| 1. Hymn To Dionysus, To Dionysus, 2.3 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297 |
| 2. Callimachus, Aetia, 19.55-19.56 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 309 |
3. Anon., Didache, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358 | 9. Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 |
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4. Tertullian, On Baptism, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358 | 20. They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all by- gone sins, that they may express the meaning even of the baptism of John: They were baptized, says (the Scripture), confessing their own sins. To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. Watch and pray, says (the Lord), lest you fall into temptation. Matthew 26:41 And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that no one untempted should attain the celestial kingdoms. The Lord Himself immediately after baptism temptations surrounded, when in forty days He had kept fast. Then, some one will say, it becomes us, too, rather to fast after baptism. Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord. For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives not by bread alone, but by the word of God; Matthew 4:1-4 and that temptations incident to fullness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts 1 Corinthians 12:4-12 may be supplied you. Ask, says He, and you shall receive. Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner. |
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| 5. Tertullian, On Monogamy, 1.1, 2.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 349 |
6. Justin, First Apology, 65 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358 | 65. But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. |
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| 7. Aelius Aristides, Sacred Tales, 1.27-1.28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 329, 331, 360 |
| 8. Eusebius of Caesarea, De Laudibus Constantini, 7.1-7.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 308 |
9. Eusebius of Caesarea, Ecclesiastical History, 4.7.1-4.7.2, 5.18.2, 8.1.7-8.1.9, 9.8, 9.9.1, 10.4, 10.9.6-10.9.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 308, 329, 330 | 4.7.1. As the churches throughout the world were now shining like the most brilliant stars, and faith in our Saviour and Lord Jesus Christ was flourishing among the whole human race, the demon who hates everything that is good, and is always hostile to the truth, and most bitterly opposed to the salvation of man, turned all his arts against the Church. In the beginning he armed himself against it with external persecutions. 4.7.2. But now, being shut off from the use of such means, he devised all sorts of plans, and employed other methods in his conflict with the Church, using base and deceitful men as instruments for the ruin of souls and as ministers of destruction. Instigated by him, impostors and deceivers, assuming the name of our religion, brought to the depth of ruin such of the believers as they could win over, and at the same time, by means of the deeds which they practiced, turned away from the path which leads to the word of salvation those who were ignorant of the faith. 5.18.2. His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony. 8.1.7. But when on account of the abundant freedom, we fell into laxity and sloth, and envied and reviled each other, and were almost, as it were, taking up arms against one another, rulers assailing rulers with words like spears, and people forming parties against people, and monstrous hypocrisy and dissimulation rising to the greatest height of wickedness, the divine judgment with forbearance, as is its pleasure, while the multitudes yet continued to assemble, gently and moderately harassed the episcopacy. 8.1.8. This persecution began with the brethren in the army. But as if without sensibility, we were not eager to make the Deity favorable and propitious; and some, like atheists, thought that our affairs were unheeded and ungoverned; and thus we added one wickedness to another. And those esteemed our shepherds, casting aside the bond of piety, were excited to conflicts with one another, and did nothing else than heap up strifes and threats and jealousy and enmity and hatred toward each other, like tyrants eagerly endeavoring to assert their power. Then, truly, according to the word of Jeremiah, The Lord in his wrath darkened the daughter of Zion, and cast down the glory of Israel from heaven to earth, and remembered not his foot-stool in the day of his anger. The Lord also overwhelmed all the beautiful things of Israel, and threw down all his strongholds. 