefully against Christian participation in war. In fact, in 1917, the Assemblies of God USA sent a statement officially declaring itself a pacifist church to President Woodrow Wilson. The basic argument was that if an intercultural, interracial, and gender-inclusive unity in Christ was experienced, a Pentecostal could not go to war against a Christian brother or sister.{16}
Quote ID: 1540
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
Clement of Alexandria, LCL 092
Loeb Classical Library
Book ID: 140 Page: 219
Section: 3A4C
Till the ground, we say, if you are a husbandman; but recognize God in your husbandry. Sail the sea, you who love sea-faring; but ever call on the heavenly pilot. Were you a soldier on campaign when the knowledge of God laid hold of you? Then listen to the commander who signals righteousness.Original source:
Clement of Alexandria, “The Rich Man’s Salvation”, 18.
Quote ID: 8767
Time Periods: 2
Clement of Alexandria, LCL 092
Loeb Classical Library
Book ID: 140 Page: 229
Section: 3A2,3A4C
Become wise and yet harmless….
Quote ID: 8768
Time Periods: 2
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
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 158
Section: 3A4C,3C
The adoption of Christianity was not, however, to prove entirely straightforward. Constantine knew so little about Christianity that he immediately ran into difficulties. First, Christ was not a god of war. The Old Testament frequently involved God in the slaughter of his enemies, but the New Testament did not. Constantine would have to create a totally new conception of Christianity if he was to sustain the link between the Christian God and victory in war.
Quote ID: 4822
Time Periods: 4
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 175/176
Section: 3A4C
However, the problem of how to present Jesus, the man of peace, in this new Christian world, persisted. The ultimate response was to transform him, quite explicitly, into a man of war. By the 370s Ambrose, bishop of Milan, is able to state in his De Fide that “the army is led not by military eagles or the flight of birds buy by your name, Lord Jesus, and Your Worship.”
Quote ID: 4849
Time Periods: 4
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 176
Section: 3A4C
In his Ecclesiastical History, Eusebius refers to Constantine as “God’s Commander-in Chief.” So a new element enters the Christian tradition.
Quote ID: 4847
Time Periods: 4
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 176
Section: 3A4C
As late as 1956, Pope Pius XII refused the right to conscientious objection, acknowledging in effect the overriding power of the state. “A Catholic may not appeal to his conscience as grounds for refusing to serve and fulfill duties fixed by law.” Constantine would have approved.
Quote ID: 4848
Time Periods: 4
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 177
Section: 3A4C
This extraordinary transformation of Jesus’ role is a mark of the extent to which Constantine forced Christianity into new channels. (A step further is taken when, on the eleventh-century bronze doors of San Zeno Maggiore in Verona, Christ is shown being nailed to the cross by Jews rather than by soldiers.)
Quote ID: 4850
Time Periods: 4
Constantine and Eusebius
Timothy D. Barnes
Book ID: 64 Page: 259
Section: 3A4C,3C
Constantine resolved to campaign against the Persians himself, and he proposed to wage the war as a Christian crusade. He solicited bishops (who agreed with alacrity) to accompany the army, he prepared a tent in the shape of a church to accompany him everywhere, and he intended, before invading Persia, to be baptized in the waters of the River Jordan. {147} Persian ambassadors arrived at Constantinople during the winter of 336/7, seeking to avoid war. The emperor repulsed their overtures. {148}
Quote ID: 8161
Time Periods: 4
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 239/240
Section: 3A4C
Urban II’s Clermont summons promised rewards in the afterlife, including a guarantee of eternal salvation to those who died in the struggle against the infidel. For the first time in Christian history, violence was defined as a religious act, a source of grace. And, as it had been before, so was suffering.
Quote ID: 1856
Time Periods: 7
Constantine’s Sword: The Church and the Jews
James Carroll
Book ID: 68 Page: 244
Section: 3A4C
Because it was war undertaken in the name of Christ, an effect of this “peacemaking” was a heretofore unthinkable militarization of Christian religion. Knights formerly dubbed in the halls of castles were now dubbed at the altar. Soon enough, knights would be wearing tonsure, would be bound by the three vows, would be living as monks when not in combat. Bishops would be warriors at the heads of armies. In the Holy Land itself, one French bishop, side by side with the king, would lead an army into battle carrying what he and his followers believed to be Saint Helena’s True Cross. {18}
Quote ID: 1857
Time Periods: 7
Councils: Seven Ecumenical Councils, NPNF2 Vol. 14, The Seven Ecumenical Councils
Philip Schaff, Editor.
Book ID: 677 Page: 27
Section: 3A4C
“As for those who were called by grace and at first zealously threw away their military uniforms, but then later returned like dogs to their own vomit (so that some regained their military positions through bribes and gifts), let these spend three years as hearers and ten years as prostrators.”PJ footnote reference: The Canons of the 318 Holy Fathers Assembled in the City of Nice, in Bithynia, Canon XI note, NPNF2 Vol. 14, 27.
Quote ID: 9712
Time Periods: 23
Councils: Seven Ecumenical Councils, NPNF2 Vol. 14, The Seven Ecumenical Councils
Philip Schaff, Editor.
Book ID: 677 Page: 28
Section: 3A4C
“Beyond that, the bishop may make an even more lenient (philanthropion) decision concerning them. But those who take the matter with indifference, and who think the prescribed form of entering the church is sufficient for their readmission, must fulfill the whole time.”PJ footnote reference: The Canons of the 318 Holy Fathers Assembled in the City of Nice, in Bithynia, Canon XII note, NPNF2 Vol. 14, 28.
Quote ID: 9713
Time Periods: 23
Decline and Fall of the Roman Empire - Vol. 2, The
Edward Gibbon
Book ID: 210 Page: 58/59
Section: 3A4C
It could scarcely be expected that any government should suffer the action of Marcellus the centurion [PJ: c.mid-3rd century – 298] to pass with impunity. On the day of a public festival, that officer threw away his belt, his arms, and the ensigns of his office, and exclaimed with a loud voice that he would obey none but Jesus Christ the eternal King, and that he renounced for ever the use of carnal weapons, and the service of an idolatrous master. The soldiers, as soon as they recovered from their astonishment, secured the person of Marcellus. He was examined in the city of Tingi by the president of that part of Mauritania; and as he was convicted by his own confession, he was condemned and beheaded for the crime of desertion.{1}
Quote ID: 5198
Time Periods: 3
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
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 43
Section: 3A4C
[Tertullian] Chapter 11 of The Crown is especially relevant to this debate and shows that Tertullian’s opposition to Christians in the military went well beyond the issue of idolatry.
Quote ID: 8001
Time Periods: 2
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 51
Section: 3A4C
Tertullian, On Idolatry. 19.But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbelted every soldier.
Quote ID: 8007
Time Periods: 2
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 68
Section: 2D3B,3A4C
Origen:[PJ: He does speak of the necessity of war in this world, but never explicitly says that believers should engage in it.]
But several circumstances make it highly doubtful that Origen thought Christians should ever fight wars. In almost every instance where he speaks positively about wars, he explicitly refers to non-Christians (2.30; 4.9; 7.26). In no place does he say Christians should fight wars. Origen frequently refers to an earlier time (“economy” or “constitution”) when wars were fought and contrasts that to the present time when Jesus’s followers are peaceful and love their enemies (2.30; 4.9; 5.33; 7.26). Finally, he frequently says Christians love their enemies, do not take vengeance, and do not go to war (2.30; 3.8; 5.33; 7.26; 8.35; 8.73). He even declares that if all the Romans become Christians, they “will not war at all” (8.70)[PJ: and "we do not fight under [the emperor]" (8.73)]. Christ forbade the killing of anyone (3.7).
Quote ID: 8008
Time Periods: 3
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 101/102
Section: 3A4C
Arnobius of Sicca Against the Pagans. 2.1.Did He ever, in claiming for Himself power as king, fill the whole world with bands of the fiercest soldiers; and of nations at peace from the beginning, did He destroy and put an end to some, and compel others to submit to His yoke and serve Him?
Quote ID: 8010
Time Periods: 34
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: 108
Section: 3A2,3A4C
Lactantius, Divine Institutes. 5.18.A person who has the knowledge of good and evil abstains from committing an injury, even to his own damage, which an animal without reason is unable to do.... Now by these things it appears that he is the wisest person who prefers to perish rather than to commit an injury, that he may preserve that sense of duty by which he is distinguished from the dumb creation….
Quote ID: 8012
Time Periods: 34
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 109
Section: 3A2,3A4C
Lactantius, Divine Institutes. 6.6.For how can a person be just who injures, who hates, who despoils, who puts to death? And they who strive to be serviceable to their country do all these things: for they are ignorant of what this being serviceable is, who think nothing useful, nothing advantageous, but that which can be held by the hand….
Whoever, then, has gained for his country these goods—as they themselves call them—that is, who by the overthrow of cities and the destruction of nations has filled the treasury with money, has taken lands and enriched his countrymen—he is extolled with praises to heaven: in him there is said to be the greatest and perfect virtue. And this is the error not only of the people who are ignorant, but also of philosophers.{167}
Quote ID: 8013
Time Periods: 34
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 110
Section: 3A2,3A4C
Lactantius, Divine Institutes. 6.20.For when God forbids us to kill, He not only prohibits us from open violence, which is not even allowed by the public laws, but He warns us against the commission of those things which are esteemed lawful among people. Thus it will be neither lawful for a just man to engage in military service, since his military service is justice itself, nor to accuse anyone of a capital charge, because it makes no difference whether you put a person to death by word, or rather by the sword, since it is the act of putting to death itself which is prohibited.
Quote ID: 8014
Time Periods: 34
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 115
Section: 3A2,3A4C
Lactantius, Epitome of the Divine Institutes. 64.It is an old precept not to kill, which ought not to be taken ... as though we are commanded to abstain only from homicide, which is punished even by public laws. But by the intervention of this command, it will not be permitted us to apply peril of death by word, nor to put to death or expose an infant, nor to condemn one’s self by a voluntary death.
