| 1. Cato, Marcus Porcius, De Agri Cultura; Fragmenta, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
2. Cicero, Republic, 1.39.1, 3.45 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 8| 3.45. S. Venio nunc ad tertium genus illud, in quo esse videbuntur fortasse angustiae. Cum per populum agi dicuntur et esse in populi potestate omnia, cum, de quocumque volt, supplicium sumit multitudo, cum agunt, rapiunt, tenent, dissipant, quae volunt, pot esne tum, Laeli, negare rem esse illam p ub licam? cum populi sint omnia, quoniam quidem populi esse rem volumus rem publicam. Tum Laelius: Ac nullam quidem citius negav e rim esse rem publicam, quam istam, quae tota ....... p.pu......... ni.s.ls.. ..... mo.....obis non placu it Syracusis fuisse rem publicam neq ue Agrigenti neq ue Athenis, cum es se nt tyranni, ne c hic, cum decemviri; ne c video, qui magis in multitudinis dominatu rei publicae nomen appareat, quia primum mihi populus non est, ut tu optime definisti, Scipio, nisi qui consensu iuris continet u r, sed est tam tyrannus iste conventus, quam si esset unus, hoc etiam taetrior, quia nihil ista, quae populi speciem et nomen imitatur, immanius belua est. Nec vero convenit, cum furiosorum bona legibus in adgnatorum potestate sint, quod eorum iam | |
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3. Cicero, On The Nature of The Gods, 3.94 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 116 | 3.94. So saying, Cotta ended. But Lucilius said: "You have indeed made a slashing attack upon the most reverently and wisely constructed Stoic doctrine of the divine providence. But as evening is now approaching, you will assign us a day on which to make our answer to your views. For I have to fight against you on behalf of our altars and hearths, of the temples and shrines of the gods, and of the city-walls, which you as pontifes declare to be sacred and are more careful to hedge the city round with religious ceremonies than even with fortifications; and my conscience forbids me to abandon their cause so long as I yet can breathe." |
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| 4. Cicero, On Laws, 1.17-1.18, 1.42, 2.10-2.11, 2.52 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 8, 133, 135 |
| 5. Varro, On The Latin Language, 6.30 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 21 |
| 6. Cicero, On The Haruspices, 15, 14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006) 135 |
7. Cicero, De Domo Sua, 32-33 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006) 135| 33. hominem longe audacissimum nuper habuimus in civitate C. Fimbriam et, quod inter omnis constat, nisi inter eos qui ipsi quoque insaniunt insanissimum. is cum curasset in funere C. G aii Mari ut Q. Scaevola volneraretur, vir sanctissimus atque ornatissimus nostrae civitatis, de cuius laude neque hic locus est ut multa dicantur neque plura tamen dici possunt quam populus Romanus memoria retinet, diem Scaevolae dixit, postea quam comperit eum posse vivere. cum ab eo quaereretur quid tandem accusaturus esset eum quem pro dignitate ne laudare quidem quisquam satis commode posset, aiunt hominem, ut erat furiosus, respondisse: 'quod non totum telum corpore recepisset.' quo populus Romanus nihil vidit indignius nisi eiusdem viri mortem, quae tantum potuit ut omnis occisus occisus ς : civis suos A πφ : civis σχψ perdiderit et adflixerit; quos quia servare per compositionem servare per compositionem ed. R : servare per conservare posicionem σχ : servare per cos. repositionem A πφ : conservare per positionem σχ2 : conservare per compositionem ψ volebat, ipse ab eis interemptus est. | |
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| 8. Livy, History, 3.34.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 134 |
9. New Testament, Luke, 14.21-14.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 132| 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· | 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. |
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| 10. Longinus, On The Sublime, 11.3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 117 |
| 11. Pliny The Younger, Letters, 10.96.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 131 |
| 12. Gaius, Instiutiones, 1.1, 2.4-2.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 131, 133 |
| 13. Pliny The Younger, Letters, 10.96.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 131 |
14. Eusebius of Caesarea, Life of Constantine, 4.23-4.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 117 | 4.23. Such were his sacred ministrations in the service of his God. At the same time, his subjects, both civil and military, throughout the empire, found a barrier everywhere opposed against idol worship, and every kind of sacrifice forbidden. A statute was also passed, enjoining the due observance of the Lord's day, and transmitted to the governors of every province, who undertook, at the emperor's command, to respect the days commemorative of martyrs, and duly to honor the festal seasons in the churches: and all these intentions were fullfilled to the emperor's entire satisfaction. 4.24. Hence it was not without reason that once, on the occasion of his entertaining a company of bishops, he let fall the expression, that he himself too was a bishop, addressing them in my hearing in the following words: You are bishops whose jurisdiction is within the Church: I also am a bishop, ordained by God to overlook whatever is external to the Church. And truly his measures corresponded with his words: for he watched over his subjects with an episcopal care, and exhorted them as far as in him lay to follow a godly life. |
