1. Lucretius Carus, On The Nature of Things, 6.1090 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141| 6.1090. Nunc ratio quae sit morbis aut unde repente | |
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2. New Testament, 1 Corinthians, 15.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 276| 15.33. μὴ πλανᾶσθε· | 15.33. Don't be deceived! "Evil companionships corrupt good morals." |
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| 3. Socrates Scholasticus, Ecclesiastical History, 2.30.48 (4th cent. CE - 5th cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115 |
| 4. Philostorgius, Historia Ecclesiastica, 11.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 76 |
| 5. Prudentius, On The Crown of Martyrdom, 10.196-10.200 (4th cent. CE - 5th cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141 |
| 6. Prudentius, Contra Symmachum, 1.8, 2.743 (4th cent. CE - 5th cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 76 |
7. Augustine, The City of God, 9.18, 16.9, 21.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141, 276 | 9.18. As to the demons, these false and deceitful mediators, who, though their uncleanness of spirit frequently reveals their misery and malignity, yet, by virtue of the levity of their aerial bodies and the nature of the places they inhabit, do contrive to turn us aside and hinder our spiritual progress; they do not help us towards God, but rather prevent us from reaching Him. Since even in the bodily way, which is erroneous and misleading, and in which righteousness does not walk - for we must rise to God not by bodily ascent, but by incorporeal or spiritual conformity to Him - in this bodily way, I say, which the friends of the demons arrange according to the weight of the various elements, the aerial demons being set between the ethereal gods and earthy men, they imagine the gods to have this privilege, that by this local interval they are preserved from the pollution of human contact. Thus they believe that the demons are contaminated by men rather than men cleansed by the demons, and that the gods themselves should be polluted unless their local superiority preserved them. Who is so wretched a creature as to expect purification by a way in which men are contaminating, demons contaminated, and gods contaminable? Who would not rather choose that way whereby we escape the contamination of the demons, and are cleansed from pollution by the incontaminable God, so as to be associated with the uncontaminated angels? 16.9. But as to the fable that there are Antipodes, that is to say, men on the opposite side of the earth, where the sun rises when it sets to us, men who walk with their feet opposite ours, that is on no ground credible. And, indeed, it is not affirmed that this has been learned by historical knowledge, but by scientific conjecture, on the ground that the earth is suspended within the concavity of the sky, and that it has as much room on the one side of it as on the other: hence they say that the part which is beneath must also be inhabited. But they do not remark that, although it be supposed or scientifically demonstrated that the world is of a round and spherical form, yet it does not follow that the other side of the earth is bare of water; nor even, though it be bare, does it immediately follow that it is peopled. For Scripture, which proves the truth of its historical statements by the accomplishment of its prophecies, gives no false information; and it is too absurd to say, that some men might have taken ship and traversed the whole wide ocean, and crossed from this side of the world to the other, and that thus even the inhabitants of that distant region are descended from that one first man. Wherefore let us seek if we can find the city of God that sojourns on earth among those human races who are catalogued as having been divided into seventy-two nations and as many languages. For it continued down to the deluge and the ark, and is proved to have existed still among the sons of Noah by their blessings, and chiefly in the eldest son Shem; for Japheth received this blessing, that he should dwell in the tents of Shem. 21.10. Here arises the question: If the fire is not to be immaterial, analogous to the pain of the soul, but material, burning by contact, so that bodies may be tormented in it, how can evil spirits be punished in it? For it is undoubtedly the same fire which is to serve for the punishment of men and of devils, according to the words of Christ: Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels; Matthew 25:41 unless, perhaps, as learned men have thought, the devils have a kind of body made of that dense and humid air which we feel strikes us when the wind is blowing. And if this kind of substance could not be affected by fire, it could not burn when heated in the baths. For in order to burn, it is first burned, and affects other things as itself is affected. But if any one maintains that the devils have no bodies, this is not a matter either to be laboriously investigated, or to be debated with keenness. For why may we not assert that even immaterial