8.1.9. And according to what was foretold in the Psalms: He has made void the covet of his servant, and profaned his sanctuary to the earth — in the destruction of the churches — and has thrown down all his strongholds, and has made his fortresses cowardice. All that pass by have plundered the multitude of the people; and he has become besides a reproach to his neighbors. For he has exalted the right hand of his enemies, and has turned back the help of his sword, and has not taken his part in the war. But he has deprived him of purification, and has cast his throne to the ground. He has shortened the days of his time, and besides all, has poured out shame upon him. 9.9.1. Thus when Constantine, whom we have already mentioned as an emperor, born of an emperor, a pious son of a most pious and prudent father, and Licinius, second to him, — two God-beloved emperors, honored alike for their intelligence and their piety — being stirred up against the two most impious tyrants by God, the absolute Ruler and Saviour of all, engaged in formal war against them, with God as their ally, Maxentius was defeated at Rome by Constantine in a remarkable manner, and the tyrant of the East did not long survive him, but met a most shameful death at the hand of Licinius, who had not yet become insane. 10.9.6. But Constantine, the mightiest victor, adorned with every virtue of piety, together with his son Crispus, a most God-beloved prince, and in all respects like his father, recovered the East which belonged to them; and they formed one united Roman empire as of old, bringing under their peaceful sway the whole world from the rising of the sun to the opposite quarter, both north and south, even to the extremities of the declining day. 10.9.7. All fear therefore of those who had formerly afflicted them was taken away from men, and they celebrated splendid and festive days. Everything was filled with light, and those who before were downcast beheld each other with smiling faces and beaming eyes. With dances and hymns, in city and country, they glorified first of all God the universal King, because they had been thus taught, and then the pious emperor with his God-beloved children. 10.9.8. There was oblivion of past evils and forgetfulness of every deed of impiety; there was enjoyment of present benefits and expectation of those yet to come. Edicts full of clemency and laws containing tokens of benevolence and true piety were issued in every place by the victorious emperor. 10.9.9. Thus after all tyranny had been purged away, the empire which belonged to them was preserved firm and without a rival for Constantine and his sons alone. And having obliterated the godlessness of their predecessors, recognizing the benefits conferred upon them by God, they exhibited their love of virtue and their love of God, and their piety and gratitude to the Deity, by the deeds which they performed in the sight of all men.The end, with God's help, of the Tenth Book of the Church History of Eusebius Pamphili. |
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10. Eusebius of Caesarea, Life of Constantine, 1.3, 1.44, 2.2, 2.64-2.72, 3.64-3.66 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 308, 309, 310, 311 | 1.3. Having given assurance that those who glorify and honor him will meet with an abundant recompense at his hands, while those who set themselves against him as enemies and adversaries will compass the ruin of their own souls, he has already established the truth of these his own declarations, having shown on the one hand the fearful end of those tyrants who denied and opposed him, and at the same time having made it manifest that even the death of his servant, as well as his life, is worthy of admiration and praise, and justly claims the memorial, not merely of perishable, but of immortal monuments. Mankind, devising some consolation for the frail and precarious duration of human life, have thought by the erection of monuments to glorify the memories of their ancestors with immortal honors. Some have employed the vivid delineations and colors of painting ; some have carved statues from lifeless blocks of wood; while others, by engraving their inscriptions deep on tablets and monuments, have thought to transmit the virtues of those whom they honored to perpetual remembrance. All these indeed are perishable, and consumed by the lapse of time, being representations of the corruptible body, and not expressing the image of the immortal soul. And yet these seemed sufficient to those who had no well-grounded hope of happiness after the termination of this mortal life. But God, that God, I say, who is the common Saviour of all, having treasured up with himself, for those who love godliness, greater blessings than human thought has conceived, gives the earnest and first-fruits of future rewards even here, assuring in some sort immortal hopes to mortal eyes. The ancient oracles of the prophets, delivered to us in the Scripture, declare this; the lives of pious men, who shone in old time with every virtue, bear witness to posterity of the same; and our own days prove it to be true, wherein Constantine, who alone of all that ever wielded the Roman power was the friend of God the Sovereign of all, has appeared to all mankind so clear an example of a godly life. 1.44. Such, then, was his general character towards all. But he exercised a peculiar care over the church of God: and whereas, in the several provinces there were some who differed from each other in judgment, he, like some general bishop constituted by God, convened synods of his ministers. Nor did he disdain to be present and sit with them in their assembly, but bore a share in their deliberations, ministering to all that pertained to the peace of God. He took his seat, too, in the midst of them, as an individual among many, dismissing his guards and soldiers, and all whose duty it was to defend his person; but protected by the fear of God, and surrounded by the guardianship of his faithful friends. Those whom he saw inclined to a sound judgment, and exhibiting a calm and conciliatory temper, received his high approbation, for he evidently delighted in a general harmony of sentiment; while he regarded the unyielding wills with aversion. 