Study The Beast

2009-04-05T23:11:00.000-07:00

In Gallijs præterea Sulpitius Severus Martini discipulus in Epistola ad Aurelium Diaconum, eodem die quo Martinus obijt, sic scripsit: non deerit nobis Martinus mihi crede non deerit: intererit de se sermocinantibus, adstabit orantibus, – et assidua benedictione nos proteget. Et paulo post de difficili in cælum ascensu sermonem faciens, addit: Spes tamen superest, illa sola, illa postrema, ut quod per nos obtinere non possumus saltem pro nobis orante de Martino mereamur. Ex hoc constare potest, quali Martinus religione discipulos suos instituebat: nec mirum cum ipse discipulus fuerit Hilarij Pictaviensi qui hanc superstitionem, ut supra explicui, inter primos prædicavit. Cùm itaque Martinus anno 362 quo Hilarius ab Oriente redijt, eum convenerit, & moisterium iuxta urbem Pictaviensem fundans, ab eo tempore Monachismum in Gallias propagavit, pater existens omnium monachorum istius Provinciæ: id argumento satis valido est Monachos omnes Gallicanos ab initio in hac superstitione institutos fuisse. {Laici} autem hoc sæculo monachos tamquam Christianorum religiosissimos summa cum veneratione secuti fuere.
Ex abbatis satis constant status Italiæ et Galliæ. Hispaniarum pag seq. <> Hispaniarum verò similem fuisse statum Prudentius ( qui sæculo Theodosio Magno et filijs ejus scripsit) satis patefecit, dum Hymno in Fructuosum Augurium et Eulogium martyres Tarraconenses sic scribit
O triplex honor o triforme culmen
Quo nostræ caput excitatur urbis
Cunctis urbibus eminens Hiberis
Exultare tribus libet Patronis
Quorum præsidio foventur omnes
Terrarum populi Pyrenearum
Olim tempus erit ruente mundo
Quum te Tarraco Fructuosus acri
Solvet supplicio, tegens ab igni.
<>
Confrequentant obsecrantes
Voce, votis, munere.
Exteri necnon et orbis
Huc colonus advenit.
Fama nam terras in omnes
Præcurrit proditrix
Hic patronos esse mundi
Quos precantes ambiant
Nemo puras hic rogando
ffrustra congessit preces, &c.
Prudentius in Martyres Hemiterium et Cheledonium.
Audit crede preces martyr prosperrimus omnes
Ratosque reddit, quas videt probabiles.
Pareo, complector tumulum, lachrymas quoque fundo,
Altar tepescit ore, saxum pectore. –
Audior, urbem adeo, dextris successibus utor
Domum revertor Cassianum prædico.
Prudent. in Cassianum mart.
Hæc sub Altari sita sempiterno
Lapsibus nostris veniam precatur
Turba –
Sterne te totam generosa sanctis
Civitas mecum tumulis, deinde
Mox resurgentes animas & artus tota sequeris.
Prudent. in martyres 18 Cæsaraugustanos.
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Hactenus de partibus Europeis. Pro Africa loquatur Augustinus, pater Monachorum in ista regione. Ejus autem mens multis in locis proditur. Quæst. 109 in Exodum ait Martyrum sanctorum orationibus propitiatur Deus peccatis populi sui & Quæst. 149. Admonemur cum merita nostra nos gravant ne diligamur a Deo, relevari nos apud eum illorum meritis posse quos deus diligit. Sic et Enarrat. in Psal 88 sub finem: Natalia, ait, sanctorum cum sobrietate celebrate et imitemur eos qui præcesserunt, & gaudeant pro vobis qui orant pro vobis. Insuper lib 7 de Baptismo contra Do <2r> natistas c. 1, Cyprianum invocat. Adjuvet, inquit, nos Cyprianus orationibus suis in istius carnis mortalitate tamquam in caliginosa nube laborantes, ut donante domino, quantum possumus, bona ejus imitemur. Eundem Cyprianum rursus invocat lib 5 c 17. Insuper libro de cura pro mortuis cap. 4 Non video, inquit, quod sit adjumentum mortuorum provisus sepeliendis corporibus apud memoriam sanctorum locus, nisi ad hoc ut dum recolant ubi sint reposita eorum quos diligunt corpora, ijsdem sanctis illos tanquam Patronis susceptos apud Dominum adjuvandos orando commendent. Adhoc lib. 22 de Civ. Dei c. 8. narrat Augustinus inter alia miracula, Florentium quendam pauperem, ad viginti martyres quorum memoria apud Hipponenses celeberrima erat, clara voce ut vestiretur orasse, & mox discedentem vidisse grandem piscem palpitantem in littore in cujus ventriculo erat annulus aureus. Sic et Paulus quendam et postea Palladiam sororem, qui vehementi omnium membrorum tremore concussi erant, dicit, se præsente sanatos fuisse orando ad sanctum Martyrem Stephanum cujus memoria erat in eadem Vrbe: et plena erat, inquit, utroque die Ecclesia & populus universus, quod gestum erat aspiciens, ingentibus clamoribus exultabat. Ex quo sane constat totam urbem Hipponensem hac labe jam infectam fuisse. His adde quod Faustus Manicheus apud Augustinum lib 22 contra Faustum c 21, has corruptiones Catholicis generaliter objiciebat . Sacrificia gentium, inquit, vertistis in Agapes, Idola in Martyres, quos votis similibus colitis defunctorum umbras vino placatis et dapibus: solennes gentium dies cum ipsis celebratis, ut Calendas et Solstitia: de vita certe mutastis nihil. <3r> Cui respondet Augustinus: Populus Christianus memorias martyrum religiosa solennitate concelebrat, et ad excitandam imitationem et ut meritis eorum consocietur atque orationibus adjuvetur: ita tamen ut nulli martyrum, sed ipsi Deo martyrum sacrificemus, quamvis in memorijs martyrum constituamus altaria. Et paulo post addit: Deo quidem in memorijs martyrum frequentissimè sacrificamus. Hæc Augustinus Anno 396 circiter de universalitate Christianorum contra Faustum eos universaliter accusantem. Quid verò per Altaria et sarificia in memorijs martyrum intelligat: patere potest ex praxi Christianorum hujus temporis. Illi enim solebant Altaria super reliquias martyrum & in nomine eorum ad Deum erigere, & eosdem inter sacrificandum invocare. Vnde Augustinus in hoc loco ubi confessus est Christianos memorias martyrum religiosa solennitate concelebrare ut meritis eorum consocientur atque orationibus adjuventur: ne quis ideo putaret Altaria ubi hæ solennitates peragebantur, erigi ad martyres, addit ea erigi ad Deum in memorijs martyrum. Sic et tract: 84 in Ioan. Ideo quippe ad ipsam mensam, inquit, non sic eos [ sc. Martyres] commemoramus quemadmodum alios qui in pace requiescunt, ut etiam pro eis oremus, sed magis ut ipsi pro nobis orent. Item Serm 17 de verbis Apostoli: Habet, inquit, Ecclesiastica disciplina, quod fideles noverunt, cum martyres eo loco recitant ad Altare Dei ubi non pro ipsis oretur, pro cæteris autem defunctis oretur. Injuria est enim pro Martyre orare cujus nos debemus orationibus commendari. Igitur invocatio martyrum solenniter in cœna domini fieri jam cœperat, atque adeo in Ecclesia Africana æque generalis evaserat ac cœnæ istius participatio.
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Hoc etiam {illeg} Augustino notandum est, quod ille defendit hunc cultum eodem modo atque hodierni Pontificij. Præfatæ enim Objectioni Fausti, respondet se Martyres quidem colere at non latria. Eandem distinctionem inter latriam et duliam repetit lib. 10 Civ. Dei c. 1. Et in Psal 96 objicientibus Ethnicis quod Christiani colerent Angelos, respondet similiter, et addit: Vtinam et vos illos colere velletis; facile enim ab ipsis disceretis non illos colere, id est, non colere ut Deos, sed ut sanctos.
