| 1. Hebrew Bible, Psalms, 73 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rule of faith Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 156 |
2. Hebrew Bible, Proverbs, 1.8, 27.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rule of faith (regula fidei), and linguistic intuition •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 370; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 257| 1.8. "שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ׃", | 1.8. "Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother;", 27.10. "Thine own friend, and thy father’s friend, forsake not; Neither go into thy brother’s house in the day of thy calamity; Better is a neighbour that is near than a brother far off.", |
|
3. Hebrew Bible, Job, 28.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rule of faith (regula fidei), origen’s attitude towards •rule of faith (regula fidei), and linguistic intuition Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 266| 28.12. "וְהַחָכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה׃", | 28.12. "But wisdom, where shall it be found? And where is the place of understanding?", |
|
| 4. Hebrew Bible, Genesis, 3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •regula fidei, rule of faith Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 320 |
| 5. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 434 |
6. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Osborne (2010), Clement of Alexandria, 172| 582a. ἥδιον καὶ ἀλυπότερον, πῶς ἂν εἰδεῖμεν τίς αὐτῶν ἀληθέστατα λέγει; | 582a. how could we determine which of them speaks most truly? In faith, I cannot tell, he said. Well, consider it thus: By what are things to be judged, if they are to be judged rightly? Is it not by experience, intelligence and discussion? Or could anyone name a better criterion than these? How could he? he said. Observe, then. of our three types of men, which has had the most experience of all the pleasures we mentioned? Do you think that the lover of gain by study of the very nature of truth has more experience |
|
| 7. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rule or canon of faith Found in books: Osborne (2010), Clement of Alexandria, 172 |
| 8. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •rule or canon of faith Found in books: Osborne (2010), Clement of Alexandria, 172 |
9. Lucretius Carus, On The Nature of Things, 4.513-4.521 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •rule or canon of faith Found in books: Osborne (2010), Clement of Alexandria, 172| 4.513. Denique ut in fabrica, si pravast regula prima, 4.514. normaque si fallax rectis regionibus exit, 4.515. et libella aliqua si ex parti claudicat hilum, 4.516. omnia mendose fieri atque obstipa necessu est 4.517. prava cubantia prona supina atque absona tecta, 4.518. iam ruere ut quaedam videantur velle, ruantque 4.519. prodita iudiciis fallacibus omnia primis, 4.520. sic igitur ratio tibi rerum prava necessest 4.521. falsaque sit, falsis quae cumque ab sensibus ortast. | |
|
10. New Testament, Matthew, 5.16, 7.7-7.8, 25.1-25.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 241, 255| 5.16. οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. 7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 7.8. πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται. 25.1. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου. 25.2. πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι· 25.3. αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας [αὐτῶν] οὐκ ἔλαβον μεθʼ ἑαυτῶν ἔλαιον· 25.4. αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν. 25.5. χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. 25.6. μέσης δὲ νυκτὸς κραυγὴ γέγονεν Ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν. 25.7. τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν. 25.8. αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. 25.9. ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι Μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς. 25.10. ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετʼ αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα. 25.11. ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι Κύριε κύριε, ἄνοιξον ἡμῖν· 25.12. ὁ δὲ ἀποκριθεὶς εἶπεν Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς. 25.13. Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν. | 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 25.1. "Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them, 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. |
|
11. New Testament, John, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rule of faith •faith/the faith, rule of Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 174; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 144| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. |
|
12. New Testament, Romans, 12.2, 13.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rule of faith •faith/the faith, rule of Found in books: Osborne (2001), Irenaeus of Lyons, 154; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379| 12.2. καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. 13.1. Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν· | 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. |