2.2. For in that city some of the churches, for the second time since the commencement of the persecutions, were leveled with the ground, and others were closed by the governors of the several districts, in order to prevent any who frequented them from assembling together, or rendering due worship to God. For he by whose orders these outrages were committed was too conscious of his own crimes to expect that these services were performed with any view to his benefit, and was convinced that all we did, and all our endeavors to obtain the favor of God, were on Constantine's behalf. These servile governors then, feeling assured that such a course would be pleasing to the impious tyrant, subjected the most distinguished prelates of the churches to capital punishment. Accordingly, men who had been guilty of no crime were led away, without cause punished like murderers: and some suffered a new kind of death, having their bodies cut piecemeal; and, after this cruel punishment, more horrible than any named in tragedy, being cast, as a food to fishes, into the depths of the sea. The result of these horrors was again, as before, the flight of pious men, and once more the fields and deserts received the worshipers of God. The tyrant, having thus far succeeded in his object, he farther determined to raise a general persecution of the Christians: and he would have accomplished his purpose, nor could anything have hindered him from carrying his resolution into effect, had not he who defends his own anticipated the coming evil, and by his special guidance conducted his servant Constantine to this part of the empire, causing him to shine forth as a brilliant light in the midst of the darkness and gloomy night. 2.64. Victor Constantinus, Maximus Augustus, to Alexander and Arius. I call that God to witness, as well I may, who is the helper of my endeavors, and the Preserver of all men, that I had a twofold reason for undertaking that duty which I have now performed. 2.65. My design then was, first, to bring the diverse judgments formed by all nations respecting the Deity to a condition, as it were, of settled uniformity; and, secondly, to restore to health the system of the world, then suffering under the maligt power of a grievous distemper. Keeping these objects in view, I sought to accomplish the one by the secret eye of thought, while the other I tried to rectify by the power of military authority. For I was aware that, if I should succeed in establishing, according to my hopes, a common harmony of sentiment among all the servants of God, the general course of affairs would also experience a change correspondent to the pious desires of them all. 2.66. Finding, then, that the whole of Africa was pervaded by an intolerable spirit of mad folly, through the influence of those who with heedless frivolity had presumed to rend the religion of the people into diverse sects; I was anxious to check this disorder, and could discover no other remedy equal to the occasion, except in sending some of yourselves to aid in restoring mutual harmony among the disputants, after I had removed that common enemy of mankind who had interposed his lawless sentence for the prohibition of your holy synods. 2.67. For since the power of Divine light, and the law of sacred worship, which, proceeding in the first instance, through the favor of God, from the bosom, as it were, of the East, have illumined the world, by their sacred radiance, I naturally believed that you would be the first to promote the salvation of other nations, and resolved with all energy of thought and diligence of enquiry to seek your aid. As soon, therefore, as I had secured my decisive victory and unquestionable triumph over my enemies, my first enquiry was concerning that object which I felt to be of paramount interest and importance. 2.68. But, O glorious Providence of God! How deep a wound did not my ears only, but my very heart receive in the report that divisions existed among yourselves more grievous still than those which continued in that country! so that you, through whose aid I had hoped to procure a remedy for the errors of others, are in a state which needs healing even more than theirs. And yet, having made a careful enquiry into the origin and foundation of these differences, I find the cause to be of a truly insignificant character, and quite unworthy of such fierce contention. Feeling myself, therefore, compelled to address you in this letter, and to appeal at the same time to your uimity and sagacity, I call on Divine Providence to assist me in the task, while I interrupt your dissension in the character of a minister of peace. And with reason: for if I might expect, with the help of a higher Power, to be able without difficulty, by a judicious appeal to the pious feelings of those who heard me, to recall them to a better spirit, even though the occasion of the disagreement were a greater one, how can I refrain from promising myself a far easier and more speedy adjustment of this difference, when the cause which hinders general harmony of sentiment is intrinsically trifling and of little moment? 