Perlustravimus jam regiones Occidentis, sed ablatis adjiciamus tamen sententiam Hieronymi, qui cum genere Occidentalis fuerit & in Oriente per omne fere tempus Valentis Theodosij & filiorum ejus vitam egerit monasticam, utriusque Imperij mores satis calluit & pro utroque loqui potest. Ille autem ad Theodoram de marito defuncto, Epist. 29, ait: Ille jam securus et victor te aspicit de excelso & favet laboranti & juxta se locum præparat. Et in Epistola ad Paulam de obitu blæsillæ: Pro te, inquit, Dominum rogat, mihique veniam impetrat peccatorum. In Epitaphio autem Paulæ: Vale, ait, ô Paula et cultoris tui ultimam senectutem orationibus juva. Fides et opera tua Christo te sociant, facilius quod postulas impetrabis. Hæc sunt particularia; in Epistola verò ad Marcellam [1] generaliter loquitur: Martyrum, ait, ubique sepulchra veneramur, et sanctam favillam oculis apponentes, si liceat etiam ore contingimus. Præterea cum Vigilantius (solus ex occidentalibus homousianis quem lego cultum sanctorum impugnasse) [2] Idolalatras vocaret martyrum cultores, et in eos librum ederet: Hieronymus sic respondet [3] Dicis Vigilanti: Quid necesse est tanto honore <5r> non solum honorare, sed etiam adorare illud nescio quid quod in modico vasculo transferendo colis? Et rursum in eodem libro: Quid pulverem linteamine circundatum adorando oscularis? Et in consequentibus: Prope in ritum gentilium videmus sub prætextu religionis introductum in ecclesijs : sole adhuc fulgente moles cereorum accendi et ubique pulvisculum nescio quod in modico vasculo pretioso linteamine circundatum osculantes adorant – – – – Dicis etiam vel in sinu Abrahæ vel in loco refrigerij, vel subter Aram Dei animas Apostolorum et martyrum consedisse nec posse suis tumulis, & ubi voluerint, adesse præsentes: Tu Deo leges pones? Tu Apostolis vincula injicies, ut usque in diem judicij teneantur custodia, nec sint cum Domino suo de quibus scriptum est: sequuntur agnum quocunque vadit. Si agnus ubique ergo & hi qui cum agno sunt ubique esse credendi sunt. Et cum Diabolus et Dæmones toto vagentur in orbe & celeritate nimia ubique præsentes sunt martyres post effusionem sanguinis sui arca opperiantur inclusi et inde exire non poterunt? Dicis in libello tuo quod dum vivimus mutuò pro nobis orare possumus, postquam autem mortui fuerimus nullius sit pro alio exaudienda oratio: præsertim cum martyres ultionem sui sanguinis obsecrantes impetrare non quiverint: Si Apostoli et martyres adhuc in corpore constituti possunt orare pro cæteris quando pro se adhuc debent esse solliciti, quanto magis post coronas victorias et triumphos? – Male facit ergo Romanus Episcopus qui super mortuorum hominum Petri et Pauli secundum nos ossa veneranda, secundum te vile pulvisculum, offert Domino sacrificia et tumulos eorum Christi arbitratur altaria: <6r> Et non solum unius urbis sed totius orbis errant Episcopi qui Cauponem Vigilantium contemnentes ingrediuntur Basilicas mortuorum. – De Barathro pectoris tui cænosam sparcitiam evomens, audes dicere: Ergo cineres suos amant Animæ martyrum, et circumvolant eos, semperque præsentes, ne forte si aliquis peccator advenerit audire non possint. O portentum in terras ultimas deportandum. Rides de reliquijs Martyrum et cum auctore hujus hæreseos Eunomio. Ecclesijs Christi calumniam struis &c. Hæc est similia Hieronymus æstuanti animo & convicijs quamplurimis pro more Vigilantium adortus. Nam Epistola continuum convitium est . Tanto scilicet fervore hic ferebatur in cultum sanctorum.
Ad objectionem vero de cereis sole adhuc fulgente accensis, respondet Hieronymus id non fieri nisi ab ijs qui zelum habent præter scientiam, eosque propter devotionem non esse culpandos: at pace Hieronymi, Viri qui inter doctissimos & sapientissimos numerabantur hoc ipsum factitabant. Nam Paulinus episcopus Nolanus, Natali 3 Felicis sic cum laude cultum hunc Felici exhibitum describit
Aurea, , nunc niveis ornantur limina velis
Clara coronantur densis altaria lychnis,
Limina ceretis adolentur odora papyris,
Nocte dieque micant, sic non splendorque diei
Fulget, et ipsa dies cælesti illustris honore
Plus micat, innumeris lucem geminata lucernis.
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Animæ quidem triumphatorum Martyrum in cælesti nunc patria vitam agunt, angelorum choros intersitæ: eorum verò corpora non singula quidem singulis monumentis conduntur, sed [4] civitates, et vici hæc inter se sortitò partiti sunt, et servatores animarum atque corporum medicos appellant, et ut urbium custodes ac locorum præsides venerantur: eorumque [5] mediatione et intercessionibus apud Deum, per eos divina munera consequuntur. Sectis itaque eorum corporibus, integra tamen vis et gratia perseverat, et exiguæ illæ ac tantillæ reliquiæ toti nullasque in partes dissecto Martyri parem habet virtutem. Gratia enim quæ pollens vigensque persistit, petentibus dona distribuit, fidei supplicantium liberalitatem suam commensa. – Hi sunt igitur verè hominum duces, principes, propugnatores, custodes, per quos a nobis infortunia avertuntur, proculque arcentur quæ a dæmonibus inferuntur mala. – Dein Platonem et Hesiodm aliosque citans, pergit: Quod si Poeta Hesiodus auxiliares custodesque mortalium eos vocat qui sanctè olim benéque vixerunt, eamque Poetæ hujus sententiam Philosophorum optimus [Plato] adeo confirmavit ut eorum hominum sepulchra colenda esse atque adoranda censuerit; quid ita, quæso, boni viri [ad Græcos Paganos loquitur] quæ ipsi facimus accusatis? Nos enim pari modo eos qui illustri pietate viguerunt, proque ea jugulati ac cæsi sunt, & Auxiliares & Medicos nominamus: at non [6] Dæmonas tamen: absit a nobis absit hic furor: sed amicos Dei fidelesque servos fuisse dicimus,[7] dicendi libertate maxima usos, certissimumque bonorum proventum nobis prænunciantes. – Posse autem sanctorum animas, vel cum extra corpus hoc fuerint, hominum curare negotia, Plato [Philosophus vester] in undecimo Legum libro affirmat, et Socrates. – At neque Socrates neque Philosophorum quisquam, Regumve, aut Imperatorum, tantos honores consecutus est quantos Martyres Christi consecutos videmus. Illorum sepulchra vix noscuntur. Martyrum <8r> vero templa conspicua cernuntur, magnitudineque præstantia, omni præterea ornatus genere variata, splendoremque quodammodo pulchritudinis suæ latè fundentia. Neque verò hæc per annum semel aut bis, aut quinquiès adventamus sed in eis sæpenumerò dies festos peragimus, sæpe diebus singulis eorum Martyrum Domino laudes hymnosque cantamus; & qui integra sunt, valetudine hanc sibi conservari, qui autem morbo quopiam conflictantur, hunc depelli petunt. Petunt et liberos qui his carent, et quæ steriles sunt rogant ut matres fiant: Qui donum adepti sunt, salvum id sibi servari postulant: Qui peregrinationem aliquam auspicantur ab his petunt ut viæ sibi comites sint ducesque itineris: Et qui sospites redeunt gratias referunt: non illos adeuntes ut Deos sed tanquam divinos homines eos orantes, [8] intercessoresque sibi ut esse velint postulantes. Quod verò votorum compotes fiant qui fideliter petunt, palam testantur illorum donaria, curationem indicantia. Alij enim oculorum, alij pedum, alij manuum simulachra [in Templis] suspendunt, ex argento aurove confecta. — Philosophi quidem et Oratores oblivioni dati sunt, Imperatorum vero ac magnorum ducum ne nomina quidem plerique hodie norunt: Martyrum autem nomina notiora sunt omnibus quàm [9] amicorum et familiarium Quin et nascentibus filijs horum vocabula imponere student, securitatem inde ipsis tutelamque comparantes. Sed quid ego philosophos & Imperatores ducesque commemoro, cùm eorum quoque qui passim Dij ferebantur, memoriam e mente hominum aboleverint? Horum namque templa sic destructa sunt, ut ne figurarum quidem permanserit species, nec ararum formam hujus sæculi homines sciant: harum autem materia omnis Martyrum fanis dicata est. Suos enim mortuos dominus deus noster in templa pro dijs vestris induxit, ac illos quidem cassos vanosque reddidit, his autem honorem illorum attribuit. Pro Pandijs enim Diasijsque ac Dionysijs et alijs festis vestris, Petri et Pauli et Thomæ et Sergij et Marcelli et Leontiæ et Panteleemonis et Antonini et Mauritij aliorumque Martyrum solemnitates peraguntur. — Cùm igitur ex honore Martyribus delato quid utilitatis proveniat cernatis, fugite amici, dæmonum errorem, præviaque illorum face ac ductu viam capessite quæ ad Deum perducit.
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Hæc ex Theoderito plenius descripsi quod statum Christianorum hujus temporis egregie exprimant. Iam verò ut ex his et alijs quæ in medium protuli status iste clariùs innotescat, lubet nonnulla adnotare: Et imprimis modum defendendi hunc cultum. Dixit Theoderitus Christianos non adire sanctos ut Deos sed ut Divinos homines orare. Sic et Hieronymus Epistola adv. Vigilantium: Quis o insanum caput aliquando Martyres adoravit? Quis hominem putavit Deum? Augustinus itidem (ut audivimus) distinguit inter Latriam et Duliam, perinde ut hodierni Pontificij dicitque se non colere martyres Latria. Et eodem forte sensu Epiphanius dicit sit Maria in honore colatur Deus, licet hoc minùs constet.
Quotetur præterea mos disecandi et distribuendi reliquias Martyrum inter Ecclesias. Sic Basilius distribuebat reliquias quadraginta Martyrum: unde ipse, Oratione in eosdem, dicit quod non in uno loco se clauserant sed in multis locis hospitio recepti multorum patrias ornaverant nec tamen separati sed inter se commixti. Sic etiam Orosius, ubi reliquias quasdem tanquam Stephani Martyris in Oriente modò detectas detulerat in Occidentem, distribuit eas inter Augustinum, Possidium, Evodium, Projectum, Lucillum ~ ~ aliosque Episcopos Africanos qui totidem Basilicas ijsdem mox ædificabant, ut ex Augustino ostendit [10] Baronius. Easdem communicavit etiam cum a[11] Hispanis et b[12] Gallis: unde Eusebius Gallicanus Hom. 3 de S. Stephano de his reliquijs agens, ait tunc (i.e. antequam Deo revelante detegebantur,) unus locus sepulchri odorum suavitatibus amœnus redditur, nunc a solis ortu, aromatibus virtutum totus orbis impletur. Eodem modo Ambrosium communicasse reliquias Ger <10r> vasij et Protasij cum Episcopis Italiæ, Galliæ, Africæ et Norici, Baronius (an. 387. §42) e diversorum scriptis docet. Sed Theoderitus loco citato satis insinuat hanc praxin distribuendi reliquias universalem fuisse: Martyrum, inquit, corpora non singula quidem singulis monumentis conduntur; sed civitates et vicus hæc inter se sortitò partiti sunt.