spirits may, in some extraordinary way, yet really be pained by the punishment of material fire, if the spirits of men, which also are certainly immaterial, are both now contained in material members of the body, and in the world to come shall be indissolubly united to their own bodies? Therefore, though the devils have no bodies, yet their spirits, that is, the devils themselves, shall be brought into thorough contact with the material fires, to be tormented by them; not that the fires themselves with which they are brought into contact shall be animated by their connection with these spirits, and become animals composed of body and spirit, but, as I said, this junction will be effected in a wonderful and ineffable way, so that they shall receive pain from the fires, but give no life to them. And, in truth, this other mode of union, by which bodies and spirits are bound together and become animals, is thoroughly marvellous, and beyond the comprehension of man, though this it is which is man. I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, I am tormented in this flame, Luke 16:24 were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he entreated that a little cooling water might be dropped, or as the finger of Lazarus, with which he asked that this might be done - all of which took place where souls exist without bodies. Thus, therefore, both that flame in which he burned and that drop he begged were immaterial, and resembled the visions of sleepers or persons in an ecstasy, to whom immaterial objects appear in a bodily form. For the man himself who is in such a state, though it be in spirit only, not in body, yet sees himself so like to his own body that he cannot discern any difference whatever. But that hell, which also is called a lake of fire and brimstone, Revelation 20:10 will be material fire, and will torment the bodies of the damned, whether men or devils - the solid bodies of the one, aerial bodies of the others; or if only men have bodies as well as souls, yet the evil spirits, though without bodies, shall be so connected with the bodily fires as to receive pain without imparting life. One fire certainly shall be the lot of both, for thus the truth has declared. |
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| 8. Theodosius Ii Emperor of Rome, Theodosian Code, 7.16.1, 16.5.30-16.5.32, 16.5.66 (5th cent. CE - 5th cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 76, 115 |
| 9. Victor Vitensis, Historia Persecutionis Africanae Provinciae, 3.10 (5th cent. CE - 5th cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 13 |
| 10. Justinian, Codex Justinianus, 1.5.6 (5th cent. CE - 6th cent. CE) Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115 |
| 11. John of Damascus, Vita Barlaam Et Joasaph, 286, 297, 302 (7th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141 |
| 12. Callinicus Monk of Rufinianae, De Vita S. Hypatii, 43.8 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 133 |
13. Sozomenus, Ecclesiastical History, 1.1, 4.6 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115 | 4.6. About this time, Photinus, who administered the church of Sirmium, laid before the emperor, who was then staying at that city, a heresy which he had originated some time previously. His natural ease of utterance and powers of persuasion enabled him to lead many into his own way of thinking. He acknowledged that there was one God Almighty, by whose own word all things were created, but would not admit that the generation and existence of the Son was before all ages; on the contrary, he alleged that Christ derived His existence from Mary. As soon as this opinion was divulged, it excited the indignation of the Western and of the Eastern bishops, and they considered it in common as an innovation of each one's particular belief, for it was equally opposed by those who maintained the doctrines of the Nic an council, and by those who favored the tenets of Arius. The emperor also regarded the heresy with aversion, and convened a council at Sirmium, where he was then residing. of the Eastern bishops, George, who governed the church of Alexandria, Basil, bishop of Ancyra, and Mark, bishop of Arethusa, were present at this council; and among the Western bishops were Valens, bishop of Mursa, and Hosius the Confessor. This latter, who had attended the council of Nic a, was unwillingly a participant of this; he had not long previously been condemned to banishment through the machinations of the Arians; he was summoned to the council of Sirmium by the command of the emperor extorted by the Arians, who believed that their party would be strengthened, if they could gain over, either by persuasion or force, a man held in universal admiration and esteem, as was Hosius. The period at which the council was convened at Sirmium, was the year after the expiration of the consulate of Sergius and Nigrinian; and during this year there were no consuls either in the East or the West, owing to the insurrections excited by the tyrants. Photinus was deposed by this council, because he was accused of countecing the errors of Sabellius and Paul