2.69. I understand, then, that the origin of the present controversy is this. When you, Alexander, demanded of the presbyters what opinion they severally maintained respecting a certain passage in the Divine law, or rather, I should say, that you asked them something connected with an unprofitable question, then you, Arius, inconsiderately insisted on festhieltest). Bag. had gave utterance to, and with this Vales., 1709, and Str. correspond.}-- what ought never to have been conceived at all, or if conceived, should have been buried in profound silence. Hence it was that a dissension arose between you, fellowship was withdrawn, and the holy people, rent into diverse parties, no longer preserved the unity of the one body. Now, therefore, do ye both exhibit an equal degree of forbearance, and receive the advice which your fellow-servant righteously gives. What then is this advice? It was wrong in the first instance to propose such questions as these, or to reply to them when propounded. For those points of discussion which are enjoined by the authority of no law, but rather suggested by the contentious spirit which is fostered by misused leisure, even though they may be intended merely as an intellectual exercise, ought certainly to be confined to the region of our own thoughts, and not hastily produced in the popular assemblies, nor unadvisedly entrusted to the general ear. For how very few are there able either accurately to comprehend, or adequately to explain subjects so sublime and abstruse in their nature? Or, granting that one were fully competent for this, how many people will he convince? Or, who, again, in dealing with questions of such subtle nicety as these, can secure himself against a dangerous declension from the truth? It is incumbent therefore on us in these cases to be sparing of our words, lest, in case we ourselves are unable, through the feebleness of our natural faculties, to give a clear explanation of the subject before us, or, on the other hand, in case the slowness of our hearers' understandings disables them from arriving at an accurate apprehension of what we say, from one or other of these causes the people be reduced to the alternative either of blasphemy or schism. 2.70. Let therefore both the unguarded question and the inconsiderate answer receive your mutual forgiveness. For the cause of your difference has not been any of the leading doctrines or precepts of the Divine law, nor has any new heresy respecting the worship of God arisen among you. You are in truth of one and the same judgment: you may therefore well join in communion and fellowship. 2.71. For as long as you continue to contend about these small and very insignificant questions, it is not fitting that so large a portion of God's people should be under the direction of your judgment, since you are thus divided between yourselves. I believe it indeed to be not merely unbecoming, but positively evil, that such should be the case. But I will refresh your minds by a little illustration, as follows. You know that philosophers, though they all adhere to one system, are yet frequently at issue on certain points, and differ, perhaps, in their degree of knowledge: yet they are recalled to harmony of sentiment by the uniting power of their common doctrines. If this be true, is it not far more reasonable that you, who are the ministers of the Supreme God, should be of one mind respecting the profession of the same religion? But let us still more thoughtfully and with closer attention examine what I have said, and see whether it be right that, on the ground of some trifling and foolish verbal difference between ourselves, brethren should assume towards each other the attitude of enemies, and the august meeting of the Synod be rent by profane disunion, because of you who wrangle together on points so trivial and altogether unessential? This is vulgar, and rather characteristic of childish ignorance, than consistent with the wisdom of priests and men of sense. Let us withdraw ourselves with a good will from these temptations of the devil. Our great God and common Saviour of all has granted the same light to us all. Permit me, who am his servant, to bring my task to a successful issue, under the direction of his Providence, that I may be enabled, through my exhortations, and diligence, and earnest admonition, to recall his people to communion and fellowship. For since you have, as I said, but one faith, and one sentiment respecting our religion, and since the Divine commandment in all its parts enjoins on us all the duty of maintaining a spirit of concord, let not the circumstance which has led to a slight difference between you, since it does not affect the validity of the whole, cause any division or schism among you. And this I say without in any way desiring to force you to entire unity of judgment in regard to this truly idle question, whatever its real nature may be. For the dignity of your