[13] [Adnotanda est etiam ingens multiplicatio sanctorum]. Nam populus non solum colebat eos quorum sepulchra a temporibus persecutionum nota servabant, sed et innumeros alios Monachi quotidie tanquam per somnia sibi divinitus revelatos venditabant. Sic a quodam divinitus repertæ dicuntur reliquiæ Cypriani (Greg. Naz. Orat. ) Corpora Protasij et Gervasij ab Ambrosio (Augustin l 9 Confes. c. 7.) Ossa Abacuc et Micheæ prophetarum a Zebenno Episcopo Eleutheropolitano per divinam in somnis visionem. (Sozom. l. 7 Hist. c. ult. Caput Baptistæ a duobus Monachis per revelationem (Marcellini Chron.) Quadraginta Martyrum reliquiæ ab imperatrice Pulcheria per visionem (Sozom. l. 9 c. 2) Corpus Zachariæ Prophetæ a Calimero per visionem (Sozom. l. 9 c. 16,17) Corpora S. Stephani Nicodemi et aliorum a Luciano monacho per visionem (Sozom. ib. & Epist. Luciani forte apud Sur. et Augustin. Serm 91). Et ne particularibus ultra insistam, tam frequentes fuerunt hæ revelationes ut ipsos agros et vias Altaribus mortuorum intus conditorum ubique repleverint, effecerintque ut Concilium quintum Carthaginense anno 398 celebratum, hoc canone superstitioni occurrere niterentur. Placuit, inquiunt, [14] ut Altaria quæ passim per agros aut vias tanquam memoriæ martyrum constituuntur, in quibus nullum corpus aut reliquiæ martyrum conditæ probantur, ab Episcopis qui eisdem locis præsunt si fieri potest evertantur. Si autem hoc propter tumultus populares non sinitur, plebes tamen admoneantur ne illa loca frequentent, ut qui recte sapiunt nulla ibi superstitione devincti teneantur. Et <11r> omnino nulla memoria martyrum probabiliter acceptetur nisi aut ibi corpus, aut aliquæ certæ reliquiæ sint, aut ibi origo alicujus habitationis vel possessionis vel passionis fidelissima origine traditur. Nam quæ per somnia et per inanes quasi revelationes quorumlibet hominum ubique constituuntur Altaria omnimodè reprobantur. Hæc Episcopi Africani. Neque tantum Templa, agri et viæ sed et domus privatæ reliquijs per somnia ficta repertis repletæ fuerunt Monachis easdem passim venditantibus. <> Christianis enim jam in usum venerat Martyres colere in privatis ædibus. Vnde [15] Hieronymus ad Eustochium: Martyres, inquit, tibi quæruntur in cubiculo tuo. Quomodo igitur Monachi hanc consuetudinem in emolumentum suum verterunt audi ex Augustino, cujus hæc sunt verba. Callissimus, ait, hostis <> Audi enim quæ Augustinus[16] de hac re circa annum 400 scripsit. Callidissimus, ait, hostis tam multos hypocritas sub habitu monachorum usquequaque dispersit circumeuntes Provincias, nusquam missos, nusquam fixos, nusquam stantes, nusquam sedentes: alij membra martyrum, si tamen membra martyrum, venditant; [alij fimbrias et phylacteria sua magnificant; alij parentes vel consanguines suos in illa regione se audisse vivere, & ad eos pergere mentiuntur: & omnes petunt, ab omnibus exigunt aut sumptus lucrosæ egestatis, aut simulatæ pretium sanctitatis, &c. Hæc Augustinus circa annum 400. Quinetiam ante annum 386 hæ Martyrum fictorum nundinationes ita invaluerant ut Imperatores hac legi isto anno data abusum conati fuerint reprimere.[17]
Imppp. Gratianus Valentinianus & Theodosius AAA. Cynegio P.P.
Humatum corpus nemo ad alterum locum transferat, nemo martyrem distrahat, nemo mercetur: &c. Dat. 4 Kal. Mart. Honorio et Evodio Coss. [386.]
Conati, inquam, sunt Imperatores malum hac lege reprimere, sed frustra, ut ex subsequenti quærela Augustini modò citata patet. Hæc equidem fecerunt <12r> improbiores sed exinde colligi possunt mores reliquorum quorum imitatione hæc facta sunt. Sed et Eusebius Gallicanus, Homiliâ tertiâ, id satis descripsit his verbis: Requiramus, inquit, quid necessitatis, quidve rationis sit, cùm sancti Martyres in illo Paradisi lumine constituti humanis laudibus non indigent cur tantis hominum studijs celebrentur, cur tantopere mundo huic eorum reliquiæ, Deo revelante, prodantur. Sine dubio propter multiplices causas &c. Hæc Eusebius circa annum 417 ex occasione inventionis reliquiarum S. Stephani. <> De qua re Sozomenes itidem verba faciens; Deus, ait, præsentitum Imperio delectari videbatur, quippe qui non solum bellicos motus præter sententiam sedavit, verum etiam multorum qui sanctitatis causa olim celebres extitissent, sacra corpora patefecit. Cujusmodi illud est quod tunc temporis evenit in Zacharia vetustissimo Propheta et in Stephano diacono. Sozom. l 9 c 16. <> Ambrosius etiam in [18] Oratione ad populum, anno 387, de Protasio et Gervasio per revelationem modo inventis, alludens ad frequentiam similium revelationum, dicit: Non immeritò plerique hanc martyrum resurrectionem appellant. Videro tamen utrum sibi an nobis certi martyres resurrexerunt. Cognovistis imò vidistis ipsi multos a Dæmone purgatos &c. Vides hic, tam frequentem fuisse novorum Martyrum delectionem ut ante annum 387 multorum evaserit opinio, hanc esse primam illam sanctorum resurrectionem de qua agitur in Apocalypsi cap 20. Quod sanè notatu dignum est.
[Hæc de multitudine revelationum. Iam verò ut cujus generis istæ fuerint intelligas, lubet in exemplum adijcere revelationem illam celeberrimam Corporum Stephani protomartyris et Nicodemi et Gamaleelis, prout ipse Lucianus Presbyter sibi factam narrat. Scribit igitur Lucianus animam Gamaleelis sibi ter per somnum apparuisse et prima vice dixisse: Luciane, Luciane, Luciane, Vade in civitatem Ierusalem et dic sancto Ioanni Episcopo; Quandiu clausi sumus & non apperis nobis? Et maximè quia in temporibus tui sacerdotij oportet nos revelari? Aperi nobis festinanter monumentum ubi in negligentia positæ sunt reliquiæ nostræ, ut per nos apperiat Deus et <13r> Christus ejus et spiritus sanctus ostium clementiæ suæ in hoc mundo. Periclitatur enim sæculum ex multis casibus qui fiunt in eo quotidiè. Et non tantum sollicitus sum pro me quantum pro his qui sunt mecum positi sancti & multi honoris digni &c. [i. e. pro S. Stephano & Nicodemo.] Dein secundam tertiamque visionis apparitionem narrans ait Gamalielem ultimò comminantem ac fremebundum dixisse: Quare usque nunc dissimulasti & noluisti pergere & dicere Episcopo Ioanni quæ tibi dicta sunt & ostensa? Quam excusationem habebis apud Deum aut quam veniam pro hoc contemptu sperabis in die judicij? Numquid non vides quanta siccitas est et tribulatio in toto mundo, & tu negligenter agis? – Exurge igitur et vade et dic illi ut apperiat nobis et faciat locum Orationis, ut intercessione nostra miseriatur Dominus populo suo. Narrat dein Lucianus quomodo cum sepulchrum juxta visionem apperiebatur, eâdem horâ septuaginta tres, qui vel dæmonibus correpti vel alijs languoribus infirmi aderant, odore sepulchri sanati sunt, & pluvia magna in refectionem terræ descendit. Hæc Lucianus in Epistolâ quæ eodem tempore latinitate donata per Occidentem æque ac Orientem spargebatur: omnibus fidem adhibentibus, et Augustino alijsque multis utriusque imperij Episcopis reliquias ut dictum est inter se dividentibus, & innumera miracula per easdem facta narrantibus. Ex hac igitur tam celebri sanctorum revelatione quasi in ingens & pernecessarium humani generis emolumentum facta, de stupenda sæculi credulitate & superstitione, deque fraude Diabolorum hominumve in cæteris revelationibus conjectare licet. Aliud tamen exemplum adjiciam. Ambrosius ubi populus Mediolanensis contendebat Basilicam non sine Martyre <14r> dedicandam esse, dicit se respondisse Faciam si martyrum reliquias invenero, statimque subijsse, ait, veluti cujusdam ardorem præsagij deinde Protasium et Gervasium invenisse. Animadverte quæso ardorem præsagij. Annon ardor iste propositum, consilium & machinationem subolet? Sed audi præterea quæ sequuntur. Narrat Paulinus in vita Ambrosij quod cum per inventas has reliquias miracula mox fierent, Ariani de Martyribus vel de Domini Sacerdote loquebantur quod immundi spiritus non Dei gratiâ per ipsos [Martyres] operante pellerentur, sed accepta pecunia se torqueri mentirentur. qui grati {Viris} itaque [pergit] ex ipsa multitudine subitò arreptus spiritu immundo clamare cœpit, ita optare se torqueri eos ut ipse torquebatur qui negarent