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15. Lactantius, Divine Institutes, 5.2-5.4, 5.2.3-5.2.4, 5.4.1, 5.11.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 70, 73 | 5.2. Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject. 5.3. The desire of inventing, therefore, and craftiness were absent from these men, since they were unskilful. Or what unlearned man could invent things adapted to one another, and coherent, when the most learned of the philosophers, Plato and Aristotle, and Epicurus and Zeno, themselves spoke things at variance with one another, and contrary? For this is the nature of falsehoods, that they cannot be coherent. But their teaching, because it is true, everywhere agrees, and is altogether consistent with itself; and on this account it effects persuasion, because it is based on a consistent plan. They did not therefore devise that religion for the sake of gain and advantage, inasmuch as both by their precepts and in reality they followed that course of life which is without pleasures, and despised all things which are reckoned among good things, and since they not only endured death for their faith, but also both knew and foretold that they were about to die, and afterwards that all who followed their system would suffer cruel and impious things. But he affirmed that Christ Himself was put to flight by the Jews, and having collected a band of nine hundred men, committed robberies. Who would venture to oppose so great an authority? We must certainly believe this, for perchance some Apollo announced it to him in his slumbers. So many robbers have at all times perished, and do perish daily, and you yourself have certainly condemned many: which of them after his crucifixion was called, I will not say a God, but a man? But you perchance believed it from the circumstance of your having consecrated the homicide Mars as a god, though you would not have done this if the Areopagites had crucified him. The same man, when he endeavoured to overthrow his wonderful deeds, and did not however deny them, wished to show that Apollonius performed equal or even greater deeds. It is strange that he omitted to mention Apuleius, of whom many and wonderful things are accustomed to be related. Why therefore, O senseless one, does no one worship Apollonius in the place of God? Unless by chance you alone do so, who are worthy forsooth of that god, with whom the true God will punish you everlastingly. If Christ is a magician because He performed wonderful deeds, it is plain that Apollonius, who, according to your description, when Domitian wished to punish him, suddenly disappeared on his trial, was more skilful than He who was both arrested and crucified. But perhaps he wished from this very thing to prove the arrogance of Christ, in that He made Himself God, that the other may appear to have been more modest, who, though he performed greater actions, as this one thinks, nevertheless did not claim that for himself. I omit at present to compare the works themselves, because in the second and preceding book I have spoken respecting the fraud and tricks of the magic art. I say that there is no one who would not wish that that should especially befall him after death which even the greatest kings desire. For why do men prepare for themselves magnificent sepulchres why statues and images? Why by some illustrious deeds, or even by death undergone in behalf of their countrymen, do they endeavour to deserve the good opinions of men? Why, in short, have you yourself wished to raise a monument of your talent, built with this detestable folly, as if with mud, except that you hope for immortality from the remembrance of your name? It is foolish, therefore, to imagine that Apollonius did not desire that which he would plainly wish for if he were able to attain to it; because there is no one who refuses immortality, and especially when you say that he was both adored by some as a god, and that his image was set up under the name of Hercules, the averter of evil, and is even now honoured by the Ephesians. He could not therefore after death be believed to be a god, because it was evident that he was both a man and a magician; and for this reason he affected divinity under the title of a name belonging to another, for in his own name he was unable to attain it, nor did he venture to make the attempt. But he of whom we speak could both be believed to be a god, because he was not a magician, and was believed to be such because he was so in truth. I do not say this, he says, that Apollonius was not accounted a god, because he did not wish it, but that it may be evident that we, who did not at once connect a belief in his divinity with wonderful deeds, are wiser than you, who on account of slight wonders believed that he was a god. It is not wonderful if you, who are far removed from the wisdom of God, understand nothing at all of those things which you have read, since the Jews, who from the beginning had frequently read the prophets, and to whom the mystery of God had been assigned, were nevertheless ignorant of what they read. Learn, therefore, if you have any sense, that Christ was not believed by us to be God on this account, because He did wonderful things, but because we saw that all things were done in His case which were announced to us by the prediction of the prophets. He performed wonderful deeds: we might