synod may be preserved, and the communion of your whole body maintained unbroken, however wide a difference may exist among you as to unimportant matters. For we are not all of us like-minded on every subject, nor is there such a thing as one disposition and judgment common to all alike. As far, then, as regards the Divine Providence, let there be one faith, and one understanding among you, one united judgment in reference to God. But as to your subtle disputations on questions of little or no significance, though you may be unable to harmonize in sentiment, such differences should be consigned to the secret custody of your own minds and thoughts. And now, let the preciousness of common affection, let faith in the truth, let the honor due to God and to the observance of his law continue immovably among you. Resume, then, your mutual feelings of friendship, love, and regard: restore to the people their wonted embracings; and do ye yourselves, having purified your souls, as it were, once more acknowledge one another. For it often happens that when a reconciliation is effected by the removal of the causes of enmity, friendship becomes even sweeter than it was before. 2.72. Restore me then my quiet days, and untroubled nights, that the joy of undimmed light, the delight of a tranquil life, may henceforth be my portion. Else must I needs mourn, with constant tears, nor shall I be able to pass the residue of my days in peace. For while the people of God, whose fellow-servant I am, are thus divided among themselves by an unreasonable and pernicious spirit of contention, how is it possible that I shall be able to maintain tranquillity of mind? And I will give you a proof how great my sorrow has been on this behalf. Not long since I had visited Nicomedia, and intended immediately to proceed from that city to the East. It was while I was hastening towards you, and had already accomplished the greater part of the distance, that the news of this matter reversed my plan, that I might not be compelled to see with my own eyes that which I felt myself scarcely able even to hear. Open then for me henceforward by your unity of judgment that road to the regions of the East which your dissensions have closed against me, and permit me speedily to see yourselves and all other peoples rejoicing together, and render due acknowledgment to God in the language of praise and thanksgiving for the restoration of general concord and liberty to all. 3.64. Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? 3.65. Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double-mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public. 3.66. Thus were the lurking-places of the heretics broken up by the emperor's command, and the savage beasts they harbored (I mean the chief authors of their impious doctrines) driven to flight. of those whom they had deceived, some, intimidated by the emperor's threats, disguising their real sentiments, crept secretly into the Church. For since the law directed that search should be made for their books, those of them who practiced evil and forbidden arts were detected, and these were ready to secure their own safety by dissimulation of every kind. Others, however, there were, who voluntarily and with real sincerity embraced a better hope. Meantime the prelates of the several churches continued to make strict inquiry, utterly rejecting those who attempted an entrance under the specious disguise of false pretenses, while those who came with sincerity of purpose were proved for a time, and after sufficient trial numbered with the congregation. Such was the treatment of those who stood charged with rank heresy: those, however, who maintained no impious doctrine, but had been separated from the one body through the influence of schismatic advisers, were received without difficulty or delay. Accordingly, numbers thus revisited, as it were, their own country after an absence in a foreign land, and acknowledged the Church as a mother from whom they had wandered long, and to whom they now returned with joy and gladness. Thus the members of the entire body became united, and compacted in one harmonious whole; and the one catholic Church, at unity with itself, shone with full luster, while no heretical or schismatic body anywhere continued to exist. And the credit of having achieved this mighty work our Heaven-protected emperor alone, of all who had gone before him, was able to attribute to himself. |
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| 11. Cyprian, The Lapsed, 9, 25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358 |
| 12. Socrates Scholasticus, Ecclesiastical History, 1.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 309 |
| 13. Philastrius of Brescia, Diversarum Hereseon Liber, 49, 74-76 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 266, 331, 333 |
| 14. Basil of Caesarea, Letters, 188.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 329 |
| 15. Basil of Caesarea, Letters, 188.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 329 |
| 16. Augustine, On Heresies, 27-28, 26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 349 |
| 17. Augustine, Reply To Faustus, 32.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 349 |