|
| 13. New Testament, 3 John, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96 |
14. Clement of Rome, 1 Clement, 7.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 370| 7.2. διὸ ἀπολίπωμεν τὰς κενὰς καὶ ματαίας φροντίδας, καὶ ἔλθωμεν ἐπὶ τὸν εὐκλεῆ καὶ σεμνὸν τῆς παραδόσεως ἡμῶν κανόνα, | |
|
15. New Testament, 1 Timothy, 6.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96| 6.20. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, | 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; |
|
16. New Testament, 1 Corinthians, 2.10, 3.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rule of faith •rule or canon of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 433; Osborne (2010), Clement of Alexandria, 172| 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 3.19. ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· | 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness." |
|
| 17. Pseudo Clementine Literature, Contestatio, 1.1-1.7, 4.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 18. Anon., Marytrdom of Polycarp, 4 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 203 |
| 19. Hippolytus, Commentary On The Prophet Daniel, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 111 |
| 20. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 133 |
21. Justin, First Apology, 44, 59 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 163 | 59. And that you may learn that it was from our teachers - we mean the account given through the prophets- that Plato borrowed his statement that God, having altered matter which was shapeless, made the world, hear the very words spoken through Moses, who, as above shown, was the first prophet, and of greater antiquity than the Greek writers; and through whom the Spirit of prophecy, signifying how and from what materials God at first formed the world, spoke thus: In the beginning God created the heaven and the earth. And the earth was invisible and unfurnished, and darkness was upon the face of the deep; and the Spirit of God moved over the waters. And God said, Let there be light; and it was so. So that both Plato and they who agree with him, and we ourselves, have learned, and you also can be convinced, that by the word of God the whole world was made out of the substance spoken of before by Moses. And that which the poets call Erebus, we know was spoken of formerly by Moses. Deuteronomy 32:22 |
|
| 22. Clement of Alexandria, Miscellanies, 1.3.23, 4.4, 4.10.1-4.10.3, 4.22.136 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith •rule or canon of faith •faith/the faith, rule of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 370, 433, 434; Osborne (2010), Clement of Alexandria, 172; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 203 |
| 23. Clement of Alexandria, Christ The Educator, 2.8.73 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rule or canon of faith Found in books: Osborne (2010), Clement of Alexandria, 172 |
| 24. Clement of Alexandria, Excerpts From Theodotus, 41.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 255 |
| 25. Justin, Dialogue With Trypho, 35.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rule of faith Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 11 |
| 26. Tertullian, On The Veiling of Virgins, 1.4-1.5, 1.7, 2.1-2.2, 2.4, 3.1, 4.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 144 |
| 27. Tertullian, On Modesty, 11.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 144 |
| 28. Tertullian, To Scapula, 3.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 255 |
| 29. Tertullian, Against Marcion, 4.28.4-4.28.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 255 |
| 30. Aelius Aristides, Sacred Tales, 133 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 31. Tertullian, On The Pallium, 13.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 249 |
| 32. Tertullian, On The Crown, 1.4, 11.5-11.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 254 |
| 33. Tertullian, On Monogamy, 2.2, 2.4, 4.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 144 |
| 34. Tertullian, On Fasting, Against The Psychics, None (2nd 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, 111, 147 |
| 35. Origen, Commentary On Genesis, 6.20.111, 6.20.113, 6.22.126, 6.30.153, 6.39.194, 6.60.307, 10.10.117-10.10.118, 10.11.49-10.11.58, 10.11.62-10.11.66, 10.24.212, 13.15.93-13.15.94, 13.20.121-13.20.122, 13.27.164, 13.31.187-13.31.192, 13.32.200-13.32.202, 13.38.247, 13.49.322-13.49.324, 13.50.332, 13.51.341, 13.52.350, 13.53.363, 20.38.358-20.38.362, 28.172 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 545 |
36. Eusebius of Caesarea, Life of Constantine, 2.17, 2.64-2.72, 3.64-3.66 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 263, 311 | 2.17. But as soon as he perceived that his adversaries persisted in their resolution, and were already drawing their swords, he gave free scope to his indignation, and by a single charge overthrew in a moment the entire body of the enemy, thus triumphing at once over them and their gods. 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. |
|