martyres, vel qui non crederent in trinitatis veritatem quam docet Ambrosius. Hæc Paulinus: Quibus similia sunt quæ Ambrosius ipse serm 91 ad populum in dedicatione Basilicæ de hac re fatus est. Audivimus, inquit, hodie dicentes eos quibus manus imponebatur neminem posse esse salvum qui patrem et filium et spiritum sanctum negaret, qui trinitatis omnipotentem virtutem non crederet. Confitetur hoc diabolus sed Ariani nolunt fateri. Dicit Diabolus sic torqueatur quemadmodum ipse a martyribus torquebatur qui spiritus sancti deitatem negarit. Non accipio Diaboli testimonium sed confessionem. Dicebant hodie et superiore die vel nocte Dæmones: scimus quia martyres estis: Et Ariani dicunt: nescimus, nolumus intelligere, nolumus credere. Dicunt Dæmones martyribus: Venistis perdere nos? Ariani dicunt, Non sunt Dæmonum vera tormenta sed ficta et composita ludibria. Confer <15r> jam hæc omnia inter se, et senties forte quo studio hi Martyres reperti sunt et nomen atque honor Martyrum contra impugnantes defensum. Cæterùm sive fraude Hypocritarum sive manu diaboli somnia excitantis, has Martyrum revelationes contigisse dicamus (nam utroque modo contigisse videntur) hæc omnis somniantium et reliquias vendi tantium turba pro pseudoprophetica reprehendi debet. Ad eos utique verissimè pertinet istud Mosaicum:

[19]

[20]
<16r>
Insuper notari potest mos dedicandi Templa et Altaria per reliquias Martyrum. Aut reliquiæ quærebantur in dedicationem Basilicæ ; ut in casu Ambrosij: Aut reliquijs conquisitis Basilicæ construebantur ut in casu Gaudentij Brixiensis Aut si Basilicæ jam constructæ reliquiæ novæ superveniebant, novum saltem ijsdem in Basilica ista constituebatur Altare. et hinc multa Altaria in eâdem Basilicâ. Nam Altare martyri quondam dedicatum, non licebat (ut opinor) rursus dedicare, neque novus martyr sine Altari colendus exponebatur. Quin imò Altare Dei et sepulchrum martyris jam idem erant evaserant more obtinente ut reliquiæ sub Altaribus conderentur: cujus rei meminit Ambrosius in exhortatione ad virgines de reliquijs Vitalis et Agricolæ, et in Epist ad Sororem de inventione reliquiarum Protasij et Gervasij. Sic et Augustin Serm 11 de Sanctis. Hieron ep. 2 adv. Vigilant. & Sozom l 5 c 8. Et hinc Altaria non tantum in templis sed et ubique per agros et vias constructa: monachis hæc super cadavera quæ pro reliquijs martyrum per somnia revelatis venditabant, in devotionem populi passim erigentibus.
Si jam consideres ingentem numerum martyrum et quomodo eidem martyrj nonnumquam plura templa condebantur: inde colliges ingentem numerum Templorum. Martyrum sepulchra quamplurima a temporibus persecutionum conservabantur. Præter hos alij innumeri tanquam per somnia detecti recipiebantur. Atque singulorum corpora sæpenumero dissecta et per plures urbes et vicos, & nonnunquam per totum fere orbem dispersa fuerunt. Quis igitur <17r> non fatebitur terras omnes abominationum plenissimas? Quis numerum inibit locorum his abominationis dedicatorum. Certe tam ingens fuit numerus Templorum ut Theodoretus numerum martyrum inde computans dicit multas fuisse myriades. Nos, inquit,[21] martyrum myriadas multas ostendimus: Testes sunt eorum excitata Templa, quæ et urbes exornant & illustrant regiones. Et alibi:[23] Abolita Idolorum Templa, Idolorum aræ funditus subversæ, illustres Ecclesiæ ubique extructæ, in civitatibus, in pagis, in agris, in extremis provinciarum finibus martyrum templa pulcherrima fabrifacta. Et rursus:[24] Sepulchra martyrum ubique terra marique resplendent. Per Sepulchra Martyrum intellige Martyria vel Templa. Sic enim Templa vocitabantur propter martyres sub Altari conditos in quorum memoriam et honorem condita erant. pag. sequ. <> Nam veneratio martyrum cœpta est in sepulchris: dein sepulchra angustiora in conventus populorum erecta sunt, quæ istius sæculi scriptores indifferenter Sepulchra Martyrum, Martyria, Basilicas, Templa et Ecclesias appellabant. Eodem modo templa etiam Paganorum a sepulchris orta esse tradunt Ecclesiastici Scriptores. De ingenti vero talium sepulchrorum multitudine hoc tempore oritura vaticinatus est Hermes ille antiquus, dicendo quod tempus venturum esset quo omnis Ægyptiorum sancta veneratio (sic enim cultum Deorum Gentilium vocat) in irritum casura frustraretur & auferretur de Ægypto: quodque tunc terra ista sanctissima sedes delubrorum atque Templorum, sepulchrorum esset mortuorumque plenissima. Quod vaticinium ut impletum Augustinus commemorat l. 8 Civ. Dei c 26, dicens: Hoc [inditur Hermes dolere quod memoriæ martyrum nostrorum templis eorum delubrisque succederent : ut videlicet qui hæc legunt animo a nobis averso atque perverso, putent a Paganis Deos cultos fuisse in Templis, a nobis autem coli mortuos in Sepulchris. — Dolor Dæmonum per eum loquebatur, qui suas futuras pœnas apud sanctorum martyrum memorias imminere mærebant. In multis enim talibus locis torquentur et confitentur, & de possessis corporibus hominum ejiciuntur.
<>
Templorum numero ostenso, consideretur splendor eorum. Audivisti e Theoderito quomodo aureis & argenteis muneribus in honorem martyrum suspensis ornabantur. Plerisque etiam tecta et limina erant aurea. Sic enim Ruffinus l. Hist. c. dicit aurea lecta reliquijs Baptistæ in Ægypto consurgisse. Et [25] Damasus Templum Agnetis constructum fuisse: Templorum quod vincit opus, terrenaque cuncta:
Aurea nam rutilant summi fastigia tecti.
Et Paulinus natali 3 Felicis
Aurea nunc niveis ornantur limina velis.
Insuper egregium ornamentum a Damaso Papa in Ecclesia S. Athanasiæ positum, ostenditur his versibus
[26] Antistes, Damasus picturæ ornarat honore
Tecta, quibus nunc dant pulchra metalla decus.
Divite testatur pretiosior aula nitore
Quos rerum effectus possit habere fides.
pag sequ. <> Prudentius itidem de Templo Eulaliæ Virginis, ait:
Tecta corrusca superrutilant
De laquearibus aureolis
Saxaque cæso solum variant
Floribus ut rosulenta putes
Prata rubescere multimodis.
Sic et de monumento Hippolyti Martyris:
Ipsa illas animæ exuvias, quæ continet intus
Ædicula argento fulgurat ex solido
Præfixit tabulas dives manus æquore levi
Candentes recavum quale nitet speculum
Nec Parijs contenta aditus obducere saxis
Addidit ornando clara talenta operi.
Templum deinde hujus martyris describit augustissimum auroque ornatum, et hymno in Fructuosum Augurium et Eulogium Martyres Tarraconenses dicit istorum etiam Templo aurata tecta fuisse. <> Neque pauca erant templa in hunc morem ornata sed <18r> sed gentes et urbes tali magnanimitate inter se contendere visæ sunt. Vnde Hieronymus in epistola ad Nepotianum generaliter dicit: Multi ædificant parietes & columnas Ecclesiæ substruunt, Marmora nitent, auro splendent laquearia, gemmis altare distinguitur. Et similiter ad Demetriadem: Alij, inquit, ædificent Ecclesias, vestiant parietes marmorum crustis, columnarum moles advehant, earumque deaurent capita pretiosum ornamentum non sentientia, ebore argentoque valvas, & gemmis aurata distinguant altaria. Non reprehendo, non abnuo. Vnusquisque in sensu suo abundet. Meliusque est hoc facere quàm repositis opibus incubare. Sed tibi aliud propositum est &c. Similia repetit Hieronymus Coment. in c. 7 Hieremiæ, ut & Comment in c. 8 Zechariæ. Certe magnificentia horum sepulchrorum adeo in immensum crevit ut Prosper (lib. de promiss. & prædict. part. 3, c 38) referat templum suo tempore hoc est ante annum 440 extructum esse cujus tanta erat magnitudo & excellentia ut etiam plateam haberet quæ ad ipsum ducebat duorum millium passuum longitudinis totam pretioso pavimento & columnis ac muris ornatam. Vasa præterea ex metallis pretiosis construi solebant: de quibus Augustinus in Psal 113. Sed et nos, inquit, pleraque instrumenta & vasa ex auro et argento habemus in usum celebrandorum Sacramentorum quæ ipso ministerio consecrata sancta dicuntur. Prudentius autem in hymno de S. Laurentio Tyrannum inducit sic loquentem
Hunc esse vestris Orgijs
Moremque et artem proditum est,
Hanc disciplinam fœderis,
Libent ut auro Antistites:
Argenteis scyphis ferunt
Fumare sacrum sanguinem,
Auroque nocturnis sacris
Adstare fixos cereos.