| 18. John Chrysostom, Homilies On John, 3.1.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313, 318, 331, 334 |
| 19. Theodoret of Cyrus, Compendium Against Heresies, 1.1, 3.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 274, 329, 333, 349 |
| 20. Epiphanius, Panarion, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 329 |
| 21. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), 1.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297 |
| 22. Jerome, Letters, 41.3, 77.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297, 349 |
| 23. Jerome, Letters, 41.3, 77.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297, 349 |
| 24. Jerome, Commentary On Galatians, 2.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297, 331, 333, 360 |
| 25. Jerome, Commentaria In Epistolam Ad Ephesios, 2.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297 |
| 26. Jerome, Letters, 41.3, 77.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297, 349 |
| 27. Marutha of Maypherqat, Synod., 11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 274 |
| 28. Theodosius Ii Emperor of Rome, Theodosian Code, 16.4.2, 16.5.2, 16.5.5-16.5.8, 16.5.10-16.5.17, 16.5.19-16.5.26, 16.5.29-16.5.34, 16.5.36-16.5.40, 16.5.42-16.5.43, 16.5.45, 16.5.48, 16.5.51, 16.5.56, 16.5.59, 16.5.62-16.5.63, 16.7.1-16.7.3, 16.10.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 311, 312, 313, 314, 318, 319, 330, 331, 332, 334 |
| 29. Isidore of Seville, Etymologies, 8.5.22 (6th cent. CE - 7th cent. CE) Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 360 |
| 30. Augustine, Letters, 222.2 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 266 |
| 31. Florus Lucius Annaeus, Epitome Bellorum Omnium Annorum Dcc, 5 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 349 |
| 32. Epigraphy, Syll. , 3.14 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313 |
| 33. Horsiesios, Letter, 8 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297 |
| 34. Melanthius, Fgrhist, 7.1-7.12 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 308 |
35. Sozomenus, Ecclesiastical History, 2.32, 7.18 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 312, 329 | 7.18. A division arose during the same reign among the Novatians concerning the celebration of the festival of Easter, and from this dispute originated another, called the Sabbatian. Sabbatius, who, with Theoctistus and Macarius, had been ordained presbyter by Marcian, adopted the opinion of the co-presbyters, who had been convened at Pazoucoma during the reign of Valens, and maintained that the feast of the Passover (Easter) ought to be celebrated by Christians as by Jews. He seceded from the Church at first for the purpose of exercising greater austerity, for he professed to adopt a very austere mode of life. He also declared that one motive of his secession was, that many persons who participated in the mysteries appeared to him to be unworthy of the honor. When, however, his design of introducing innovations was detected, Marcian expressed his regret at having ordained him, and, it is said, was often heard to exclaim that he would rather have laid his hands upon thorns than upon the head of Sabbatius. Perceiving that the people of his diocese were being rent into two factions, Marcian summoned all the bishops of his own persuasion to Sangarus, a town of Bithynia, near the seashore, not far from the city of Helenopolis. When they had assembled, they summoned Sabbatius, and asked him to state the cause of his grievance; and as he merely complained of the diversity prevailing in regard to the feast, they suspected that he made this a pretext to disguise his love of precedency, and made him declare upon oath that he would never accept the episcopal office. When he had taken the required oath, all were of the same opinion, and they voted to hold the church together, for the difference prevailing in the celebration of the Paschal feast ought by no means to be made an occasion for separation from communion; and they decided that each individual should be at liberty to observe the feast according to his own judgment. They enacted a canon on the subject, which they styled the Indifferent (ἁ διάφορος) Canon. Such were the transactions of the assembly at Sangarus. From that period Sabbatius adhered to the usage of the Jews; and unless all happened to observe the feast at the same time, he fasted, according to the custom, but in advance, and celebrated the Passover with the usual prescriptions by himself. He passed the Saturday, from the evening to the appointed time, in watching and in offering up the prescribed prayers; and on the following day he assembled with the multitude, and partook of the mysteries. This mode of observing the feast was at first unnoticed by the people but as, in process of time, it began to attract observation, and to become more generally known, he found a great many imitators, particularly in Phrygia and Galatia, to whom this celebration of the feast became a national custom. Eventually he openly seceded from communion, and became the bishop of those who had espoused his sentiments, as we shall have occasion to show in the proper place. I am, for my own part, astonished that Sabbatius and his followers attempted to introduce this innovation. The