Quote ID: 8017
Time Periods: 34
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 137
Section: 3A4C
In approximately AD 173, Marcus Aurelius Antoninus, Roman emperor from 161-80, and his troops experienced a “miraculous” victory over a vastly larger army of German invaders near the Danube River. {1} Much about the incident is uncertain. But credible Christian and Roman sources tell of an unexpected rainstorm and thunderstorm that saved the exhausted, thirst-stricken, vastly outnumbered Roman army. We have even discovered a column erected in Rome sometime after AD 176 that depicts the miraculous weather. An unexpected victory, aided by astonishing weather, must have occurred.Whereas the Roman sources attribute the miracle to pagan gods, almost all Christian writers say the miracle was the result of the prayers of Christian soldiers in the emperor’s army. Two of these Christian sources (Tertullian and Apollinarius) are dated within twenty-five years of the event.
Quote ID: 8025
Time Periods: 2
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 142
Section: 3A4C
Dio’s Roman HistoryCassius Dio Cocceianus was born about AD 160 into a prominent family in Bithynia (part of present-day Turkey). He came to Rome about 180, occupied several important positions, and became a friend of the emperor. From approximately 200-222, he worked on his most famous publication, Roman History. Since he was in Rome for some years less than a decade after the famous rainstorm, his report merits careful attention.
Interestingly, Dio attributes the “miraculous” rain to an Egyptian magician and the god Mercury and says nothing about Christian prayers or Christian soldiers.
Quote ID: 8026
Time Periods: 2
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 143/144
Section: 3A4C
Historia AugustaThis set of biographies of the emperors comes from the hands of six different authors. Some may have been written as early as 293 and others as late as 324. The biography of Marcus Antoninus has only one sentence on the famous rain, which this author attributes to the prayers of Marcus (Magie, Historiae Augustae, 1:xi).
24. By his prayers he summoned a thunderbolt from heaven against a war-engine of the enemy, and successfully besought rain for his men when they were suffering from thirst. {9}= (Magie, Historiae Augustae, 1:193).
Quote ID: 8027
Time Periods: 2
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 144
Section: 3A4C
Emperor Marcus Aurelius’s ColumnThe final evidence about this rainstorm is a column of the emperor erected soon after AD 176.{10} One scene depicts rain flowing from the hands of the god Jupiter Pluvius. Two scenes before this, there is a depiction of a lightning bolt destroying an enemy siege tower. The emperor is shown on bended knee praying and the column credits the lightning bolt to his prayer (Helgeland, “Roman Army,” 769).
Quote ID: 8028
Time Periods: 2
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 149/150
Section: 2D3B,3A4C
Epitaphs of Christian soldiersInscriptions on the tombstones of Christian soldiers provide solid evidence of Christians in the Roman army. But the number of such epitaphs that are clearly pre-Constantinian and clearly indicate that the soldier was a Christian is very small.
Epitaph of Marcus Julius Eugenius [PJ: dictated before his death]
"...when a command had meanwhile gone forth in the time of Maximinus [PJ: Maxaminus Daia - 313] that Christians should offer sacrifice and not quit the service, having endured very many tortures under Diogenes governor (of Pisidia) and having contrived to quit the service, maintaining the faith of the Christians; and having spent a short time in the city of the Laodiceans; and having been made bishop by the will of Almighty God; and having administered the episcopate for 25 full years with great distinction; and having rebuilt from its foundations the entire church and all the adornment around it, consisting of stoai and tetrastoa and paintings and mosaics and fountain and outer gateway; and having furnished it with all construction in masonry and, in a word, with everything; and being about to leave the life of this world; I made for myself a plinth and sarcophagus on which I caused the above to be engraved, for the distinction of the church and of my family."
Quote ID: 8029
Time Periods: 4
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 151
Section: 3A4C
Military MartyrsFrom a number of different sources, it is clear that the number of Christians in the Roman army increased significantly in the latter half of the third century. Since pagan worship, especially sacrifice to the emperor, was an important part of army life, it is not entirely clear how these Christian soldiers managed their dual loyalties. Perhaps Tertullian’s comment (On Idolatry 19) that the rank and file soldier did not need to sacrifice helps to explain the situation.
Quote ID: 8030
Time Periods: 3
Early Church on Killing: A Comprehensive Sourcebook on War, Abortion, and Capital Punishment, The
Ronald J. Sider
Book ID: 347 Page: 163
Section: 3A4C
Bainton says; “The age of persecution down to the time of Constantine was the age of pacifism to the degree that during this period, no Christian author to our knowledge approved of Christian participation in battle.”{2} Bainton and Cadoux clearly acknowledge that beginning in the later second century, there were at least a few Christians who served in the Roman army and that their numbers increased in the third century. Although sources do not allow an accurate assessment of the number of Christian soldiers, they probably represented a reasonably small number.
Quote ID: 8031
Time Periods: 23
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: 185
Section: 3A4C
Alongside the teachings of the pre-Constantinian Christian authors, we must place the evidence of Christians in the army. Here our evidence is very spotty; we cannot arrive at anything like a precise number. But from at least AD 173, we have clear evidence that at least a few Christians served in the Roman army.
Quote ID: 8037
Time Periods: 23
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: 193
Section: 3A4C
There is an obvious disconnect between the unanimous teaching of all extant Christian writers who state that killing is wrong, and the clear evidence that more and more Christians were in the army. Lactantius pens one of the most explicit, sweeping rejections of any type of killing by Christians, and he writes it in the first decade of the fourth century when the evidence is quite clear that substantial numbers of Christians are fighting in military battles. How to understand this disconnect is unclear.
Quote ID: 8039
Time Periods: 34
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: ?
Europe after Rome: A New Cultural History 500-1000
Julia M. H. Smith
Book ID: 83 Page: 235
Section: 4B,3A4C
Thus, however stark the triumphalist antithesis of Christian truth and pagan error became, this conceptual dichotomy did not generally inform everyday religious experience, except for Christian armies urged into battle specifically to defeat pagans.
Quote ID: 2191
Time Periods: 7
Europe after Rome: A New Cultural History 500-1000
Julia M. H. Smith
Book ID: 83 Page: 239
Section: 3A1,3A4C
In 1155, in the changed climate of the twelfth century—changed by the emergence of claims to universal papal monarchy and fusion of the many local Christian communities of earlier centuries into a single, much more homogeneous Christendom—Pope Adrian IV authorized the invasion of Ireland by the English king Henry II (1154-89) on the grounds that it would be to Henry’s eternal credit ‘to enlarge the boundaries of the church, to reveal the truth of the Christian faith to peoples still untaught and barbarous, and to root out the weeds of vice from the Lord’s field’.{25} The Irish, then, were all but outright pagans, outside the church: their lack of correct Christianity justified invasion and conquest.
Quote ID: 2193
Time Periods: 7
Europe and the Faith
Hilaire Belloc
Book ID: 84 Page: 132
Section: 3A4C
In the first place, the Dark Ages were a period of intense military action. Christendom was besieged from all around. It was held like a stronghold, and in those centuries of struggle its institutions were molded by military necessities: so that Christendom has ever since had about it the quality of a soldier. There was one unending series of attacks. Pagan and Mohammedan, from the North, from the East and from the South; attacks not comparable to the older raids of external hordes, eager only to enjoy civilization within the Empire, small in number and yet ready to accept the faith and customs of Europe. The barbarian incursions of the fifth and sixth centuries—at the end of the United Roman Empire—had been of this lesser kind. The mighty struggles of the eighth, ninth and especially the tenth centuries—of the Dark Ages—were a very different matter.
Quote ID: 2268
Time Periods: 567
First Crusade: A New History, The
Thomas Asbridge
Book ID: 340 Page: 23
Section: 3A2,3A4C
…with the conversion of the Roman Empire, it became virtually impossible to sustain the absolute rejection of violence. From the fourth century onwards, Christianity underwent a gradual but deep-seated transformation as it fused with a Roman ‘state’ for which warfare was an essential feature of existence.
Quote ID: 7868
Time Periods: 4567
First Crusade: A New History, The
Thomas Asbridge
Book ID: 340 Page: 24
Section: 3A2,3A4C
St. Augustine broke Latin Christian theology from the shackles of pacifism, and his ideas gradually filtered down into European society, helping to salve general anxieties about the relationship between faith and military service.
Quote ID: 7869
Time Periods: 5
First Crusade: A New History, The
Thomas Asbridge
Book ID: 340 Page: 25
Section: 3A2,3A4C
Between the age of St. Augustine and the council of Clermont, western Christendom gradually became acculturated to the concept of sanctified violence. This was an incremental, organic process….
Quote ID: 7870
Time Periods: 1567
First Crusade: A New History, The
Thomas Asbridge
Book ID: 340 Page: 39
Section: 3A2,3A4C
The expedition preached at Clermont represented a new form of ‘super’ penance: a venture so arduous, so utterly terrifying, as to be capable of cancelling out any sin. Participants would still have to confess their transgressions to a member of the clergy, but the crusade would replace any necessary penance.….
For the first time, fighting in the name of God and the pope brought with it a spiritual reward that was at once readily conceivable and deeply compelling: a real chance to walk through the fires of battle and emerge unsullied by sin.{36}
Quote ID: 7871
Time Periods: 7
Formation of Christendom, The
Judith Herrin
Book ID: 225 Page: 72/73
Section: 3A3,3A4C
“As provincial government and city councils declined, instances would be multiplied when church leaders took over civilian duties, organizing military forces, negotiating with the enemy, ransoming prisoners through the sale of ecclesiastical plate, and even leading the city population into combat. In addition, when the imperial authorities failed to repair damage to public utilities, bishops assumed yet another duty.”
Quote ID: 5655
Time Periods: 3
Formation of Christendom, The
Judith Herrin
Book ID: 225 Page: 145
Section: 3A1,3A4C
footnote 25 In replacing paganism, Xty provided a career choice: imperial consulship or Christian bishopric.Pastor John’s Note: Xty provided more power at a much lower cost. It was an easy choice. And it was the choices people made, preferring spiritual dominance over men, backed with military might, to physical dominance endorsed by religious dogma, that altered the empire.