have supposed Him to be a magician, as you now suppose Him to be, and the Jews then supposed Him, if all the prophets did not with one accord proclaim that Christ would do those very things. Therefore we believe Him to be God, not more from His wonderful deeds and works, than from that very cross which you as dogs lick, since that also was predicted at the same time. It was not therefore on His own testimony (for who can be believed when he speaks concerning himself?), but on the testimony of the prophets who long before foretold all things which He did and suffered, that He gained a belief in His divinity, which could have happened neither to Apollonius, nor to Apuleius, nor to any of the magicians; nor can it happen at any time. When, therefore, he had poured forth such absurd ravings of his ignorance, when he had eagerly endeavoured utterly to destroy the truth, he dared to give to his books which were impious and the enemies of God the title of truth-loving. O blind breast! O mind more black than Cimmerian darkness, as they say! He may perhaps have been a disciple of Anaxagoras, to whom snows were as black as ink. But it is the same blindness, to give the name of falsehood to truth, and of truth to falsehood. Doubtless the crafty man wished to conceal the wolf under the skin of a sheep, that he might ensnare the reader by a deceitful title. Let it be true; grant that you did this from ignorance, not from malice: what truth, however, have you brought to us, except that, being a defender of the gods, you had at last betrayed those very gods? For, having set forth the praises of the Supreme God, whom you confessed to be king, most mighty, the maker of all things, the fountain of honours, the parent of all, the creator and preserver of all living creatures, you took away the kingdom from your own Jupiter; and when you had driven him from the supreme power, you reduced him to the rank of servants. Thus your own conclusion convicts you of folly, vanity, and error. For you affirm that the gods exist, and yet you subject and enslave them to that God whose religion you attempt to overturn. 5.4. Since, therefore, they of whom I have spoken had set forth their sacrilegious writings in my presence, and to my grief, being incited both by the arrogant impiety of these, and by the consciousness of truth itself, and (as I think) by God, I have undertaken this office, that with all the strength of my mind I might refute the accusers of righteousness; not that I should write against these, who might be crushed with a few words, but that I might once for all by one attack overthrow all who everywhere effect, or have effected, the same work. For I do not doubt that very many others, and in many places, and that not only in Greek, but also in Latin writings, have raised a monument of their own unrighteousness. And since I was not able to reply to these separately, I thought that this cause was to be so pleaded by me that I might overthrow former writers, together with all their writings, and cut off from future writers the whole power of writing and of replying. Only let them attend, and I will assuredly effect that whosoever shall know these things, must either embrace that which he before condemned, or, which is next to it, cease at length to deride it. Although Tertullian fully pleaded the same cause in that treatise which is entitled the Apology, yet, inasmuch as it is one thing to answer accusers, which consists in defense or denial only, and another thing to instruct, which we do, in which the substance of the whole system must be contained, I have not shrunk from this labour, that I might complete the subject, which Cyprian did not fully carry out in that discourse in which he endeavours to refute Demetrianus (as he himself says) railing at and clamouring against the truth. Which subject he did not handle as he ought to have done; for he ought to have been refuted not by the testimonies of Scripture, which he plainly considered vain, fictitious, and false, but by arguments and reason. For, since he was contending against a man who was ignorant of the truth, he ought for a while to have laid aside divine readings, and to have formed from the beginning this man as one who was altogether ignorant, and to have shown to him by degrees the beginnings of light, that he might not be dazzled, the whole of its brightness being presented to him. For as an infant is unable, on account of the tenderness of its stomach, to receive the nourishment of solid and strong food, but is supported by liquid and soft milk, until, its strength being confirmed, it can feed on stronger nourishment; so also it was befitting that this man, because he was not yet capable of receiving divine things, should be presented with human testimonies - that is, of philosophers and historians - in order that he might especially be refuted by his own authorities. And since he did not do this, being carried away by his distinguished knowledge of the sacred writings, so that he was content with those things alone in which faith consists, I have undertaken, with the favour of God, to do this, and at the same time to prepare the way for the imitation of others. And if, through my exhortation, learned and eloquent men shall begin to betake themselves to this subject, and shall choose to display their talents and power of speaking in this field of truth, no one can doubt that false religions will quickly disappear, and philosophy altogether fall, if all shall be persuaded that this alone is religion and the only true wisdom. But I have wandered from the subject further than I wished. |