ancient Hebrews, as is related by Eusebius, on the testimony of Philo, Josephus, Aristobulus, and several others, offered the sacrifices after the vernal equinox, when the sun is in the first sign of the zodiac, called by the Greeks the Ram, and when the moon is in the opposite quarter of the heavens, and in the fourteenth day of her age. Even the Novatians themselves, who have studied the subject with some accuracy, declare that the founder of their heresy and his first disciples did not follow this custom, which was introduced for the first time by those who assembled at Pazoucoma; and that at old Rome the members of this sect still observe the same practice as the Romans, who have not deviated from their original usage in this particular, the custom having been handed down to them by the holy apostles Peter and Paul. Further, the Samaritans, who are scrupulous observers of the laws of Moses, never celebrate this festival till the first-fruits have reached maturity; they say it is, in the law, called the Feast of First-Fruits, and before these appear, it is not lawful to observe the feast; and, therefore, necessarily the vernal equinox must precede. Hence arises my astonishment that those who profess to adopt the Jewish custom in the celebration of this feast, do not conform to the ancient practice of the Jews. With the exception of the people above mentioned, and the Quartodecimani of Asia, all heresies, I believe, celebrate the Passover in the same manner as the Romans and the Egyptians. The Quartodecimani are so called because they observe this festival, like the Jews, on the fourteenth day of the moon, and hence their name. The Novatians observe the day of the resurrection. They follow the custom of the Jews and the Quartodecimani, except when the fourteenth day of the moon falls upon the first day of the week, in which case they celebrate the feast so many days after the Jews, as there are intervening days between the fourteenth day of the moon and the following Lord's day. The Montanists, who are called Pepuzites and Phrygians, celebrate the Passover according to a strange fashion which they introduced. They blame those who regulate the time of observing the feast according to the course of the moon, and affirm that it is right to attend exclusively to the cycles of the sun. They reckon each month to consist of thirty days, and account the day after the vernal equinox as the first day of the year, which, according to the Roman method of computation, would be called the ninth day before the calends of April. It was on this day, they say, that the two great luminaries appointed for the indication of times and of years were created. This they prove by the fact that every eight years the sun and the moon meet together in the same point of the heavens. The moon's cycle of eight years is accomplished in ninety-nine months, and in two thousand nine hundred and twenty-two days; and during that time there are eight revolutions made by the sun, each comprising three hundred and sixty-five days, and the fourth part of a day. For they compute the day of the creation of the sun, mentioned in Sacred Writ, to have been the fourteenth day of the moon, occurring after the ninth day before the calends of the month of April, and answering to the eighth day prior to ides of the same month. They always celebrate the Passover on this day, when it falls on the day of the resurrection; otherwise they celebrate it on the following Lord's day; for it is written according to their assertion that the feast may be held on any day between the fourteenth and twenty-first. |
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| 36. Theophanes Byzantinus, Fragments, 5214 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 328 |
| 37. Epigraphy, I. Mont, 2 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 280 |
| 38. Leontius of Byzantium, Ap. Hippol. Haer., 1.1, 2.1 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 349 |
| 39. Anon., Miracula St. Demetrii, 8.2 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358 |
| 40. Anon., Constitutiones Sirmondianae, 12 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 318 |
| 41. Council of Saragossa [380], Can., 8 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 349 |
| 42. Cyril of Jerusalem, Catechetical Lectures, 16.8 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 349 |
| 43. Aristobolus, Bnj, 4.6, 5.7 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 349 |
| 44. Epigraphy, Ig Ix21, 12.7-13.8 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 265 |
| 45. Hippolytus, Fragments From Commentaries, 1.1 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297 |
| 46. Jerome, Homily On The Exodus, 49, 48 Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 333, 360 |
| 48. John Chrysostom, Comment. In Galat., 42.3.3 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313 |
| 49. John Chrysostom, Commentarius In Genesim, 12.7-13.8 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 265 |
| 50. Papyri, Reynolds, 59 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 297 |
| 51. Pseudo-Tertullian, Adversus Omnes Haereses, 7.2 Tagged with subjects: •montanism, sub-sects Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 330 |