Pastor John’s Note: earlier, (in Cults of the Roman Empire book) a comparison of pagan ways (political policy supported by religion) to Christian ways (religious policy supported by political policy).
Quote ID: 5686
Time Periods: 45
Formation of Christendom, The
Judith Herrin
Book ID: 225 Page: 150
Section: 3A1,3A3,3A4C
In the vacuum left by senatorial flight to the East for jobs - p. 148, the church became a directing force in and around Rome.” As bishops had been involved in civic administration to some extent “since the fifth century at least, . . . it was expected by the local population. But the failure of other authorities to assist was more marked. During this time, “It was to their bishop that Romans looked for the city’s protection and their own well-being. When other, older traditions failed, the city turned to its Christian past and apostolic foundation.”
Quote ID: 5691
Time Periods: 35
Formation of Christendom, The
Judith Herrin
Book ID: 225 Page: 152
Section: 3A1,3A3,3A4C
absence of political power, the bishop is expected to move in and take charge.
Quote ID: 5693
Time Periods: 35
Formation of Christendom, The
Judith Herrin
Book ID: 225 Page: 476
Section: 3A1,3A4C
The pontiffs of Rome “made their sacral authority an essential element in the assumption of imperial power.”Pastor John’s Note: Satan’s wisdom: It is safer to anoint another as secular ruler than to assume the title. Better to have an expendable servant than to have the disgrace of being conquered in a contest of military power.
Quote ID: 5702
Time Periods: 567
From Irenaeus to Grotius: A Sourcebook in Christian Political Thought
Oliver O’Donovan and Joan Lockwood O’Donovan
Book ID: 92 Page: 2
Section: 3A4C
b. There were Christians serving in the army from the second century on, and a number of military martyrs are known.….
…difficulties for a considerable time. It is unlikely that they were all converted after entering upon military service, as Tertullian wished to believe.
Quote ID: 2372
Time Periods: 234
From Irenaeus to Grotius: A Sourcebook in Christian Political Thought
Oliver O’Donovan and Joan Lockwood O’Donovan
Book ID: 92 Page: 3
Section: 3A3,3A4C
c. The difficulty in military service was twofold: (1) the military oath, the offensiveness of which was not confined to its quasi-religious implications, symbolized in the offensive “chaplet” worn as ceremonial dress; (2) responsibility for bloodshed, which made the civil tasks of keeping the peace certainly as offensive, if not more so, than service in battle. Civil magistracy, therefore, was also problematic for the same reason. It is, however, rare to find Christians saying that judicial bloodshed is wrong simpliciter, as distinct from being wrong for Christians.d. The opinion of Christian teachers changed imperceptibly. There is no reason to think Tertullian idiosyncratic for the second and third centuries, Montanist though he was, except in the aggressiveness of his rhetoric. Fourth-century writers, however, found no moral difficulty with military service in war, unaware, apparently, of the gulf dividing their attitudes from earlier ones. (“Homicide in war is not reckoned by our fathers as homicide,” Basil, Ep. 188). This is in striking contrast to the conscientious anxiety which frequently surfaced in the fourth and fifth centuries about responsibility for capital punishment.
e. This general unawareness of the change of attitude makes it unlikely that the modification of the church’s stance was at all self-conscious. An act like that of the Council of Arles (314), discouraging Constantine’s soldiers from leaving the service in peacetime, should be seen as an improvised response and an interesting measure of what some Christian opinion had come to expect by that point, but not as a decisive reversal of traditional judgments. Difficulties over the place of senior magistrates in the church continued to arise in the early Christian empire from their official duty to impose capital punishment and to take evidence under torture.
Quote ID: 2373
Time Periods: 2345
From Roman To Merovingian Gaul
Alexander Callander Murray
Book ID: 93 Page: 246
Section: 3A4B,3A4C
In 475 Epiphanius, bishop of Pavia (he is not mentioned by Sidonius) concluded an agreement with Euric. In the same year, a committee composed of four Gallic bishops, Basilius of Aix, Graecus of Marseilles, Faustus of Riez, and Leontius of Arles, arranged for the surrender of the Auvergne to Euric.
Quote ID: 2398
Time Periods: 5
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 85/86
Section: 3A4C
And on March 10, 1208, Innocent III proclaimed a crusade against Raymond and his lands, addressing the king and nobles of France as follows:Since those who fight for liberty of the church ought to be fostered by the protection of the church, we, by our apostolic authority, have decided that our beloved, who in obedience to Christ are signed or are about to be signed against the provincial heretics, from the time that they, according to the ordinance of our legates, place on their breasts the sign of the quickening cross, to fight against the heretics, shall be under the protection of the apostolic seat and of ourselves, with their persons and lands, their possessions and men, and also all of their other property; and until full proof is obtained of their return or death all the above shall remain as they were, free, and undisturbed.{4}
Innocent thus offered a full indulgence - equal to that offered to crusaders to the Holy Land - to all those who took up arms against Raymond.
Quote ID: 5744
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 86
Section: 3A4C
The reaction to the pope’s call for crusade was immediate and dramatic, as the French nobility enthusiastically signed up for the war in the south. According to the historian of the Crusade, William of Tudela, the response was overwhelming; an army larger than any he had ever seen came together in the spring of 1209. The response of the nobility was most understandable: what attracted them was the offer of the indulgence, which provided a much easier path to absolution than undertaking a crusade to the Holy Land.
Quote ID: 5745
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 88/89
Section: 3A4C
After his humiliating act of submission, Raymond took one further step: he asked to be able to take the cross against the heretics. This request was granted, and he joined the crusaders at Valence on June 24.….
By taking the cross and undergoing the obligatory forty days of military service he would gain all the protections granted to crusaders, including the preservation of his own titles and his extensive land holdings throughout the region. Not only would he gain crusader immunity, he would also be able to assume a position of leadership in the Crusade and become privy to its plans and objectives. Moreover, he could redirect the Crusade itself, so as to make it suppress his rivals. Most importantly, he could turn it against his nephew, Viscount Raymond-Roger, who had caused him such trouble.
Quote ID: 5746
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 89/90
Section: 3A4C
Instead of a long, drawn-out process, the capture of Béziers took place in just a few hours. Some of the townspeople initiated hostilities, and in the confusion that followed the gates were breached and one of the worst massacres of the Middle Ages followed. According to contemporary accounts, thousands of people took refuge in the church of La Madelaine and died when the crusaders burned it to the ground. The mounted knights and foot soldiers indulged in a horrific slaughter, killing men, women, and children - Catholic and heretic alike.
Quote ID: 5747
Time Periods: 7
Great Medieval Heretics: Five Centuries of Religious Dissent, The
Michael Frassetto
Book ID: 226 Page: 92
Section: 3A4C
In May, de Montfort succeeded in taking the city of Lavaur. The fall of Lavaur was a turning point in the war and an example of the extreme brutality with which the Crusade was often pursued. For the first time, de Montfort approved of the execution of nobles and knights who had opposed him. The commander of the garrison and eighty of his knights were hanged, and Geralda, the lady of the castle, was thrown into a well and stoned to death. Along with them, four hundred heretics were burned - an example of terror that convinced other towns to accept de Montfort’s authority.
Quote ID: 5748
Time Periods: 7
In The Year 1096.
Robert Chazan
Book ID: 114 Page: 18
Section: 3A4C
On November 27, 1095, in a large open field outside the French town of Clermont, Urban II, one of the leading reform popes of the eleventh century, exhorted his listeners to commit themselves to a new religio-military enterprise, which the world has subsequently come to know as the crusade.
Quote ID: 2713
Time Periods: 7
In The Year 1096.
Robert Chazan
Book ID: 114 Page: 21
Section: 3A4C
In addition to the baronial armies that successfully swept eastward, a series of popular fighting forces coalesced, the largest and most well known led by an obscure charismatic figure named Peter the Hermit…
The movement toward Constantinople was marred by a number of bloody clashes between Peter’s unruly army and the Christian authorities of Hungary. Little wonder that the Byzantine emperor was simultaneously supportive of Peter and fearful of his troops. One of the most striking images associated with the First Crusade shows Peter’s army camped outside the walls of Constantinople, succored by the largesse of the emperor, but prohibited from entering the great city itself.
Quote ID: 2714
Time Periods: 7
In The Year 1096.
Robert Chazan
Book ID: 114 Page: 22
Section: 3A4C
the German crusading bands were by far the most extreme. They were so disorganized and dangerous that they proved unable even to make their way out of Christendom into the sphere of Islam; they were wiped out in a series of bloody clashes with the troops of the Christian king of Hungary.
Quote ID: 2715
Time Periods: 7
Influence of Greek Ideas and Usages upon the Christian Church, The
Edwin Hatch
Book ID: 341 Page: 338/339
Section: 3A4C
…this very transformation of the idea of a particular religion into that of a universal religion—this conception of an all-embracing human society, naturally, if unconsciously, carried with it a relaxation of the bonds of discipline. The very earnestness which led men to preach the Gospel and to hasten the Kingdom, led them also to gather into the net fish of every kind. There was always a test, but the rigour of the test was softened. The old Adam asserted itself.
Quote ID: 7898
Time Periods: 456
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: 16
Section: 1A,3A4C
But the men of the Church could not agree, and since the dogmas and doctrines were of greater importance to them than the words of Jesus Christ, they fought among themselves, seeking to enforce their rule upon each other. Yet they did not altogether forget their Master for constantly they involved His Name.….
Every means of dealing pain and indignity to the human body was explored; and all this was done in the name of One who had commanded his followers to love one another.
There must have been many—Jews and Moslems—who fervently wished that Jesus Christ had never made His appearance on Earth, when contemplating all the misery which would have been spared them, their families and friends.
Quote ID: 6861
Time Periods: 147
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 18
Section: 3A4C
When in the twelfth century Pope Innocent III commanded members of the Church to persecute suspected heretics, he heralded the birth of the Inquisition, although this was not firmly established as such until the reign of Pope Gregory IX.