Et præter hæc omnia audivistis e Theoderito quomodo votorum compotes donaria curationes indicantia, nempe simulachra manuum pedumque & similia ex argento aurove confecta in templis suspendere solebant. <> Vnde Prudentius de martyribus Hemiterio et Cheledonio ait quod populi eos confrequentant, obsecrantes voce, votis, munere. Ac de concurrentibus ad templum Hippolyti quod quisque cum pignoribus rapidum carpere gestit iter: templumque hujus martyris vocat muneribus opulens. <> Hæc autem non refero quasi sumptus et magnificentiam, in vero cultu Dei improbarem, sed ut ostenderem studium sæculi hujus in falso cultu sanctorum. Hoc enim est quod dicitur in Daniele (c 11) de Rege illo scelesti: In sede ejus una cum Deo honorabit Mahuzzimos [i.e. protectores] cum Deo inquam quem patres ejus non norunt honorabit [eos] auro et argento gemmisque et rebus desideratissimis.
Sed cum Prophetiæ hujus meminerim, notari potest etiam distributio regionum inter sanctos. Non omnes omnium urbium Protectores constituebantur, sed hic unius urbis, ille alterius, tertius duarum urbium pluriumve, prout illorum reliquiæ inter urbes et vicos distribuebantur. Civitates, inquit Theoderitus, et vici corpora martyrum inter se sortitò partiti sunt, et ut urbium custodes & lo <19r> corum præsides venerantur. Et hoc est quod in Daniele c 11 dicitur: Terram [inter Mahuzzimos] dividet in patrimonium. De hisce urbium et oppidorum vel potius singulorum hominum (nam eo superstitionis jam deventum erat) specialibus patronis loquitur etiam Leo I qui anno 440 factus erat Episcopus Romanus: Sicut nos, inquit[27] experti sumus & nostri probavere majores, credimus atque confidimus inter omnes labores istius vitæ ad obtinendam misericordiam Dei semper nos specialium patronorum orationibus adjuvandos. Huc spectat illud Theoderiti: quod Christiani nascentibus filijs martyrum vocabula imponere student securitatem inde ipsis tutelamque comparantes.
Proximum quod adnotabimus est devotio populi erga sanctos. Civitates et vici, inquit Theoderitus, corpora martyrum inter se sortitò partiti, servatores animarum et corporum medicos appellabant, et ut urbium custodes ac locorum præsides venerabantur. Templa amplissima omnique ornatus genere variata passim construebant; in eis dies festos frequentissimè celebrabant, imò sæpe diebus singulis; sanitatem, liberos et omne genus benedictionum ab ijs petebant, & propter accepta gratias reddebant, ac donaria etiam votorum compotis: eorum nomina meliùs noverant quàm familiarium; eaque nascentibus filijs imponebant, tutelam inde ipsis comparantes. Servorum Crucifixi sepulchra, inquit [28] Chrysostomus, regijs aulis sunt clariora non magnitudine et pulchritudine ædificiorum (nam et in hoc superant) sed quod multò majus est, convenientium studio. Et alibi dicit,[29] civitates ad martyrum sepulchra concurrere & populos eorum amore inflammari. Et nonnunquam populum hortatus est (ut supra notavimus) ne per nimiam suam spem et confidentiam in sanctis, ipsi desides fiant in reliqua religione. In Africa certe superstitio ante annum 398 jam generalis, fervida & infixa evaserat ut Episcopi metuerent ne Altaria per agros et vias falsis <20r> Martyribus dicata non possent everti sine populari tumultu. Sed et ex peregrinationibus ad loca superstitionum affectio populi abundè manifestatur. Tanto studio petebant memorias Domini in Palæstina ut Erasmus in vita Hieronymi diceret eo tempore quo Hieronymus primò in Orientem perrexit, hoc est circa annum 370, Vrbis Hierosolymitanæ tantam fuisse apud omnes religionem ut parum pius sibi videretur qui Hierosolymis non fuisset. ~ ~ ~ ~ ~ ~ Hieronymus in Epistola ad Paulinum Hierosolymis anno 394 data, describens mores monachorum qui in eremis degebant, dicit quidem Antonium et cuncta Ægypti et Mesopotamiæ Ponti Cappadociæ et Armeniæ examina non vidisse Hierosolymam: deinde describens tempora quæ Constantinum præcesserunt, dicit; Ab Hadriani temporibus usque ad Imperium Constantini, per annos circiter centum octoginta, in loco resurrectionis simulachrum Iovis, in Crucis rupe statua ex Marmore Veneris a gentibus posita colebatur. At de sui temporis mundo Christiano ibidem ait : De toto huc orbe concurritur. Plena est civitas universi generis hominum, & tanta utriusque sexûs constipatio ut quod alibi ex parte fugiebas, hic totum sustinere cogaris. Sic et in epistola ad Marcellam describit Hieronymus quomodo de Gallia Britannia, Armenia, Persia, India, Æthiopia, Ægypto, Ponto, Cappadocia, Syria Cœle, Mesopotamia totoque orbe, qui in religione primi sunt & præsertim Monachorum examina, concurrunt ad loca sancta, diuque concurrêre, putantes, ait, minus se religionis, minus habere scientiæ, nec summam, ut dicitur, accepisse manum virtutum nisi in illis Christum adorassent locis de quibus primum Evangelium de patibulo corruscaverat. Hanc consuetudinem suggerit Hieronymus a temporibus Apostolorum derivatam fuisse, cum tamen ipse loco jam citato contrarium suggerit: ex Eusebio scilicet qui in Constantini monumenta sancta aggeribus terræ operta <21r> et superinductis Gentilium abominationibus profanata et quasi abolita, ad usque Concilium Nicænum & ultra jacuisse: Deo, ut mihi videtur, hoc eousque permittente, eodem concilio quo corpus Mosis olim voluit occultari. Certè perpauci ante hoc tempus loca sancta visitabant , ijque fortasse spectandi non colendi causa id fecerint. Iam verò hæc consuetudo in superstitionem statim cessit. Sic enim Palladius in vita Ruffini dicit Ruffinum 27 annis excepisse eos, qui veniebant Hierosolyma voti causa, et Episcopos & monachos & Virgines & omnes qui adventabant suis fovisse expensis. Et Hieronymus, Epist 154 ad Desiderium, dicit: Certe adorasse ubi steterunt pedes Domini pars fidei est. Quali autem adoratione Hieronymus expressit in vita Paulæ, ubi describens quomodo loca sancta visitabat: Prostrata, inquit, ante crucem, quasi pendentem dominum cerneret, adorabat. De hac autem adoratione Paulinus, Epist 11 ad Severum, generaliter loquitur: Operante, inquit, divina virtute jugi miraculo, Crux in materia insensata vim vivam tenens, ita ex illo tempore [quo invocata est] innumeris pene quotidie hominum votis lignum suum commodat, ut detrimenta non sentiat, et quasi intacta permaneat, quotidiè dividuam sumentibus & semper totam venerantibus. De hac ligni quasi per vegetationem continua restitutione Cyrillus Hierosolemitanus meminit etiam in Catachesi 10, dicens: Quinque panes testantur in quinque millia multiplicati: Lignum Crucis testatur ad hodiernum diem apud nos apparens, & apud eos qui secundum fidem ex illo capientes, hinc universum orbem ferè jam replerunt. Sic et Catach 4 & 13: Ligno crucis, ait, universus terrarum orbis partes repletus est. Multiplica <22r> tionem hanc credat qui potest. Certè ego ne Crucem quidem repertam sed potiùs fictam fuisse suspicor. Nam inventio ejus Hellenæ matri Constantini tribuitur, Eusebius autem, etsi in Oratione de Laudibus Constantini, gesta Hellenæ in locis sanctis descripsit, et inventio Crucis cæteris quid nobilius sit ne verbum tamen de eâ protulit. Sed utut sit, ex allatis patet ingens superstitio erga reliquias Servatoris, quam et Chrysostomus, lib 1. Quod Christus sit Deus, satis descripsit in verbis. Vnde ergo, dic mihi, ait, omnibus tantum Crucis studium & quòd ita desiderata cunctis, & omnibus desiderabilior? Ipsum ergo lignum, in quo positum sanctum corpus Domini & crucifixum, quarénam habere totus orbis ita contendit ut qui parvum quiddam ex illo habent, hoc auro includant, tam viri quàm mulieres, & cervicibus suis aptant, hinc valde honestati & magnifici, muniti et protecti, licèt condemnationis fuerit lignum? Hæc Chrysostomus, , quibus consentaneum est quod Paulinus Nolanus[30] Severo reliquias Martyrum desideranti earum vice particulam Crucis auro inclusam in dedicationem Basilicæ transmisit.