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| 16. Eusebius of Caesarea, Preparation For The Gospel, 1.2.1-1.2.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 73 |
17. Eusebius of Caesarea, Ecclesiastical History, 10.1.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 116 | 10.1.2. Since in accordance with your wishes, my most holy Paulinus, we have added the tenth book of the Church History to those which have preceded, we will inscribe it to you, proclaiming you as the seal of the whole work; and we will fitly add in a perfect number the perfect panegyric upon the restoration of the churches, obeying the Divine Spirit which exhorts us in the following words: |
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| 18. Macrobius, Saturnalia, 1.16.9-1.16.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 21 |
| 19. Macrobius, Saturnalia, 1.16.9-1.16.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 21 |
| 20. Optatus of Mileve, Appendix Decem Monumentorum Veterum, 7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 117, 131 |
| 21. Ambrose, Letters, 18.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 119 |
| 22. Socrates Scholasticus, Ecclesiastical History, 1.3.15, 2.27.38, 3.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 117, 119 |
| 23. Augustine, Sermons, 112.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 132 |
| 24. Augustine, De Diversis Quaestionibus Ad Simplicianum, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006) 12 |
| 25. Augustine, The Soul And Its Origin, 3.15.23: 131 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 131 |
| 26. Jerome, On Illustrious Men, 80 (5th cent. CE - 5th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 73 |
| 27. Justinian, Codex Justinianus, 1.1.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 122, 133 |
| 28. Justinian, Institutiones, 1.1.1, 1.2.1-1.2.2, 1.2.11, 2.1.11 (5th cent. CE - 6th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 70, 133, 142 |
| 29. Zosimus, New History, 4.36.5 (5th cent. CE - 5th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 122 |
| 30. Theodosius Ii Emperor of Rome, Theodosian Code, 1.1.5, 16.10.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 119, 132 |
| 31. Thebaid, (Ed. West) Frs., 1.1.1 Tagged with subjects: •nan Found in books: nan nan |
| 32. Sozomenus, Ecclesiastical History, 1.1.15 Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 119 |
| 33. Domitius Ulpianus, Digesta, 1.1.2-1.1.3 Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 70, 116, 118, 134 |
| 35. Targum, Cos (Context of Scripture), 3.8 Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 131 |
| 36. Dead Sea Scrolls, 4Q550, None Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 8, 130 |
| 37. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3 Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 132 |
38. Severus, Chronica, 2.33, 2.51.8-2.51.10 Tagged with subjects: •ius antiquum, publicum Found in books: Ando and Ruepke (2006) 116 | 2.33. Well, the end of the persecutions was reached eighty-eight years ago, at which date the emperors began to be Christians. For Constantine then obtained the sovereignty, and he was the first Christian of all the Roman rulers. At that time, it is true, Licinius, who was a rival of Constantine for the empire, had commanded his soldiers to sacrifice, and was expelling from the service those who refused to do so. But that is not reckoned among the persecutions; it was an affair of too little moment to be able to inflict any wound upon the churches. From that time, we have continued to enjoy tranquillity; nor do I believe that there will be any further persecutions, except that which Antichrist will carry on just before the end of the world. For it has been proclaimed in divine words, that the world was to be visited by ten afflictions; and since nine of these have already been endured, the one which remains must be the last. During this period of time, it is marvelous how the Christian religion has prevailed. For Jerusalem which had presented a horrible mass of ruins was then adorned with most numerous and magnificent churches. And Helena, the mother of the emperor Constantine (who reigned along with her son as Augusta), having a strong desire to behold Jerusalem, cast down the idols and the temples which were found there; and in course of time, through the exercise of her royal powers, she erected churches on the site of the Lord's passion, resurrection, and ascension. It is a remarkable fact that the spot on which the divine footprints had last been left when the Lord was carried up in a cloud to heaven, could not be joined by a pavement with the remaining part of the street. For the earth, unaccustomed to mere human contact, rejected all the appliances laid upon it, and often threw back the blocks of marble in the faces of those who were seeking to place them. Moreover, it is an enduring proof of the soil of that place having been trodden by God, that the footprints are still to be seen; and although the faith of those who daily flock to that place, leads them to vie with each other in seeking to carry away what had been trodden by the feet of the Lord, yet the sand of the place suffers no injury; and the earth still preserves the same appearance which it presented of old, as if it had been sealed by the footprints impressed upon it. |
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