Quote ID: 6862
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 19
Section: 3A4C
Persecution there has always been but, in the early history of religion when men might be expected to be less civilized, there was never any persecution to compare with the horrors of the Inquisition.….
Moreover, the Roman Emperors worshipped Pagan gods; they had not been commanded to love one another.
Quote ID: 6864
Time Periods: 017
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: 25
Section: 3A4C
Dominic and Diego d’Azevedo worked among the Albigenses with great fervour, casting aside all splendour and going among them simply clad; but the Albigenses loved their troubadours and their poetry, their intellectual discussions, and they were no more impressed by the humble preachers than they had been by those who had come in splendour. All they desired was to be allowed to live in freedom, to give their mind full range. This was a state of affairs which had existed in the south of France for many years; they were determined that it should remain so.
Quote ID: 6866
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 27/28
Section: 3A4C
Thus in the year 1208 Simon de Montfort became Captain General of the army which waged war against the heretics.His experience of battle, his fervour and his confidence that right was on his side, soon gained the victories he desired; and one by one the towns which the Albigenses defended fell into the hands of de Monfort.
….
When the Church’s forces conquered the town of Béziers, Arnauld, Abbot of Cîteaux, was so eager for the expiration of the heretics that, on being told that many good Catholics resided in the city and asked how the soldiers should be able to differentiate between the faithful and traitors to the Church, he replied in his fanatical zeal: “Slay all, for God will certainly know His own.”
….
It is said that on that occasion twenty thousand men, women and children of the town of Béziers were killed.
Quote ID: 6867
Time Periods: 7
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: 31/32
Section: 3A4C
The strength of Innocent’s character must have been marked at this time, for it was a great achievement to be elected Pope at the age of 37. He died at 56, so he had a long session.He was possessed of three great ambitions: to capture the Holy Land for Christendom, to make the Papacy supreme in Europe, and to wipe out heresy.
Quote ID: 6869
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 31/32
Section: 3A4C
Some five years later, in November of 1215, the Fourth Lateran Council took place. This is referred to by Michael Ott in his essay in the Catholic Encyclopedia as “the culminating point in the glorious reign,” and “the most important conference of the Middle Ages.” It glory is doubtful; its importance is not disputed.….
But during this meeting seventy decrees of a reformatory nature were issued. Among these was the creed Firmiter Credimus, and all those in authority were commanded, if they would be considered faithful to the Church (and it was becoming more and more clear that it was very dangerous for any man to be otherwise) to swear publicly that they would with all their might and with all their strength drive heresy from the face of the earth.
This was not all; and here was that menace which was such an integral part of the Inquisition. A Bull was issued which informed the faithful that it was a crime not to extirpate heretics, and any discovered to be guilty of this crime would not only be excommunicated, but would himself be suspected of heresy.
Thus, men were instructed to be not only faithful Catholics, not only haters of all those who had different views from their own; they must also become spies to carry tales of their neighbours, and perhaps—if there were nothing to report—to invent them; because a man who had nothing to tell might lay himself open to suspicion.
Thus the Lateran Council.
….
He worshipped the Church, its ceremonies and its doctrines; and as the teaching of Christ was hidden far beneath the many wrappings of creeds and dogmas about that Body, he had lost sight of it;
….
The Church was all-important; and he left the Papacy stronger than he found it.
Quote ID: 6870
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 33/34
Section: 3A4C
It was the Dominicans who set out to teach men how to think; and their name has been more closely associated with the Inquisition than that of the followers of St. Francis.….
When one thinks of that knock on a door in the night which called men and women from their beds to the prisons of the Inquisition, when one recalls the dank gloom of the torture chambers, one sees always in the background of these piteous scenes the sinister cowls figures—the followers of Domingo de Guzman whom Gregory IX canonized in the year 1234, and who then became St. Dominic.
….
Dominic was as saintly in his habits as was Antonio. In the year 1184, when at the age of fourteen he was put to study in Palencia University, he distinguished himself by going among the poor and relieving their misery as far as was in his power.
….
It is to be regretted that he was called to help in the extirpation of the heretic; and it seems incredible that a man, such as St. Dominic is presented to be, could be capable of giving himself so wholeheartedly—as he undoubtedly did—to this cruel task.
Quote ID: 6871
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 34/35
Section: 3A4C
Dominic, surveying the pomp of the Legates, then expressed his belief that if these emissaries of the Pope had come in the manner of Christ, their Master, they might have made a deeper impression on the heretics; and thus in the brain of Dominic was born the idea of founding an Order which should consist of mendicant friars who set out to preach the gospel in the steps of the Master.
Quote ID: 6872
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 35
Section: 3A4C
Indefatigably did Dominic work; he was the true fanatic. With the assassination of Castelnau and the war against the Albigenses, he became a close friend of Simon de Montfort.Catholic historians, eager to exonerate their Saint from the charge of cruelty, tell us that we are wrong to label him “The First Inquisitor”.
….
Dominic was obviously a man who wished to do good. He was sincere; no one doubts it. He lived a life of piety and saintliness in his Chapter House. But at the same time, this man was a friend of Simon de Montfort and was present during the siege of many towns; he must have witnessed hideous cruelty, approving of this because the men, women and the children who were being tortured, tormented and subjected to hideous and humiliating death were only heretics.
Quote ID: 6873
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 37
Section: 3A4C
A conclave was then held with the result that Ugolino, count of Segni, was elected. So old was he that it seemed certain there would be another election before long; but Ugolino surprised everybody by living until he was almost a hundred, and because of his actions he has become the most notorious Pope of the Middle Ages.When he took the tiara with the usual reluctance and became Gregory IX, he followed in the footsteps of Innocent III inasmuch as he was a fervent persecutor of heretics and greatly desirous of winning the Holy Land from the Saracen.
Quote ID: 6874
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 38
Section: 3A4C
Gregory canonized Francesco, who became St. Francis of Assisi on July 16th, 1228; and the same honour was accorded to Domingo on 13th July, 1234.He showered honours on these two orders—the Franciscans and the Dominicans—and quickly realized what good work they were doing in the fight against heresy.
Quote ID: 6875
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 39
Section: 1A,3A4C
The monster was about to grow to maturity; in the previous centuries he had been but a sickly infant compared with what he was now to become.Excommunication was threatened to those who concealed, defended or in any way abetted heretics; and the threat lay over all those lands under Papal jurisdiction like a threatening cloud which would, at the smallest false step or through ill-luck, break about the heads of its victims.
It might be wondered why people should have so feared excommunication; but when the meaning of the Ban of the Church is understood it is easy to see why it should have been so dreaded. Those who were excommunicated from the Church could hold no office; they had no rights as citizens; if they were ill or in any trouble no one was allowed to help them. They were completely shut off from human charity. Perhaps one of the most evil aspects of the ban was that anyone who showed charity to an excommunicated person became himself a candidate for excommunication.
….
“… faith, hope and charity, these three, and the greatest of these is charity.”
What did these men think when they read words such as those? The fact is that they ignored them. They had rejected the simple faith, and had set up their own in its place. The only resemblance to Christianity it appeared to have was in the name.
Quote ID: 6876
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 40
Section: 3A4C
Thus Raymond of Peñaforte takes his place among the personalities who were concerned with the building of the Inquisition, and it is for this work that he is remembered in history.It was in the year 1232 that Gregory established the Inquisition. In his Bull he declared that all heretics should suffer excommunication. Those who were condemned should not suffer their punishment at the hands of the Church but be handed over to the secular arm that sentence might be given and carried out by that body. The punishment for the unrepentant was burning at the stake; and even those who, having been found guilty of heresy, wished to repent, must suffer punishment, though not that of death. They should be condemned to perpetual imprisonment. All those who helped heretics in any way should suffer excommunication; and any who showed friendship for the excommunicated should themselves suffer excommunication.
….
Anyone discovered giving an excommunicated person Christian burial, should immediately be excommunicated and he should suffer under the ban until he took the offending corpse from its place of burial and arranged that, ever after, no one of the faith should be buried therein.
….
Children of heretics, and of any who were found guilty of helping heretics, should lose their right to any public office, to the second generation.
Quote ID: 6877
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 41
Section: 3A4C
…St. Dominic and St. Francis.It seems ironical that these monks should have been the first of the Inquisitors. But more ironical still is the appalling truth that the Inquisition itself was set up in the name of Jesus Christ.
Quote ID: 6878
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 42
Section: 3A4C
It is interesting to follow the spread of the Inquisition in various European countries, and to see how it was largely rejected, mostly through popular feeling.Conrad of Marburg made a great effort to establish it in Germany.
He was a very earnest persecutor of heretics; and certainly he had his worries in a land such as Germany, where there were men who were interested in new ideas and ready to brave dangers to express and discuss them.
Quote ID: 6879
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 43
Section: 3A4C
Meanwhile heresy had spread rapidly throughout Germany, and Conrad received orders from Rome. He was to be the Papal Inquisitor of Germany.This task delighted Conrad; he now put all his vigor into smelling out heretics, and this he set about doing with the help of a Dominican, Conrad Dorso, a Franciscan, Gerhard Lutzelkolb, and his servant John. These last were not learned men, but they had enough fanaticism to make up for that; and there began a reign of terror. A careless word, a look, conversation with one whose views might smack of heresy, were enough to bring a man before the Papal Inquisitor; and once there it was very difficult for him to escape.
Quote ID: 6881
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 44
Section: 3A4C
German though he was, he did not understand the Germans. They were a quiet people but a determined one.….
The most hated of men was the Papal Inquisitor.
Quote ID: 6882
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 44
Section: 3A4C
One evening when Conrad and Lutzelkolb were returning to Marburg, they were set upon by a group of men who were determined to take revenge for all the misery Conrad had brought to their friends and relations.After the encounter Conrad and his henchmen were left lying dead on the ground.
Quote ID: 6883
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 44
Section: 3A4C
All through the thirteenth century, although the Holy Office was still represented in Germany, after the murder of Conrad it did not establish itself with any real firmness.
Quote ID: 6884
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 104
Section: 3A4C
It is not possible to say when the Jews first came to Spain; they appear to have inhabited the country from earliest times.