| 37. Pamphilus Caesariensis 240-310, Apologia Pro Origene, 3, 1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 213 |
| 38. Origen, Commentary On John, 13.6.33-13.6.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith (regula fidei), origen’s attitude towards Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 213 |
| 39. Cyprian, Letters, 7.1, 16.4.1, 20.1.2 (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, 203 |
| 40. Cyprian, Letters, 7.1, 16.4.1, 20.1.2 (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, 203 |
41. Eusebius of Caesarea, Ecclesiastical History, 3.23.7-3.23.8, 3.32, 4.8.2, 4.22.4-4.22.5, 5.8.9, 5.16.17, 5.16.20-5.16.23, 5.18.5-5.18.10, 7.10.11, 10.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •rule of faith •faith/the faith, rule of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96, 255; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 217, 254, 255, 263 | 3.23.7. When he had come to one of the cities not far away (the name of which is given by some ), and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, 'This one I commit to you in all earnestness in the presence of the Church and with Christ as witness.' And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same witnesses, and then departed for Ephesus. 3.23.8. But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection. 4.8.2. He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols: To whom they erected cenotaphs and temples, as is done to the present day. Among whom is also Antinoüs, a slave of the Emperor Hadrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he [i.e. Hadrian] also founded a city named after Antinoüs, and appointed prophets. 4.22.4. The same author also describes the beginnings of the heresies which arose in his time, in the following words: And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord.Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses. 4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ. 5.8.9. And he refers to Justin the Martyr, and to Ignatius, using testimonies also from their writings. Moreover, he promises to refute Marcion from his own writings, in a special work. 5.16.17. He writes as follows:And let not the spirit, in the same work of Asterius Urbanus, say through Maximilla, 'I am driven away from the sheep like a wolf. I am not a wolf. I am word and spirit and power.' But let him show clearly and prove the power in the spirit. And by the spirit let him compel those to confess him who were then present for the purpose of proving and reasoning with the talkative spirit, — those eminent men and bishops, Zoticus, from the village Comana, and Julian, from Apamea, whose mouths the followers of Themiso muzzled, refusing to permit the false and seductive spirit to be refuted by them. 5.16.20. I will add also short extracts from the third book, in which he speaks thus against their boasts that many of them had suffered martyrdom:When therefore they are at a loss, being refuted in all that they say, they try to take refuge in their martyrs, alleging that they have many martyrs, and that this is sure evidence of the power of the so-called prophetic spirit that is with them. But this, as it appears, is entirely fallacious. 5.16.21. For some of the heresies have a great many martyrs; but surely we shall not on that account agree with them or confess that they hold the truth. And first, indeed, those called Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs for Christ; yet they do not confess Christ himself in truth.A little farther on he continues: 5.16.22. When those called to martyrdom from the Church for the truth of the faith have met with any of the so-called martyrs of the Phrygian heresy, they have separated from them, and died without any fellowship with them, because they did not wish to give their assent to the spirit of Montanus and the women. And that this is true and took place in our own time in Apamea on the Maeander, among those who suffered martyrdom with Gaius and Alexander of Eumenia, is well known. 5.18.5. And again a little farther on he speaks thus concerning one of their confessors:So also Themiso, who was clothed with plausible covetousness, could not endure the sign of confession, but threw aside bonds for an abundance of possessions. Yet, though he should have been humble on this account, he dared to boast as a martyr, and in imitation of the apostle, he wrote a certain catholic epistle, to instruct those whose faith was better than his own, contending for words of empty sound, and blaspheming against the Lord and the apostles and the holy Church. 5.18.6. And again concerning others of those honored among them as martyrs, he writes as follows:Not to speak of many, let the prophetess herself tell us of Alexander, who called himself a martyr, with whom she is in the habit of banqueting, and who is worshipped by many. We need not mention his robberies and other daring deeds for which he was punished, but the archives contain them. 5.18.7. Which of these forgives the sins of the other? Does the prophet the robberies of the martyr, or the martyr the covetousness of the prophet? For although the Lord said, 'Provide neither gold, nor silver, neither two coats,' these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows. But if they are confident, let them stand up and discuss these matters, that if convicted they may hereafter cease transgressing. For the fruits of the prophet must be tried; 'for the tree is known by its fruit.' 