Neque tantum gentes ad Servatoris reliquias voti et venerationis causa profectæ sed et ad reliquias diversorum martyrum. Philoromus qui Imperante Iuliano factus est Monachus, fuitque Basilo M. Charissimus, pedestri itinere, ut narrat Palladius in vita ejus peregrinatus est Romam ad orandum in martyrio sanctorum Petri et Pauli; item Alexandriam profectus est, cùm vovisset, in Martyrium S. Marci. & voti gratia, bis pedibus ivit Hierosolyma ad honoranda loca sancta. Augustinus autem Serm. 1 de Sanctis Petro et Paulo, confluxum gentium ad memoriam eorum testatur: Be <23r> atissimum Petrum piscatorem modò genubus provolutis, inquit, adorat gentium multitudo. Et Paulinus natali 3 S. Felicis scribit turbas innumerabiles ex remotissimis locis peregrinari solitas ad corpus S. Felicis. Prudentius etiam in Hymno de SS Hemeterio et Chelidonio
Exteri, inquit, nec non et orbis
Huc colonis advenit.
Fama nam terras in omnes
Præcucurrit proditrix
Hîc patronos esse mundi
Quos precantes ambiant.
Et in passione Hippolyti martyris
Mane salutatum concurritur omnis adorat
Pubis. eunt redeunt solis ad usque obitum.
Conglobat in cuneum Latios simul, ac peregrinos
Permistim populos, religionis amor.
Oscula perspicuo figunt impressa metallo
Balsama diffundunt, fletibus ora rigant.
Hoc itaque modo quotidie frequentabant Martyrem hunc tam peregrini quam indigenæ: sed in die festo Poeta concursum populorum describit omni ferè fide majorem.
Iam cum se renovat, inquit, decursis mensibus annus,
Natalemque diem passio festa refert:
Quanta putas studijs certantibus agmina cogi,
Quæve celebrando vota coire Deo?
[31] Vrbs Augusta suos vomit, effunditque Quirites
Vna et Patricios ambitione pari.
Confundit plebeia phalanx umbonibus æquis
Discrimen procerum præcipitante fide
Nec minus Albanis acies se candida portis
Explicat, & longis ducitur ordinibus.
Exultant fremitus variarum hinc inde viarum
Indigena, et Picens, plebs et Etrusca venit.
Concurrit Samitis atrox habitator, & altæ
Campanus Capuæ, jamque Nolanus adest.
<24r>
Quisque sua lætus cum conjuge, dulcibus et cum
Pignoribus, rapidum carpere gestit iter.
Vix capiunt patuli populorum gaudia campi,
Hæret et in magnis densa cohors spatijs.
<25r>
Constantiæ Constantini sororis et Licinij nuper conjugis accidit presbyterum quendam venire in notitiam latenter partibus Arij faventem. Sed is primò nihil omninò de his apud sororem principis aperire: ubi vero multa familiaritas copiam tribuit, paulatim sermonem cœpit aspergere, invidiam dicens Ario generatam & pro simultatibus privatis episcopum suum rem contentiosè exagitavisse æmulationis stimulo confixum, quod Arius apud plebem satis charus haberetur. Hæc atque ejusmodo alia frequentius suggerens, animos Constantiæ suos efficit. Quæ cum diem obitura, visitaretur a fratre, atque ab eo blande religiosèque compellaretur, extremam dicitur ab eo gratiam poposcisse ut presbyterum in familiaritatem reciperet & quae sibi ab eo pro spe & salute suggererentur, audiret; se quidem jam ex hac luce discedentem nihil curare: pro fratris vero statu esse sollicitam, ne forte pro innocentium pœnis, regni sui pateretur excidium. .Quibus ille monitis a sorore susceptis, accommodavit aurem presbytero (Ruffin l. 1 c. 11 Sozom. l 2 c 27) et causam Arij denuò ventilandam esse censuit (Sozom. ib.) Quare confestim illum cunctantem semel atque iterum ab exilio revocavit, hujusmodi literis:
Victor Constantinus Maximus Augustus, Ario.
Iampridem gravitati tuæ significatum est, ut ad Comitatum nostrum venires, quô majestatis nostræ conspectu frui posses. Sed mirari satis non possumus, quod confestim id non præstiteris. Conscenso igitur vehiculo publico ad Comitatum nostrum venire accelera ut nostram clementiam ac beneficentiam expertus, in patriam reverti possis. Data ante diem quintum Calendarum Decembrium.
Arius igitur acceptis Imperatoris literis, haud multò post Constantinopolim venit. Erat cum illo etiam Euzoius quem Alexander Diaconatus honore exuerat, tunc cum Arium ejusque socios deponeret. Socr l 1 c 25. Illi ergo, rogante Imperatore, libellum fidei composuerunt ut sequitur.
Religiosissimo Deique amantissimo Domino nostro Imperatori Constantino Arius & Euzoius: sicut præcepit Deo <26r> carissima pietas tua, Domine Imperator, fidem nostram exponimus, scriptisque profitemur coram Deo, nos et illos qui nobiscum sunt, ita credere uti subjectum est. Credimus in unum Deum, patrem omnipotentem, & in Dominum Iesum Christum, filium ejus, qui ex eo [32] genitus est ante omnia sæcula: Deum Verbum per quem omnia facta sunt, quæ in cælo et quæ in terrâ: qui descendit & incarnatus est: qui passus est & resurrexit & ascendit ad cælos & iterum venturus est ut judicet vivos ac mortuos. Et in spiritum sanctum; in carnis resurrectionem & in vitam venturi sæculi, regnumque cælorum, & in unam Catholicam Ecclesiam Dei, quæ a primis, cardinibus ad ultimos usque terrarum fines porrigitur. Hanc fidem ex sanctis Evangelijs accepimus, Domino Discipulis suis dicente: Ite & docete omnes gentes baptizantes eos in nomine Patris & Filij & Spiritus sancti. Nisi hæc ita credimus et nisi verè suscipimus Patrem et ffilium et Spiritum sanctum, sicut omnis Catholica Ecclesia & Scripturæ docent, quibus per omnia credimus; Iudex noster est Deus nunc et in futuro sæculo. Quapropter pietatem tuam rogamus, Deo carissime Imperator, ut cùm Ecclesiastici simus, & fidem ac sensum Ecclesiæ sanctarumque scripturarum teneamus, per pacificam ac religiosam pietatem tuam uniamus matri nostræ Ecclesiæ, sublatis videlicet quæstionibus ac disputationibus superfluis: ut et nos et Ecclesia mutuam inter nos pacem servantes, solemnes preces pro pacato imperio majestatis tuæ et pro universa stirpe tua, simul omnes ad deum fundamus. Socr lib 1 c 26. Sozom lib 2, cap. 27. <> Imperator itaque cùm hæc ei placerent [33] convocat Episcopos, ut causam Arij denuò cognoscerent. Et ipsis etiam fides Arij complacuit, neque ampliùs, cùm se libertatem jam recepisse cernerent, exigunt ut Consubstantiali subscribatur. Arius itaque ab his receptus in communionem, mittitur Alexandriam ut in locum suum restitueretur. <>
Interim Eusebius et Theognis, audito quod Arius ab exilio revocatus esset, sed causa revocationis nondum plane perspecta sequentes literas ad hos Episcopos mittunt. Nos quidem a vestra pietate dudum condemnati indicta causa, judicium sanctitatis <27r> vestræ placide et cum silentio ferre debemus. Sed quoniam absurdum est, argumentum calumniæ adversus semetipsum silentio suo præbere, idcirco significavimus vobis, nos et in fide unanimes conspirasse; & notione consubstantialis examinata, omni studio in pacem incubuisse nullam unquam hæresin secutos. Cumque ob securitatem et tranquilitatem Ecclesiarum ea suggessemus quæ nobis in mentem veniebant, et eos quibus a nobis satisfieri oportebat confirmassemus, fidei quidem subscripsisse, anathematismo verò noluisse subscribere; non quod fidem reprehenderemus, sed quia minimè credebamus illum qui accusatus fuerat, ejusmodi esse; cum partim ex ijs quæ ad nos per literas scripserat, partim ex ejus sermonibus in conspectu nostro habitis, compertum haberemus, illum talem non esse. Quod si sanctissimo [34] Concilio vestro satisfactum est, non repugnantes, sed consentientes ijs quæ a vobis decreta sunt, etiam hoc libello consensum nostrum confirmamus; non quidem tædio exilij, sed ut suspicionem vitemus hæreseos. Nam si in conspectum vestrum nos venire patiemini, invenietis nos in omnibus concordes & decretis vestris inhærentes: quando et eum ipsum qui ob ista accusabatur placuit reverentiæ vestræ humaniter tractare & ab exilio revocare. Porro absurdum fuerit, cum is qui reus esse videbatur, revocatus sit, seque de illis quæ ipsi objiciebantur purgaverit, nos silere et argumentum adversus nosmetipsos ultro suppeditare. Vos ergo sicut reverentiam vestram Christi amantissimam decet, Imperatorem deo carissimum admonere dignemini, eique preces nostras offerre, & in nostra causa ea quæ vobis congruunt maturè decernere. Socr l 1 c 14. Sozom. l 2 . c 16. Revocantur itaque ab exilio Eusebius & Theognis Impertoris jussu, & sedes suas receperunt eosque qui in ipsorum locum ordinati fuerant expelerunt, Amphionem quidem, Eusebius, Cl{e}istum vero The{ognis} {illeg} (Socr. & Sozom. ib.) Et reliquos <28r> similiter Episcopos et Presbyteros ab exilio relaxatos fuisse fidem facit Epistola subsequentis Synodi Hierosolymitanæ ad Ægyptios data, licèt Historiographi relaxionis eorum non meminerint.