Quote ID: 6885
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 105
Section: 3A4C
In the middle of the fourteenth century, when the Black Death swept over Europe with such devastating results, the Dominicans even blamed the Jews for that; and the people, whipped to fury against them by their own envy and eloquence of the Dominicans, began to massacre them and rob them of their possessions.
Quote ID: 6887
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 106
Section: 3A4C
There were other occasions when Popes saw the folly of attacking the Jews. Clement VI, who took the Papal crown in 1342, intervened on their behalf when in Germany a choice between death and acceptance of the Christian Faith was offered them; and he even excommunicated those who attacked the Jews. Alexander VI, Roderigo Borgia, who reigned at the Vatican from 1492 to 1503, allowed them to live peaceably in Rome after they had been expelled from Spain.
Quote ID: 6888
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 106
Section: 3A4C
Alas for the Jews! Martinez was awarded a position of high responsibility in the diocese, and no restraint was put upon his preaching.Throughout Seville, riots started. Jews were robbed and murdered; their houses and synagogues were put to the flames.
….
Other towns, hearing of the excitement and realized the richness of the spoils, were smitten with equal fervour to destroy those who denied the divinity of Jesus Christ. The cry was: Baptism or Death.”
Quote ID: 6889
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 118
Section: 2A3,3A4C
Not content with burning the living, the Inquisitors brought charges of heresy and apostasy against the dead whose bodies were dug up and publicly burned.Victims were needed, so new edicts were issued. All those who were guilty of heresy or apostasy were urged to come forward and confess. A time limit was given for them to do this; if any failed to do so and were discovered in their sin they would, they were warned, meet with little mercy.
Twenty thousand conversos came forward, trembling with terror, to admit that they had at times practiced Jewish rites.
Confession must be sincere, was the answer to these poor people; and their sincerity could only be credited if they informed against those of their acquaintances who had been equally guilty.
The twenty thousand were faced with two alternatives. If they did not name some they suspected were guilty, their own repentance could not be relied upon; therefore it was the stake for them and ignominy and poverty for their children, because the law of the Inquisition was, as they knew, confiscation of property. On the other hand if they betrayed others their repentance would be accepted.
These poor people were in a terrible dilemma. It is true that many betrayed their friends. Thus were many human sacrifices provided for the fire, which, says a Catholic recorder who was also a priest (Andérs Bernaldez), was a glorious affair, for not only were these sinners brought back to the Church but they exposed more guilty men and women who had not answered the call to repent.
Quote ID: 6891
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 119
Section: 3A4C
The whole of the population was panic-stricken: the Jews who were almost all conversos (for it had been necessary to receive baptism in order to live in Spain), and the Christians who could be accused of knowing that Jewish rites were practiced, yet failing to report this.The people must listen to the conversation about them, and if they heard any man, woman or child say that they were waiting for the coming of the Messiah, then that person did not believe that the Messiah had already come and had thereby committed an offense against Christianity. He must be reported at once to the Inquisition.
….
No one who had been a Jew and became a Christian was safe.
Quote ID: 6892
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 121
Section: 2A3,3A4C
None was more assiduous in discovering heretics than the friars. There is the case of the friar who early on Saturday mornings climbed onto the roof of the Convent of St. Paul’s to make a note of those houses from whose chimneys no smoke was rising.Smokeless chimneys meant no fire. Who were these people who had omitted to light a fire on a Saturday? Surely they must be conversos who had reverted to Judaism.
A smokeless chimney was enough to drag a man or woman before the Inquisitors; and once in their hands it was a short step to the torture chamber and the stake.
The first auto de fé, on February 6th, when Susan and his friends had perished, was speedily followed by another, on March 26th; and before the end of the year—Llorente tells us, and he should know, having access to the archives—298 people had been burned alive in the town of Seville alone, and 79, repenting in time, were sent to life-long imprisonment. Many corpses of dead suspects were dug up and given public burnings, all of which took place in the meadows of Tablada where a stone platform had been built. This spot was called the Quemadero, the Burning Place.
Quote ID: 6893
Time Periods: ?
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 123
Section: 3A4C
Tomás de Torquemada has been called a cruel bigot; he has also been called the light of Spain, the saviour of his country and the honour of his Order.
Quote ID: 6894
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 124
Section: 3A4C
There seems to be little doubt that Torquemada was sincere. He was not, as so many of the Church, a seeker after wealth, and if he wanted power he appears to have won it in order to establish the Catholic Faith throughout the land.
Quote ID: 6895
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 127
Section: 3A4C
Toquemada’s great interest in life was in architecture.….
When money came to him, as it inevitably did, in his position of influence and importance, he used it, either for what he would call the glory of God, which was seeking those who did not agree with him and torturing and burning them at the stake, or for erecting great buildings.
Quote ID: 6897
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 127/128
Section: 3A4C
When Torquemada was made Inquisitor-General he immediately began reforming the existing laws of the Inquisition and produced his “Instructions” which consisted of twenty-eight articles.
Quote ID: 6898
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 129
Section: 3A4C
Any guilty of heresy and apostasy must lose all property, counting from the day of the first offence; so that, if a rich man knowing the Inquisition was about to arrest him decided to pass his property on to someone else, it could be confiscated by the Inquisition because it was the sinner’s property at the time he committed heresy.
Quote ID: 6899
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 129
Section: 3A4C
If heresy or apostasy were not completely proved against a victim, the Inquisitors would be allowed to put the prisoner to torture. If, while being tortured, the heretic confessed his sins, he must repeat his confession during the next three days.The publication of the names of witnesses was forbidden because, the instructions suggested, there had been cases of witnesses who, coming forward to the assistance of the Inquisition, had been wounded or killed by heretics.
Quote ID: 6900
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 130
Section: 3A4C
Young people who were minors or unmarried and whose parents had been executed for heresy were to pass into the hands of the Inquisitors, that they might be instructed in the Faith and brought up as good Catholics.
Quote ID: 6901
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 130
Section: 3A4C
Slaves of heretics might gain their freedom. (Was this an invitation to slaves to inform against their masters?)
Quote ID: 6902
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 131
Section: 3A4C
It was only natural that, while Torquemada dealt out terrible punishments for those who had been guilty of immorality, there should be whispers of the conduct of certain priests; and these murmurs caused a great deal of sorrow to Torquemada.He knew that it was true that the reputation of the clergy was not as pure as it should be. Torquemada would have liked to sweep through the Church in the guise of an avenging angel and, discovering those who had sullied the name of Holy Church, deal with them as he dealt with heretics.
There was one offence which was looked upon with particular distaste. This was a habit—not infrequent—of priests, who lured attractive young women to the confessional where they did all in their power to seduce them. At this time priest and penitent were together during the confession, not separated as they were after the sixteenth century—a custom which was very probably introduced because of the licentious habits of the priests.
It was somewhat difficult for Torquemada to expose this habit, for to do so would bring great shame on the Church; and another reason was that instructions for the clergy must come from Rome, and the Pope at this time, Innocent VIII, was a man who had presumably made no great effort to subdue the lusts of the flesh. He was a family man, with his children about him in the Vatican; he delighted in them and showered great honours upon them. So, if the Pope himself indulged in amorous conduct, it would be rather cynical and hypocritical for him to condemn some poor priest for a little waywardness while listening to an account of the sins of some attractive penitent.
Quote ID: 6903
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 134
Section: 3A4C
THE HOLY HOUSE AND TORTUREWhen a man or woman was suspected of heresy, he or she was brought to a special chamber, reserved for this purpose, in the building which was used as the headquarters of the Inquisition. This building would be called the Casa Santa, the Holy House or the Holy Office.
Quote ID: 6905
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 135
Section: 3A4C
Once inside the Casa Santa, the prisoner would be “tried”. Every effort was made to strike him with terror so that he was in a state of such nervousness as would make him ready to admit all the charges which were brought against him.The room into which he was taken was hung with black, presumably to remind him that he was already in the presence of death—and, poor man, it might have been happier for him if he had come immediately to that state. No light came through the windows; but on a table, which was set at one end of the room and covered in black velvet, there was an image of Christ on the cross, and six lighted candles. There was also a copy of the Bible on the table. Beside the table was a pulpit on which stood another candle; and at this pulpit sat a secretary who would read out the crimes of which the victim was accused.
The Inquisitors would be seated at the table in their white habits and black hoods; and the guards who had brought the prisoner from his house would be ranged behind him when he had been brought to stand before the table.
The Inquisitor-in-chief would take no notice whatever of the prisoner for some minutes, during which time he would pretend to be absorbed in the papers which lay before him. This was according to the “Instructions” and was calculated to increase the prisoner’s fear.
Quote ID: 6906
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 136
Section: 3A4C
Then the cold eyes of the Inquisitor would be turned upon him. Did he know why he had been arrested? he would be asked.The poor bewildered man—who, it was very likely, had not the faintest notion why he had been arrested—would declare his innocence, at which the Inquisitor—again acting on “instructions” –would turn to the papers on the table and appear to study them significantly.
….
The Inquisitors were warned not to be moved by the terror of the prisoner. Should the man break down and weep, tell heartrending stories about his family, assure the Inquisitors that he was a good Catholic, they must not allow themselves to be moved. Heretics, they were reminded, were crafty.
….
The aim of these interviews was to make the victim break down and confess and, in confessing, incriminate as many of his family and neighbours as possible.
If however the prisoner was a stubborn man, a bold man, who refused to be intimidated by the guards, the Inquisitor and the gloomy solemnity of the chamber, then other tactics must be used.
Quote ID: 6907
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 138
Section: 3A4C
According to Article 15 in the Torquemada’s instructions, the Inquisitors are given permission to torture where heresy is ‘half-proven’. They were warned however that there must be no shedding of blood, because it was against the laws of the Church for a priest to shed the blood of another human being. It might seem that a little true Christianity was finding its way into the Inquisition, but this was not so. There was a hasty proviso: If, under torture, a victim died, the Inquisitor responsible must seek immediate absolution through his fellow priest. Each priest had the absolute right bestowed by Torquemada to absolve the murderer of his sin.