5.18.9. But that those who wish may know concerning Alexander, he was tried by Aemilius Frontinus, proconsul at Ephesus; not on account of the Name, but for the robberies which he had committed, being already an apostate. Afterwards, having falsely declared for the name of the Lord, he was released, having deceived the faithful that were there. And his own parish, from which he came, did not receive him, because he was a robber. Those who wish to learn about him have the public records of Asia. And yet the prophet with whom he spent many years knows nothing about him! Exposing him, through him we expose also the pretense of the prophet. We could show the same thing of many others. But if they are confident, let them endure the test. |
|
| 42. Cyprian, Letters, 7.1, 16.4.1, 20.1.2 (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, 203 |
| 43. Cyprian, Letters To Jovian, 7.1, 16.4.1, 20.1.2 (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, 203 |
| 44. Cyprian, The Lapsed, 10, 3 (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, 203 |
| 45. Origen, Homilies On Joshua, 9.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith (regula fidei), origen’s attitude towards Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 13 |
| 46. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •rule of faith (regula fidei), origen’s attitude towards •rule of faith (regula fidei), and linguistic intuition Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 265 |
| 47. Cyprian, Letters, 7.1, 16.4.1, 20.1.2 (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, 203 |
| 48. Eusebius of Caesarea, Martyrs of Palestine, 3.1-3.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 254 |
| 49. Hilary of Poitiers, Liber Ad Constantium Imperatorem, 2.9.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 50. Isidore of Pelusium, Epistulae, 1.67, 1.243, 1.999 (4th cent. CE - 5th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 377, 379 |
| 51. Socrates Scholasticus, Ecclesiastical History, 1.23.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 377 |
| 52. Augustine, On The Holy Trinity, 15.28.51 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rule of faith Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 174 |
| 53. John Chrysostom, Homilies On John, 3.1.9.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313 |
| 54. Philastrius of Brescia, Diversarum Hereseon Liber, 49 (4th cent. CE - 4th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 55. Augustine, Retractiones, 1.4.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rule of faith Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 173 |
| 56. Epiphanius, Panarion, 31.31.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 241 |
| 57. Augustine, On Christian Doctrine, 1.1.1, 3.2.2-3.2.3, 3.2.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 214 |
| 58. Theodosius Ii Emperor of Rome, Theodosian Code, 16.5.2, 16.5.5, 16.5.15, 16.5.19-16.5.22, 16.5.24, 16.5.26, 16.5.29-16.5.30, 16.5.42, 16.5.45, 16.5.51, 16.5.56 (5th cent. CE - 5th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 311, 313 |
| 59. Jerome, Letters, 41.1-41.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 377, 379 |
| 60. Jerome, Letters, 41.1-41.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 377, 379 |
| 61. Jerome, Letters, 41.1-41.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 377, 379 |
| 62. Jerome, Apologetici Adversus Rufinum (Apologia Adversus Libros Rufini.), 2.19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •rule of faith Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 544 |
| 63. Sophronius of Jerusalem, Ap. Phot. Bibl. Cod., 14.17 (6th cent. CE - 7th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 64. Augustine, Letters, 237 (7th cent. CE - 7th cent. CE) Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 67. Pseudo-Tertullian, To His Wife, 1.3.4 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 249 |
| 68. Licymnius Chius, Fragments, 1.4-1.5, 1.7, 2.1-2.2, 2.4, 3.1, 4.1 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 144 |
| 69. Leontius, Contra Nest. Et Eut., 13.6 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 249 |
| 70. Meleager, Ap, 3.1-3.2 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 254 |