of Samosata. The council then proceeded to draw up three formularies of faith in addition to the previous confessions, of which one was written in Greek, and the others in Latin. But they did not agree with one another, nor with any other of the former expositions of doctrine, either in word or import. It is not said in the Greek formulary, that the Son is consubstantial, or of like substance, with the Father, but it is there declared, that those who maintain that the Son had no commencement, or that He proceeded from an expansion of the substance of the Father, or that He is united to the Father without being subject to Him, are excommunicated. In one of the Roman formularies, it is forbidden to say, of the essence of the Godhead which the Romans call substance, that the Son is either consubstantial, or of like substance with the Father, as such statements do not occur in the Holy Scriptures, and are beyond the reach of the understanding and knowledge of men. It is said, that the Father must be recognized as superior to the Son in honor, in dignity, in divinity, and in the relationship suggested by His name of Father; and that it must be confessed that the Son, like all created beings, is subject to the Father, that the Father had no commencement, and that the generation of the Son is unknown to all save the Father. It is related, that when this formulary was completed, the bishops became aware of the errors it contained, and endeavored to withdraw it from the public, and to correct it; and that the emperor threatened to punish those who should retain or conceal any of the copies that had been made of it. But having been once published, no efforts were adequate to suppress it altogether. The third formulary is of the same import as the others. It prohibits the use of the term substance on account of the terms used in Latin, while the Greek term having been used with too much simplicity by the Fathers, and having been a cause of offense to many of the unlearned multitude, because it was not to be found in the Scriptures, we have deemed it right totally to reject the use of it: and we would enjoin the omission of all mention of the term in allusion to the Godhead, for it is nowhere said in the Holy Scriptures, that the Father, Son, and Holy Ghost are of the same substance, where the word person is written. But we say, in conformity with the Holy Scriptures, that the Son is like the Father. Such was the decision arrived at in the presence of the emperor concerning the faith. Hosius at first refused to assent to it. Compulsion, however, was resorted to; and being extremely old, he sunk, as it is reported, beneath the blows that were inflicted on him, and yielded his consent and signature. After the deposition of Photinus, the Synod thought it expedient to try whether it were not somehow possible to persuade him to change his views. But when the bishop urged him, and promised to restore his bishopric if he would renounce his own dogma, and vote for their formulary, he would not acquiesce, but challenged them to a discussion. On the day appointed for this purpose, the bishops, therefore, assembled with the judges who had been appointed by the emperor to preside at their meetings, and who, in point of eloquence and dignity, held the first rank in the palace. Basil, bishop of Ancyra, was selected to commence the disputation against Photinus. The conflict lasted a long time, on account of the numerous questions started and the answers given by each party, and which were immediately taken down in short-hand; but finally the victory declared itself in favor of Basil. Photinus was condemned and banished, but did not cease on that account from enlarging his own dogma. He wrote and published many works in Greek and Latin, in which he endeavored to show that all opinions, except his own, were erroneous. I have now concluded all that I had to say concerning Photinus and the heresy to which his name was affixed. |
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| 15. Anon., Vita Caesarii, 1.9 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 263 |
| 17. Anon., Rules of Rabbula, 49-50, 52-53 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115 |
| 19. Theophanes, Theophanes, 6263 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 13 |
| 21. Anon., Acta Conciliorum Oecumenicorum, 1.3.181, 4.1.218, 4.1.242 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115, 116 |
| 22. Prosper of Aquitaine, Ad Ann., 443 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 116 |
| 24. John Chrysostom, De Pseudoprophetis, 6 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 116 |
| 25. Nikolaus I, Responsa Ad Consulta Bulgarorum, 103 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 276 |
| 26. Anon., Gesta Abbatum Monasterii S. Albani, 26-28, 24 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 277 |
| 27. Bonfatius, Epistulae, 80 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 276 |
| 28. John Chrysostom, Homiliae In 1 Tim., 1.3 Tagged with subjects: •monasticism and book-burning Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 144 |