Quote ID: 6908
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 139
Section: 3A4C
The second was the journey to the torture chamber. Slowly, ceremonially, he would be led to that dismal room.….
The third was even more terrifying (for these stages by their very nature grew more alarming as they followed one another). The prisoner was seized and stripped of his clothes, in readiness for the torture.
And the fourth—that was showing him the instrument which was to be used, strapping his naked body upon it and giving him time to savour the terrible knowledge that his time of agony was at hand.
If he had passed this fourth stage without confessing and giving the names of other sinners, then he was indeed a bold man; and there was nothing to delay passing on to the fifth and last stage. The pulley was hoisted; the rack turned. The physical torture had begun.
By law it was forbidden to repeat torture, so that a sufferer, having once endured the Question and maintained his or her innocence, must not be put to the test again. The Inquisitors found this an easy hurdle. Instead of repeating the torture, they continued it day after day, and any interval was a mere suspension.
Quote ID: 6910
Time Periods: 7
Inquisition: Spanish Inquisition, The
Jean Plaidy
Book ID: 273 Page: 146
Section: 3A4C
Many of the stories which have been recorded cannot be accepted as truth in their entirety; but even allowing for exaggerations there can be no doubt that one of the most unhappy fates which could have befallen a man during any age was to have been taken—a suspected heretic—into the building which was known as Casa Santa, the Holy House.
Quote ID: 6911
Time Periods: 7
Koran, The
N. J. Dawood (translated with notes)
Book ID: 240 Page: 68
Section: 3A4C
Let those who would exchange the life of this world for the hereafter, fight for the cause of God; whoever fights for the cause of God, whether he dies or triumphs, We shall richly reward him.
Quote ID: 6020
Time Periods: 7
Landscape with Two Saints: How Genovefa of Paris and Brigit of Kildare Built Christianity in Barbarian Europe
Lisa M. Bitel
Book ID: 125 Page: 33
Section: 3A4C
Likewise, Saint Martin of Tours carried out campaigns of destruction across Gaul at the end of the fourth century, reflecting a growing sentiment among episcopal leaders around the old empire, as well as a perceptible shift in the larger transregional landscapes of Christianity. However, Martin’s violent disgust was still in Gaul well into the fifth century.
Quote ID: 2857
Time Periods: 45
Origen: Contra Celsum
Henry Chadwick
Book ID: 164 Page: 509
Section: 3A4C
Then Celsus next exhorts us to help the emperor with all our 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.
Quote ID: 3465
Time Periods: 23
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
Oxford Illustrated History of the Crusades, The
Jonathan Riley-Smith
Book ID: 258 Page: 16
Section: 3A2,3A4C,4B
The standard position, which became associated with Augustine and was refined in later centuries, was that the moral rectitude of an act could not be judged simply by examining the physical event in isolation: violence was validated to a greater or lesser degree by the state of mind of those responsible, the ends sought, and the competence of the individual or body which authorized the act.
Quote ID: 6504
Time Periods: 57
Oxford Illustrated History of the Crusades, The
Jonathan Riley-Smith
Book ID: 258 Page: 16
Section: 3A4C,4B
Thus allowed considerable ideological flexibility, the Church was able to take an active interest in warfare on a number of fronts, including those areas where Latin Christendom came into direct contact with the Muslim world. The second half of the eleventh century was a period of Latin expansion.
Quote ID: 6505
Time Periods: 57
Paganism to Christianity in the Roman Empire
Walter Woodburn Hyde
Book ID: 172 Page: 225
Section: 3A1,3A4C
Tertullian affirmed that a Christian and a Caesar were contradictions in terms and that Christ had refused an earthly kingdom since it was impossible to serve two masters.{145} It was for this reason that he also said of his fellow-Christians that “for us nothing is more foreign than the commonwealth. We recognize but one universal commonwealth, the world.”{146}
Quote ID: 7759
Time Periods: 23
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 139
Section: 3A4C
Having spent much of his [Synesius] time as a lay notable deploring the inertia of the military men who defended Cyrenaica against the nomads, he now found himself, as bishop, manning the walls of Ptolemais.{99} As a bishop, he was at least as successful as he would have been had he remained a civic notable. He deployed the same methods: letters to friends at court, appeals to the ancient glory of the city, and skillful invectives were more useful to him than was the novel power of excommunication.
Quote ID: 4082
Time Periods: 45
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 141
Section: 3A4C
Yet further to the South, in the frontier district of Syene, the bishop, Appion, petitioned the emperor directly, to place more troops in the region under the bishop’s command in order to protect the churches and the populations that sought refuge around them: “Your philanthropy is accustomed to reach out the right hand to all who beseech you . . . and so I throw myself on the ground, before your divine and spotless footprints. . . . And if I obtain this, I shall raise up to God the customary prayers for your perpetual power.”{113}
Quote ID: 4085
Time Periods: 5
Power and Persuasion in Late Antiquity: Towards a Christian Empire
Peter Brown
Book ID: 183 Page: 151/152
Section: 3A3A,3A3B,3A4C
Hence in long letters of self-defense, Theodoret publicized his benefactions to the city of which he had become bishop. He also wrote with evident enthusiasm, in his History, of bishops who, like himself, acted as the defenders of their cities. The bishop of Erzerum (Theodosiopolis), for instance, constructed his own catapult, known to the locals as “Saint Thomas,” and presided over its firing from the walls.{163}All over the eastern provinces, the Christian bishop came to be held responsible for the defense of law and order. In the reign of Justinian, it was the bishop of Hadrianoupolis … who received imperial edicts against banditry and communicated them to the local landowners, assembled in the audience chamber adjoining his basilica.{164}
Quote ID: 4089
Time Periods: 56
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
Religion and the American Civil War
Randall M. Miller, Harry S. Stout, Charles Reagan Wilson (editors) with an afterword by James M. McP
Book ID: 186 Page: 23
Section: 3A4C
Both sides, therefore, predicted a victory for God’s nation and believed that they themselves become more godly while securing that victory. In both cases, the spiritual world triumphed over the material world, and by inference the dangers and the anxieties spawned by an industrial market-driven world would be controlled. {6}
Quote ID: 4105
Time Periods: 7
Religion and the American Civil War
Randall M. Miller, Harry S. Stout, Charles Reagan Wilson (editors) with an afterword by James M. McP
Book ID: 186 Page: 24
Section: 3A4C
Soldiers and civilian relief agencies marched and sang as Christian soldiers to war. The hymns of the age are martial Christianity at its most militant. “Stand up, stand up for Jesus, ye soldiers of the cross,” the Presbyterian hymn proclaimed. But this refrain was bested by the hugely popular “Battle Hymn of the Republic,” which, despite its title, says nothing about a republic and a great deal about the coming of the Lord. {7}On both sides, the intertwining of God and State was almost complete. It could be seen north and south as Lincoln and Davis both proclaimed days of fasting and/or thanksgiving in the name of God as the war progressed. Both men believed that God might be appeased, or at least that the public might be strengthened by such religious devotions. Davis even converted to Anglicanism in 1862.
Quote ID: 4106
Time Periods: 7
Religion and the American Civil War
Randall M. Miller, Harry S. Stout, Charles Reagan Wilson (editors) with an afterword by James M. McP
Book ID: 186 Page: 25
Section: 3A4C
Sherman’s army on the march through Georgia saw themselves and were portrayed in the popular literature of the time as Christian soldier’s “marching as to war.” One of my favorite stories tells of the time when, on the march through Georgia, one of the regimental bands began to play the hymn known as “Old One Hundred.” Band after band throughout the army picked up the hymn and the soldiers joined in until five thousand voices could be heard singing “Praise God from whom all blessing flow.” Then they quieted down, broke camp, and proceeded through central Georgia to gather some of those blessings.
Quote ID: 4107
Time Periods: 7
Religion and the American Civil War
Randall M. Miller, Harry S. Stout, Charles Reagan Wilson (editors) with an afterword by James M. McP
Book ID: 186 Page: 30
Section: 3A1,3A4C
There were a few minutes who acted as prophets, reminding Americans of how far from God’s perfection human nations still were. But the link between God and Union victory was almost complete. When it came time to choose who ought to speak for the North, at ceremonies in Fort Sumter in April 1865 again raising the nation’s flag, Lincoln selected the nation’s most prominent minister, Henry Ward Beecher. The choice seemed right.
Quote ID: 4108
Time Periods: 7
Religion and the American Civil War
Randall M. Miller, Harry S. Stout, Charles Reagan Wilson (editors) with an afterword by James M. McP
Book ID: 186 Page: 36
Section: 3A4C
When Mark Twain linked religion and war, he was bitter at the hypocrisy of standing up for Jesus while condoning the slaughter of thousands. His “The War Prayer” asserts that when people pray for victory in war, they utter the following thoughts:"O Lord Our God, help us to tear [enemy] soldiers to bloody shreds with our shells; help us to cover their smiling fields with the pale forms of their patriot dead; help us to drown the thunder of the guns with the shrieks of their wounded writhing in pain; help us to lay waste their humble homes with a hurricane of fire; help us to wring the hearts of their unoffending widows with unavailing grief; help us to turn them out roofless with their little children to wander unfriended the wastes of their desolated land in rags and hunger and thirst… We ask it in the spirit of love, of him who is the Source of Love, and who is the ever-faithful refuge and friend of all that are sore beset and seek His aid with humble and contrite hearts."
Reid Mitchell has pointed out the irony, at least, of comparing Jesus to a soldier since the fundamental duty of the soldier is to kill, not to suffer. The “Battle Hymn of the Republic” might read, Mitchell says, “as He killed to make men holy let us kill to make men free.” {43}
[Footnote 43] Mitchell, Vacant Chair, 147; Mark Twain, “The War Prayer,” in The Portable Mark Twain, ed. Bernard DeVoto (New York, 1946), 579-583.