71. Sozomenus, Ecclesiastical History, 2.18 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 377 | 2.18. While these disputations were being carried on, certain of the pagan philosophers became desirous of taking part in them; some, because they wished for information as to the doctrine that was inculcated; and others, because, feeling incensed against the Christians on account of the recent suppression of the pagan religion, they wished to convert the inquiry about doctrine into a strife about words, so as to introduce dissensions among them, and to make them appear as holding contradictory opinions. It is related that one of these philosophers, priding himself on his acknowledged superiority of eloquence, began to ridicule the priests, and thereby roused the indignation of a simple old man, highly esteemed as a confessor, who, although unskilled in logical refinements and wordiness, undertook to oppose him. The less serious of those who knew the confessor, raised a laugh at his expense for engaging in such an undertaking; but the more thoughtful felt anxious lest, in opposing so eloquent a man, he should only render himself ridiculous; yet his influence was so great, and his reputation so high among them, that they could not forbid his engaging in the debate; and he accordingly delivered himself in the following terms: In the name of Jesus Christ, O philosopher, hearken to me. There is one God, the maker of heaven and earth, and of all things visible and invisible. He made all things by the power of the Word, and established them by the holiness of His Spirit. The Word, whom we call the Son of God, seeing that man was sunk in error and living like the beasts pitied him, and vouchsafed to be born of woman, to hold intercourse with men, and to die for them. And He will come again to judge each of us as to the deeds of this present life. We believe these things to be true with all simplicity. Do not, therefore, expend your labor in vain by striving to disprove facts which can only be understood by faith or by scrutinizing the manner in which these things did or did not come to pass. Answer me, do you believe? The philosopher, astonished at what had occurred, replied, I believe; and having thanked the old man for having overcome him in argument, he began to teach the same doctrines to others. He exhorted those who still held his former sentiments to adopt the views he had embraced, assuring them on oath, that he had been impelled to embrace Christianity by a certain inexplicable impulse. It is said that a similar miracle was performed by Alexander, who governed the church of Constantinople. When Constantine returned to Byzantium, certain philosophers came to him to complain of the innovations in religion, and particularly of his having introduced a new form of worship into the state, contrary to that followed by his forefathers, and by all who were formerly in power, whether among the Greeks or the Romans. They likewise desired to hold a disputation on the doctrine with Alexander the bishop; and he, although unskilled in such argumentative contests, and perhaps persuaded by his life, seeing that he was an excellent and good man, accepted the struggle at the command of the emperor. When the philosophers were assembled, since every one wished to engage in the discussion, he requested that one whom they esteemed worthy might be chosen as spokesman, while the others were to remain silent. When one of the philosophers began to open the debate, Alexander said to him, I command you in the name of Jesus Christ not to speak. The man was instantaneously silenced. It is then right to consider whether it is a greater miracle that a man, and he a philosopher, should so easily be silenced by a word, or that a stone-wall should be cleft by the power of a word, which miracle I have heard some attribute to Julian, surnamed the Chaldean. I have understood that these events happened in the way above narrated. |
|
| 72. Theophanes Byzantinus, Fragments, 6214 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 398 |
| 74. Anon., Martyrdom of Pionius, 11.2 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 254 |
| 75. Epigraphy, Lex Irnitana, 3.1 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 255 |
| 76. Epigraphy, I. Mont, 10, 12-14, 56, 70, 9, 69 Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 254 |
| 77. Anon., Act. Procons., 1.7 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 255 |
| 78. Anon., Act. Troph., 1.3-1.4 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 254 |
| 79. Leontius of Byzantium, Ap. Hippol. Haer., 2.2, 2.4, 4.1 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 144 |
| 80. Anon., Miracula St. Demetrii, 8.9.3, 9.11-9.12, 9.12.14 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 111, 217, 255 |
| 81. Dead Sea Scrolls, 4Q372, 3.41 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 82. Anon., Hekhalot Literature, 27-31, 22 Tagged with subjects: •nan Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 254 |
| 83. Aristides, Oracles, 28.3 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 84. Horsiesios, Letter, 8 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 379 |
| 86. John Chrysostom, Comment. In Galat., 42.3.3 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313 |
| 87. Lactantius, Lib. Pont., 12.17 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 377 |
| 88. Pseudo-Tertullian, Adversus Omnes Haereses, 7.2 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 377, 379 |
| 89. Libanius, Hypotheses To Demosthenes, 1.3.4 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 249 |
| 90. Epigraphy, Syll. , 3.14 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313 |
| 91. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 18.1-21.9 Tagged with subjects: •faith/the faith, rule of Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 254 |