Cæterum ut res quæ sequuntur distinctè tradam, Historia Ecclesiæ Alexandrinæ altiùs repetenda est. Tradit Eutychius Patriarca Alexandrinus quod anno Claudij Cæsaris nono Evangelista Marcus in urbe Alexandriæ homines ad fidem in Christum primus invitavit & Ananiam constituit urbis illius Patriarcham. – Constituit autem Evangelista Marcus una cum Hanania Patriarcha duodecim Presbyteros, qui nempe cum Patriarcha manerent, adeo ut cum vacaret Patriarchatus, unum e duodecim Presbyteris eligerent, cujus capiti reliqui undecim manus imponentes ipsi benedicerent et Patriarcham crearent: deinde virum aliquem insignem eligerent quem secum Presbyterum constituerent loco ejus qui factus est Patriarcha, ut ita semper extarent duodecim. Neque desijt Alexandriæ institutum hoc de Presbyteris, ut scilicet Patriarchas crearent ex Presbyteris duodecim, usque ad tempora [35] Alexandri Patriarchæ Alexandrini qui fuit ex numero illo trecentorum et octodecim. Is autem vetuit ne deinceps Patriarcham Presbyteri crearent. Et decrevit ut mortuo Patriarcha convenirent Episcopi qui Patriarcham ordinarent. Decrevit item ut vacante Patriarchatu, eligerent ex quacunque tandem regione, sive ex duodecim illis Presbyteris, sive alijs, virum aliquem eximium, perspectæ probitatis, eumque Patriarcham crearent; atque ita evanuit institutum illud antiquius quo creari solitus a Presbyteris Patriarcha, & successit in locum ejus decretum de Patriarcha ab Episcopis creando. Eutych. annal. part. 1. Occasio vero hujus mutationis, quantum sentio, hujusmodi erat.
Festo quodam die, ut narrat Rufinus, Alexander videt eminus puerorum supra oram maris ludum, imitantium, Episcopum atque ea quæ in Ecclesijs geri mos est. Sed cum intentius diutinè pueros inspectaret, videt ab his geri quædam etiam secretiora & mystica. Perturbatus ilico, <29r> vocari ad se clericos suos jubet atque eis quid eminus ipse videret ostendit. Tum abire eos, et comprehensos ad se perducere omnes pueros imperat. Cumque adessent quis eis ludus, et quid egissent, vel quomodo, percunctatur. Illi ut talis habet ætas, pavidi, negare primo, deinde rem gestam per ordinem pandunt, & baptizatos a se esse quosdam catechumenos confitentur per unum eorum, nomine Athanasium, qui ludi illius puerilis Episcopus fuerat simulatus. Tum ille diligenter inquirens ab his qui baptizati dicebantur quid interrogati fuerint, quidve responderint, simul et ab eo qui interrogaverat: Vbi videt secundum religionis nostræ ritum cuncta constare, collocutus cum concilio clericorum, statuisse traditur, illis quibus integris interrogationibus & responsionibus aqua fuerat infusa, iterari baptismum non debere, sed adimpleri ea quæ a sacerdotibus mos est. Athanasium vero atque eos quos ludus ille vel Presbyteros habere visus fuerat, vel ministros, convocatis parentibus, sub Dei obtestatione tradit Ecclesiæ suæ nutriendos. Parvo autem tempore cum a Notario integre & a Grammatico sufficienter Athanasius fuisset instructus, continuo tanquam fidele Domini commendatum a parentibus restituitur sacerdoti. Ruffin. l 1. c 14. Socr l 1 c 15 Sozom. l 2 c17. Non tamen semper apud Alexandrum mansit, sed [36] profectus in Eremum Antonio monacho adhesit ( supra). Cœpit autem clarescere Sub Licinio per disputationes adversus gentiles ( [37] Martyrol. Roman. die 13. Ian.). Hinc Alexander in contubernium suum adscivit, eumque Notarium deinceps habuit, Sozom. l. 2. c. 17. Postea Diaconus factus in Concilio Nicæno. Episcopi sui aderat consilijs, senem quamplurimum juvans (Ruffin. l. 10 c. 5) & adversus Eusebianus fortiter dimicans (Socr. l 1 c 8) Ex quo tempore maxima pars hujus disceptationis haberi cœpit (Sozom. l. 1. c. 17). Et licet orbi jam primum cœpit innotescere, non dubium est tamen quin Episcopo suo in tota hac controversia apprimè juvit: vir utique rebus gerendis aptissimus: nam præter subtilitatem ingenij, Iuris etiam scientiam calluit, ita ut a Severo Iurisconsultus <30r> diceretur. Et certe Epistola Circulatoria Alexandri non minus redolet genium2 Athanasij1 in defendenda oppinione, quam calorem senis in mordendis adversarijs. In magno igitur erat honore Athanasius apud Episcopum suum (Socr. l. 1, c. 8) et ab eo pergente ad patres in senectute bona, ad portandum post se Ephod sacerdotale deligitur (Ruffin. l. 1. c. 14) Sozomenes lib 2 c 17 referens quomodo Alexander hunc successorem reliquit quasi divinis jussionibus ad eum designandum impulsus: addit quod Athanasius fugam paravisse diceretur et per vim ab Alexandro coactus esse ut sacerdotium susciperet. Et ejus rei testem citat Apollinarem Syrum, qui scribit Alexandrum moribundum valdè sollicitum fuisse de electione Athanasij in successorem, & Athanasium fugisse. Noverat utique Alexander hunc fore propugnatorem partium suarum longe acerrimum, et ideo ut in successorè eligeretur, modis omnibus ambiebat : <> Athanasius ab Alexandro pergente ad patres in senectute bona, ad portandum post se Ephod sacerdotale deligitur. Ruffin. l 1. c 14. Alexander cum ex hac vita migraturus esset, Athanasium successorem reliquit, divinis ut equidem arbitror jussionibus ad eum designandum impulsus. Etenim Athanasius ipse fugam paravisse dicitur, & per vim ab Alexandro coactus esse ut sacerdotium susceperet. rei testis est Apollinaris Syrus ita dicens. Post hæc vero impietas bellum inferre non cessat. Sed primum quidem contra beatum hujus viri doctorem armatur; & hic tanquam filius patri adjutor aderat. Deinde verò contra hunc ipsum <30v> tunc cum ad Episcopatus successionem venit, fuga quidem multumque usus Dei autem auxilio repertus, quemadmodum et beato viro qui episcopatum ei tradidit, divinus præmonstratum fuerat non alium quam hunc sucessorem ipsius fore. Nam cum is ex hac vita vocaretur & jam morti vicinus esset, Athanasium nominatim vocare cœpit. Vbi sæpius eum vocasset, prophetico spiritu ita locutus est: Effugisse te credis, Athanasi. Non effugies; significans scilicet eum ad certamen vocari. Sozom l 2 c 17. Cæterum1: hæc4 fuga6 Athanasij5 commentitia2 est3 ut post hac explicabitur. <> Qua de causa , cum Athanasius tantum Diaconus esset, atque adeo juxta veterem constitutionem Ecclesiæ istius eligi non posset, Alexander constitutionem mutasse videtur, sanciendo ut non tantum unus e duodecim Presbyteris istius Ecclesiæ sed quivis vir probus eligi posset. <>
Scribit [38] Synodus Alexandrina Anno sub Athanasio habita, quod cum Arius ab Ecclesia per Alexandrum ejectus esset & Eusebiani multis adhortationibus Alexandro scriberent ne Arium extra Ecclesiam relinqueret, Alexander autem nollet recipere Eusebiani in Athanasium ejus Diaconum iras convertunt. Postquam autem, eum assiduum esse apud Alexandrum et in pretio haberi curiosè animadverterent, atque etiam ejus pro Christo pietatem in Synodo Nicæna, ubi cum magna libertate contra Arianorum impietatem disseruerat, experti essent, eorum odium magis crevit: Vbi autem Deus eum ad Episcopatum provexerat veterem jam olim malitiam refoventes, – modis omnibus conjurationes in eum coquebant. Hæc illi: Ex quibus quis non collegerit tardum senem tota hac disceptatione consilijs hujus juvenis usum fuisse ita ut Eusebiani non tam cum Alexandro quam cum Athanasio sub persona Alexandri contenderint? Vnde distinctionis gratia propugnatores hujus opinionis non immerito Athanasiani quos vocitemus Certe Epistola illa circulatoria Alexandri cujus partem supra citavimus, non minùs redolet Athanasij genium in defendenda opinione quam calorem senis in mordendis adversarijs, ut quisquam sentiat qui Epistolam illam & cum scriptis Athanasij comparaverit.
Cum igitur Alexander hunc diligeret plurimùm, & partium suarum propugnatorem longe acerrimum fore cerneret, ut iste sibi in Episcopatu successor eligeretur, pro viribus ambiebat. Qua de causa cum Athanasius tantum Diaconus esset – – – – posset.
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Et præterea cum Presbyteri non possent Episcopum creare nisi quem populus prius eligerat , & major pars populi Alexandri sententiæ aversaretur, Episcoporum vero quos sub se habebat pars major cum eo faciebat, ideo necessitate quadam coactus erat potestatem omnem contra populum conciliare, ne per adversam electionem causa caderet. has vero veterum constitutionum mutationes in Concilio illo Alexandrino cui Hosius interfuit, factas esse non est improbabile; unde et canon quartus Concilij Nicæni, quo statuitur [39] ut Episcopus (si fieri potest) a totius Provinciæ Episcopis ordinetur. Hunc enim Canonem in gratiam Ægyptiacæ Dioceseos ad comprimendum populum constitutum esse, ex posteriori parte ejus colligitur, qua contra populos Ario et Meletio faventes statuitur ut in electionibus <31r> {Episcoporum} Metropolitani Episcopi maxime vel præsentia vel autoritas habeatur. Cujus canonis rationem ipsa Synodus in Epistola ad Alexandrinorum Ecclesiam sic reddit. Si quempiam, inquit, eorum qui in Ecclesia censentur, diem suum obire contigerit, tum in defuncti locum atque honorem provehantur ij qui nuper adsciti sunt, modò digni videantur, & populus eos eligat, suffragante nihilominus, plebisque judicium confirmante Alexandrinæ urbis Episcopo.