Quote ID: 4109
Time Periods: 7
Religion and the American Civil War
Randall M. Miller, Harry S. Stout, Charles Reagan Wilson (editors) with an afterword by James M. McP
Book ID: 186 Page: 43
Section: 3A4C
A brief observation in Abraham Lincoln’s Second Inaugural Address highlighted the greatest theological conundrum of the Civil War. Both North and South, he said, “read the same Bible.” The profundity of this statement was twofold. Most obviously, both North and South read the Bible, almost universally in the Authorized Version. More important for a theological understanding of the Civil War, both read the Bible in the same way. {1}
Quote ID: 4110
Time Periods: 7
Rise of Western Christendom, The
Peter Brown
Book ID: 265 Page: 206
Section: 3A3A,3A3B,3A4C
In the first place, the pope was the city of Rome. The pope fed the city from “the patrimony of Saint Peter.” This patrimony consisted of over 400 estates, located, for the most part, in Sicily (where they covered over one nineteenth of the entire surface of the island). Furthermore, the pope and his colleague, the bishop of Ravenna, were the bankers of the East Roman state in Italy. Only the Church possessed the treasure and the ready money with which to pay the East Roman garrisons and to advance sums of cash to a penniless administration. It was Gregory who had to write, ceaselessly, to remind the emperor of Constantinople and those around him that Italy existed.It was Gregory, also, who had to deal with the Lombards. He negotiated constantly with neighboring Lombard warlords and attempted to contain their aggression by corresponding regularly with the newly created Lombard court of Pavia.
Quote ID: 6714
Time Periods: 67
Rise of Western Christendom, The
Peter Brown
Book ID: 265 Page: 329
Section: 3A1,3A4C
This was Adomnan, a descendant of Columba’s kinsmen, who was abbot of Iona from 679 to 704. In his day, Adomnan was the greatest ecclesiastical politician of the northern world. He was one of the few early medieval churchmen who enjoyed sufficient authority to control warfare. In 700, he persuaded 51 kings and 40 churchmen to agree to the Cain Adomnain, Adomnan’s Law, an Ireland-wide Law of Innocents. The Law of Innocents protected women and clerics from the effects of intertribal violence. The ability to create such a law was a sign of the way in which Columba’s spiritual empire had worked its way deep into the fabric of political life in Ireland and beyond.
Quote ID: 6726
Time Periods: 7
Rise of Western Christendom, The
Peter Brown
Book ID: 265 Page: 338
Section: 3A1,3A4C
The earthly texture of much of the Old Testament provided Irish Christians with a mirror in which to see their own society more clearly. From the practice of polygamy to the flaunting of the heads of decapitated enemies, there was nothing that happened in “barbarian” Ireland that had not happened in the Old Testament. This meant, in effect, that the blessing of God might rest upon the ways of the Irish as it was known to have rested on the Chosen People of Israel, despite their rough ways. At the very least, the past customs of Ireland could be seen as “their” Old Testament: they were seen as practices suited to a period of preparation for the coming of the Gospels. At best, the existing laws of Ireland could be seen as bringing a touch of the majestic strangeness of ancient Israel into the present day. The classic statement of this view is contained in the great collection of Irish law, known as the Senchas Mar, “The Great (collection of) Tradition.” The “Great Tradition” was put together around A.D. 720. It marked the end of an epoch of extraordinary creativity. It declared the unity of an entire new Christian region. It was a code written for all lawyers in the entire Irish-speaking world. In size and comprehensiveness, no single legal compilation had appeared to equal it in western Europe since the Theodosian Code of 438. In it, the ancient laws of Ireland were brought into the Christian present, by being treated as if they were an adjunct to the Old Testament.
Quote ID: 6729
Time Periods: 7
Rome and the Barbarians (100 B.C. – A.D. 400)
Thomas S. Burns
Book ID: 190 Page: 365
Section: 3A4C,3C1
The barbarians were not all the same and never had been, but because in literature and imperial propaganda they will served the same singular purpose—to be humbled before the power of the emperor—they were still portrayed as one people, thirsting after Roman blood and booty just as in all the centuries past. A slight crack in the monolithic portrait of barbarians occurred when Christian authors emphasized Alaric’s decision to grant Christians asylum in churches while his men sacked Rome in 410, but even this incident is actually just a transition from pagan stereotypes to Christian ones. Barbarian Christians were all seen as devoted Arian heretics, and as such they stood somewhere between pagan barbarism and full Christian piety. The same cultural dichotomy that had inspired Julius Caesar was being rewritten for a Christian empire. Arians were now supposed to occupy the middle position where the Celts of Gaul had once stood.
Quote ID: 4220
Time Periods: 56
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 31
Section: 3A4C,4B
The Gothic occupation did not interrupt their traditional enjoyment of the prestigious republican offices but rather reinforced it. ’Happy man’, wrote the king’s secretary Cassiodorus to a nominee to the consulship, ’who has all the honour of supreme power and yet leaves to others the drudgery of affairs.’Pastor John’s note: Pg. 25 A Roman
NOTE: This can only be seen as a rationalization, a means for a Roman spirit to maintain its exalted self-image in the face of an irreversible change in the empire. Can anyone seriously doubt that Cassiodorus would have been disappointed to have a pure-bred Roman reigning authoritatively again as Emperor of an expansive empire, or that he would have resisted a revival of Rome’s ancient system of government led by Roman consuls and a purely Roman senate?
The Lucullanum monastery near Naples, under the abbacy of Eugippius and the patronage of Rome, became a centre for the dissemination of Augustinian theology and literature. Indeed it was familiarity with letters and the classical education in philosophy and rhetoric which for Cassiodorus distinguished the Roman from the barbarian: ’Let others bear arms, but the Romans be armed forever only with eloquence.’
PJ Note: More sour grapes
Quote ID: 4235
Time Periods: 56
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 97
Section: 3A1,3A4C
Other charges pressed heavily upon the Church: Pope Gregory was forced to buy peace from Agilulf with 500 lb. in gold, and even to provide pay for the few scattered imperial garrisons in the towns of the west coast of Italy.
Quote ID: 4307
Time Periods: 6
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 131
Section: 2C,3A1,3A4C
At its most formal, the mode of election may best be seen in 769 when, following the usurpation of Constantine, the authorities were scrupulously legal in the election of Stephen III; the participants were the priests ’and all the clergy, the leaders of the army and the army itself, the more substantial of the citizens, and the general populace itself’.
Quote ID: 4333
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 137
Section: 3A4C
They may not have been at first purely charitable organizations; their connection may rather have been initially with the quartermastering needs of the imperial militia which in the time of Gregory I was already beholden to papal resources - of the twentyfour diaconiae at the end of the eighth century, nine were dedicated to Eastern military saints.
Quote ID: 4339
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 156
Section: 3A4C
c. 600, the army “was emerging as a distinct stratum of Roman society; its officers were in receipt of papal grants or leases of land, and it took its part in purely domestic issues - in the formulae of notification of a papal election the army magnates signed with the clerical regents. A generation after the arrest of Pope Martin, the army was taking a full and influential initiative in the elections themselves.”
Quote ID: 4343
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 160
Section: 3A4C
The swing of the now thoroughly naturalized army towards Italian and papal interests, and resistance to pressure from its nominal master the Emperor Justinian II [PJ: 668–711] summoned a synod to Constantinople to enact severe measures to control the Church. . . .
Quote ID: 4345
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 210
Section: 3A4C
Pepin the Short, left sole ruler of France, in 750 sent to Pope Zachary asking formal permission for a change of dynasty; for whoever held the power should also hold the title. Zachary approved and commissioned Boniface to anoint Pepin as king. Traditional Frankish ceremony was added to the new church rite by the hoisting of Pepin on the warriors’ shields.
Quote ID: 4375
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 225
Section: 3A4B,3A4C
’So we decree under sanction of anathema that no layman or person of any other status shall presume to attend a papal election in arms; but the election shall be in the hands of the known priests and leaders of the Church and of all the clergy. And when the election is made and the elect conducted to the patriarchal palace, the leaders of the militia and the whole army, the leading citizens and the whole population of this city of Rome shall go to greet him as their Lord.
Quote ID: 4379
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 234
Section: 3A4C
Further south, the unity of the kingdom had already collapsed; the leading men of the duchy of Spoleto spontaneously surrendered to the Roman Church.
Quote ID: 4384
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 250
Section: 3A4C
Then the Christmas ceremonies began which Charles attended as he had promised. While in prayer before the confession of St. Peter he was startled when Leo suddenly appeared to place a crown on his head, and he was acclaimed by pope and Romans as Emperor of the Romans. The historical and legendary parallels had long been drawn between the Christian emperors of the West and the new Christian dynasty of the Franks, and the territorial extent of Charles’s dominions could only stand comparison with the old Empire.
Quote ID: 4393
Time Periods: 7
Rome in the Dark Ages
Peter Llewellyn
Book ID: 191 Page: 302
Section: 3A4C
In 903, Arab. The allies, with Alberic and Pope John himself fighting in the front-rank, decisively defeated them; the few who escaped were rounded up and destroyed.
Quote ID: 4415
Time Periods: 7
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 212
Section: 3A4C
the purpose of the artist is to describe the triumph in Christian terms, and therefore he has shown the emperor gazing fondly upon the labarum, which takes the form of a long pike bearing the monogram of Christ. This gem supplies us with the first record of the Christian triumph; there were to be many others.Yet one should pause briefly over this gem and examine it a little further. It is not quite what it seems to be. Remove the labarum, and we have the Roman triumph almost as we see it on the Boscoreale cup. There is no Christian feeling in the design. One of the slaves carries the triangular knife of sacrifice, and we are made abundantly aware of a sacrificial victim, invisibly present. The sharply-turned head of the helmeted Roman who stands in front of the horses speaks with a purely pagan authority; the mourning woman represents the long procession of prisoners marching in front of the triumphal chariot. Here is the Roman triumph in all its august solemnity at the point where it dissolves into the Christian triumph, which is august and solemn in an entirely different manner.
PJ: need picture
Quote ID: 4436
Time Periods: 45
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 213
Section: 3A4C
In time the Gothic churches were to have portals designed after the triumphal archways, while the Roman basilicas were decorated with royal archways of glittering mosaic before the altars. At a very early period the theme of the Church militant and triumphant was announced to a people who were perfectly willing to regard Christ as the triumphator in excelsis, the last of the deified Caesars, the first imperator to rule over Heaven and earth.
Quote ID: 4438
Time Periods: 45
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 215
Section: 3A4C
The Ordine of Benedetto Canonico written in the twelfth century describes the triumphal procession of the Pope as he rode from the Lateran to the Vatican for his coronation. Quite deliberately, the Pope employed the triumphal progress for his own ends, and over part of the journey he travelled the same route as the ancient triumphator.
Quote ID: 4444
Time Periods: 7
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 217
Section: 2E4,3A4C
When the Pope threw himself down at last in prayer before the Apostle’s grave, he was exhausted, but perhaps no more exhausted than the ancient triumphatores when they placed their laurels on the lap of Jupiter Capitolinus. In the continuing story of the triumph, the prayer at the grave of St. Peter took the place of the sacrifice on the Capitol.The papal triumph was not the only expression of the ancient Roman Triumph in the Middle Ages. In the wars between the Italian city states, in poetry and painting and devotion the triumph remained, haunting men with visions of glory.
Quote ID: 4446
Time Periods: 7
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 228
Section: 3A4B,3A4C
Petrarch’s friend, Cola di Rienzo, saw himself as the man chosen by God to resurrect the ancient past. He claimed to be the divine agent of the renovatio, that mysterious regeneration of the earth which would bring about eternal peace under a single emperor – himself. On the fifth day of Lent in 1347, he hung from the architrave of the church of San Giorgio in Velabro a banner reading: In breve tempore Romani Torneranno al loro antico buon stato. “Soon the Romans will return to their ancient state of glory.” It seemed at first a harmless gesture, but it was to have astonishing consequences. All Rome cherished the thought of a revival of her long-lost glory: all Rome was prepared to follow in the footsteps of this son of an innkeeper and a washerwoman who proclaimed himself Tribunus Augustus and for a few months led the Romans in a frenzied effort to recapture their vanished greatness.....
The triumph took place on the first day of August, 1347. The roads between the Capitol and the Lateran were strewn with roses.
....
Already he believed himself to be the successor of Augustus, and in a loud voice he summoned kings and emperors to present themselves before the judgment seat. In particular he summoned Pope Clement VI, then in Avignon, and Electors of Germany to appear before him “to inform us on what pretext they have usurped the inalienable right of the Roman People, the ancient and lawful sovereigns of the empire”.
....
He had a deep feeling for ancient Rome and for the Roman people, who were suffering under the exactions of their rulers, the noble families of Colonna, Orsini and Savelli. His brother had been killed in a street-brawl, and the murderer was allowed to go unpunished. Cola di Rienzo therefore represented to an extraordinary degree the fierce resentments of the Romans against their rulers and against the weight of history. But resentment was turning in fantasy and then to madness.
....
Having raised an army to defend the Republic, he required money to pay his soldiers: the Romans refused to pay the taxes he imposed on them, marched to the Capitol and arrested him. At first they did not know what to do with the man who had so often addressed them brilliantly, encouraging them in their fight for freedom. They spent an hour thronging around him and gazing at him, hoping he would speak, hoping he would once more employ his eloquence to save his own life. But he was tongue-tied, gripped by fear, very pale, his face bloated, and after an hour someone struck a knife in his heart.
On the Capitoline hill, in the place where for centuries the blood of the sacred white ox had fallen, Augustus Caesar was himself being sacrificed.
Quote ID: 4449
Time Periods: 7
Rome Triumphant: How The Empire Celebrated Its Victories
Robert Payne
Book ID: 192 Page: 241
Section: 3A4C
For his reception in Rome, Pope Paul III caused a triumph to be held and ordered Raphael to erect fourteen heraldic statues on the bridge of Sant’ Angelo, and then sent him to Florence to prepare for the emperor’s triumph there. In the space of five days Raphael erected two river-gods representing the Rhine and the Danube, each of them fifteen feet high.
Quote ID: 4450
Time Periods: 7
Secret Archives of the Vatican, The
Maria Luisa Ambrosini & With Mary Willis
Book ID: 269 Page: 79
Section: 2D1,3A4C
The same day the Pope sent a second letter to Pepin, to the princes Charles and Carloman, and to the Frankish people, written as if by Saint Peter himself: “I, Peter, Apostle of God, that consider you as adopted sons for the defense of Rome and the people entrusted to me by God, implore you for help."Pastor John notes: What!?
. . . .
When Charles had come to Rome the Pope had gone thirty miles to meet him at the gray lake of Bracciano. The papal procession, singing psalms and praises of the king, had included not only children bearing palms and olive branches, but the Roman army. The papacy had sought and accepted the dangerous gift of temporal power.
Pastor John notes: !!!!!!
Quote ID: 6803
Time Periods: 37
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: ?
Shaker Image, The
By Elmer R. Pearson, Julia Neal, Walter Muir Whitehill
Book ID: 322 Page: 27
Section: 3A4C,2D3B
The Shaker Tenets were so radically different from the prevailing religious and political doctrines of the times that the missionaries met with bitter opposition. Among the Shaker beliefs that aroused hostility were their refusal to take oaths and to bear arms – aggravated by the facts that the Revolution was then in progress and that the Shaker religion and leadership had only recently come from England
Quote ID: 7758
Time Periods: 7
Tacitus, Histories, LCL 249: Tacitus III, Histories, Books 4-5
Tacitus (Translated by A.J. Church)
Book ID: 197 Page: 136
Section: 3A4C
…forfeiture of their property, were deprived of burial, while those who decided their fate themselves had their bodies interred, and their wills remained valid, a recompense this for their dispatch.
Quote ID: 7523
Time Periods: 1
Tertullian, ANF Vol. 3, Latin Christianity: Its Founder, Tertullian
Edited by Philip Schaff and Alan Menzies
Book ID: 678 Page: 99
Section: 2D3B,3A2,3A4C
Shall it be held lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword shall perish by the sword? And shall the son of peace take part in the battle when it does not become him even to sue at law? And shall he apply the chain, and the prison, and the torture, and the punishment, who is not the avenger even of his own wrongs?PJ footnote reference: Tertullian, The Chaplet, or De Corona, XI.
Pg.100 -2D3B, 3A2, 3A4C/24- …when a man has become a believer, and faith has been sealed, there must be either an immediate abandonment of it, which has been the course with many….
PJ footnote reference: Tertullian, The Chaplet, or De Corona, XI.
Quote ID: 9725
Time Periods: 24
Theodosius: The Empire at Bay
Stephen Williams, Gerard Friell
Book ID: 282 Page: 47
Section: 3A4C
Traditional paganism shared many elements with emerging Christianity, but the concept of heresy was something quite new. Precise formulation of doctrine had been unimportant to paganism: it was felt to be beside the point, in the manner of Hinduism then and now.
Quote ID: 7083
Time Periods: 4
Theodosius: The Empire at Bay
Stephen Williams, Gerard Friell
Book ID: 282 Page: 47/48
Section: 3A4C
Christianity could have absolutely none of this. Its roots were not Hellenic but Judaic. It had inherited the jealous, militant monotheism of Exodus, as well as the pre-eminent Judaic concern with the Law. All other gods were evil demons if they existed at all. Once and only once had the Divine assumed human form, in the supreme mystery of Christ’s incarnation. If the nature and message of Christ was allowed to be vague or disputable then the whole promise and authority of faith, church and priesthood rested on sand.
Quote ID: 7084
Time Periods: 4
Theodosius: The Empire at Bay
Stephen Williams, Gerard Friell
Book ID: 282 Page: 51
Section: 3A2,3A4C
Many bishops positively welcomed the use of imperial authority against rivals and heretics, and only wished the emperors would go further. They seemed blind to the accompaniment, that the state was slowly turning the church into something like an arm of the imperial bureaucracy.
Quote ID: 7093
Time Periods: 7
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: 19
Section: 3A4C
Popes claimed the sole right of initiating and directing wars against the unbelievers. They raised armies, conducted campaigns, and made treaties of peace in defence of their territorial interests.
Quote ID: 7292
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: 170
Section: 3A4C,4B
The Tatars under Jenghiz Khan and Tamerlane could win battles and campaigns, and did. They expressed their joy after victories by pinioning prisoners, burying them up to the neck, and then bashing out their brains by bowling stone balls or spheroidal rocks at these living ninepins. Also they erected huge cairns of newly severed heads of sculls.The Assyrians won battles and campaigns. Their delight was to peg out their warrior prisoners, stripped naked and face down, each ankle and wrist lashed to a tent pin, and when they had them fast and helpless, to split their skins down the spine from nape to crotch and flay them at leisure, as hunters with us take the pelt off a dead deer. A strong man flayed, except head, hands, and feet, might be two days and nights before death released him ….
….
The Carthaginians won battles and campaigns and gloated at rows of stakes or crosses, each supporting an impaled or crucified prisoner.
There never existed conquerors more efficient than the Turks from 1365 to 1665. They won battle after battle, campaign after campaign, war after war. Resistance they overwhelmed. All surviving non-Mohammedan inhabitants of subjugated regions they, as had the Saracens before them, dubbed “ra’iyah,” which Arabic word means “flock,” “herd,” “human cattle”; and they reduced them to the condition of peasant serfs.
Quote ID: 7937
Time Periods: 07
Why Rome Fell
Edward Lucas White
Book ID: 343 Page: 171
Section: 3A4C,4B
Far otherwise was it with the Romans. After genuine submission they treated subject populations not merely fairly, but with sedulous care for their material and social welfare.….
Probably no soldiery on earth was ever so acutely dreaded by adversaries as were the Romans. They did not paint their faces, nor stick feathers in their hair, nor jump up and down and whoop, nor chant what they meant to do with their victims.
….
Campaigning was a nuisance to be gotten through with so as to get back home. Winning battles was the visible means of getting back home. Finding and killing enemies was their vocation. When they found the enemy they went out to kill with the impersonal efficiency of a modern mowing machine harvesting alfalfa.
Quote ID: 7938
Time Periods: 07
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: 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
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