In persecutione quæ a Dioclesiano et Maximiano Imperatoribus excitata est – Meletius quidam cum Petro Archiepiscopo Alexandrino alijsque pluribus in vinculis habebatur. Atque ille quidem cæteris Ægypti Episcopis antecellens, secundum a Petro dignitatis locum obtinebat utpote illius adjutor. – Cumque nonnulli martyrium feliciter subijssent, alij vero ab eodem excidissent, idolis sacrificantes, ijdem post lapsum ad confessores & Martyres accesserunt, ut pænitentiæ misericordiam obtinerent. – Hinc minima inter Martyres commotio ac dissentio est exorta: negantibus alijs eos qui semel lapsi essent recipiendos esse ad pænitentiam: ne fortè reliqui ob celerrimè impetratam ab ijs indulgentiam minore pœnarum metu abripi sese paterentur execrandisque se Gentilium sacris polluerent. Hi erant Meletius & Peleus, alijque complures Martyres & confessores, quos divini honoris studio, ait Epiphanius, ac zelo inflammatos, cum hæc dicerent, fuisse non dubium est. Auctores porrò ijdem erant, ut secundum persecutionem, post justum aliquod temporis spatium, pace constituta, pænitentiæ illis locus indulgeretur: siquidem vere illam et ex animo susciperent atque ejus fructus exhiberent. — Contra sanctissimus Petrus, utpote <31v> benignus ac misericors, his illos verbis obsecrabat: Admittamus illos, quandoquidem peccati eos pænitet, ac pænitentiam illis constituamus, (his enim verbis usum esse constanti fama, inquit Epiphanius, didicimus) ne & pudore et dilatatione illa temporis qui semel præ imbecillitate & ignavia a Diabolo concussi ac labefactati sunt penitus desciscant. – Quamobrem Petri quidem oratio ad clementiam humanitatemque spectabat, Meletij vero ac fautorum ejus, veritatis ac divini ardoris patrocinium susceperat. – Petrus igitur, cum animadverteret consilium suum Meletianis minùs placuisse medio in carcere pallium veli instar oppandens, proclamari a Diacono jussit: Qui Mecum sentiunt huc ad me veni; qui Meletij opinioni favent, ad Meletium. - Quod cum ita factum esset, diviso in partes populo, Episcoporum, Monachorum & Presbyterorum ac reliquorum ordinum major numerus sese ad Meletium adjunxit: pauci quidem Episcoporum et aliorum Petrum Archiepiscopum secuti sunt. Quo ex tempore preces ac sacrificia, cæterasque omnes ceremonias separati a se invicem obierunt. Posthæc Petrus martyrio affectus est Alexandro successore relicto Meletius verò cum alijs plerisque relegatus & ad Phanesia metalla damnatus est, ubi diutius detinebatur. – Qui quidem in Metallis a mutua communione abstinebant. – et postea divisi manentes, ac Ecclesijs suis diversa nomina imponentes, qui Petri successoribus adhærebant Ecclesia Catholica dicebantur; qui Meletio, Ecclesia Martyrum. Epiphanius Hæres. 68 . Hoc modo igitur ecclesia Ægyptiaca divisa erat, non tam ob diversitatem opinionis sed quod una pars communicabat cum lapsis quos altera pars fugiendos esse duxit.
<32r>
De his autem statutum est in Concilio Nicæno ut se submitterent Alexandro nec nec ullam haberent potestatem constituendi successores ad continuationem schismatis. Atque ita hi redierunt in communionem cum Alexandro adeo ut Ecclesiæ Ægypti jam prorsus pacificatæ viderentur. Quinto igitur mense post Concilium Nicænum, moritur Alexander, juramento (Athan. Theod. ) et tam illi qui ipsi, quàm illi qui Meletio adhærebant inter se communicabant, & congregati ex Thebaide & ex universa Ægypto quinquaginta quatuor Episcopi, dato sibi invicem jurejurando statuebant ut communi suffragio eligeretur is qui Alexandrinam Ecclesiam administraturus esset ( Arriani apud Sozom. l 2 c 17. Neque hoc negatum est ab Athanasianis in defensione sua) sed septem Episcopi ex eorum numero, violato jurejurando [una cum alijs fortasse nonnullis qui non juraverant] clam ordinarunt Athanasium (Ariani apud Sozom ib. & Meletiani a Synodo Alexandrina in [40] Epist. ad Ecclesias citati populis qui cum Athanasio faciebant Ecclesiam quandam occupantibus, fores præcludentibus, & nec ipsis egredientibus, nec permittentibus ut aliqui Episcoporum quos intus habebant egrederentur, donec Athanasius ab Episcopis illis diu reluctantibus ordinaretur: ut ipsæ Athanasius & {illeg} fere centum Episcopi Ægyptij in præfata [41] Epistola Synodali confessi sunt. Quo facto Athanasius nuncio celeri electionem ab Imperatore confirmari procurat antequam quærelæ alterius partis ad aures ejus pervenirent. Et hinc novum bellum atrox admodum et diuturnum arsit. Nam ea de causa multi tum ex plebe tum ex clericis Ægypti communionem ejus refugiebant <33r> (Ariani apud Sozom l 2. c. 17) [42] Meletiani verò supra modum excandescentes, schisma renovarunt, si modò jam ampliùs schismatici dici meruerint qui communionem Athanasij justas ob causas fugere. Neque de Episcopatu Athanasij solummodo contendebatur sed de fide etiam disputatio recruduit. Cunctis igitur inter se pacem colentibus, apud solos Ægyptios implacabili contentionis furor ardebat: adeo ut molestiam quidem exhiberent Imperatori; non ideo tamen eum ad iracundiam excitarent. Illos enim ut patres, aut potius ut Prophetas Dei, omni honore Imperator afficiens; iterum ad se vocabit; iterum arbiter eorum fuit; iterum eos muneribus ac donis honoravit. Sententiam quoque quam arbiter dixerat, per Epistolam significavit; confirmans & sanciens ea quæ a synodo decreta fuerant; eosque adhortans ut concordiæ studerent, nec Ecclesiæ corpus distrahere ac discerpere vellent sed futurum Dei judicium animo reputarent. Hæc Euseb. De vit. Const. l. 3 c. 23 ubi modo historiam concilij Nicæni descripserat, & episcopos domum cum muneribus reversos, atque pacem ecclesijs redditam esse dixerat). Interim tamen Imperator plures eorum qui communionem Athanasij refugiebant, exilio multavit. Cum ijs qui Nicomediam & Nicæam mittebantur Eusebius & Theogonius, Episcopi istarum urbium, communicabant, & causæ eorum contra Athanasium patrocinati sunt. Quare Imperator hos etiam relegat ut patet ex [43] Epistola Imperatoris eodem tempore scripta ad Nicomedienses ubi hæc leguntur. Quid nuper Eusebius {una} cum Theogonio dementiæ suæ socii admiserit, quæso accipete. Alexandrinos quosdam qui a nostra fide desciverant istuc abduci præceperam, propterea quod eorum opera ac ministerio discordiæ fax excitabatur. Verum isti egregij Episcopi quos Synodi clementia ad agendam pænitentiam servaverat, non solum istos susceperunt & apud se tutò degere jusserunt, sed etiam malitiæ illorum socios se ac <34r> participes adjunxerunt. Quamobrem adversus ingratos istos id agere decrevi. Abreptos videlicet quam longissime deportari jussi. – Siquis verò mentionem illarum pestium facere, aut in laudem eorum temere excitari præsumpserit, statim opera famuli Dei, hoc est nostri, audacia ejus comprimetur. Hæc Imperator. Scribit autem Philostorgius Eusebium tribus mensibus post Synodum Nicænum exactis relegatum esse, hoc est ante mortem Alexandri. Sed [44] Athanasius (siqua ei fides) scribit Eusebium a tempore mortis Alexandri ubi audiverat Meletianos denuo turbare Ecclesias, cum ijs consilium inijsse. Et res ipsa suadet exilium horum duorum contigisse ubi Imperator advocatis Episcopis Egyptijs & causa Athanasij audita, sententiam modo pronunciaverat. hoc est, ut ego arbitror, sex circiter vel septem fere mensibus post Synodum exactis
Eadem tempestate Imperator ex Oriente rediens [45] Vicennalia sua Romæ celebravit Romæ: Interim gaudia hæc mætissimis quibusdam casibus temperantur. Nam Imperator hoc ipso fere tempore [46] Crispum Cæsarem, filium suum primogenitum, ob falsam criminis suspicionem veneno sustulit, et mox propriam etiam conjugem Faustam balneo calido suffocavit: atque a[47] alios quosdam genere proximos, et b[48] amicos innumeros occidi jussit: de quibus consule Baronium ad annum 324. sect 5 & sequ. qui utique testimoniorum (quæ ibi nominat) multitudine et evidentia victus cogitur hæc agnoscere. Rejicit tamen factum ad annum 324, Chronicon Eusebij secutus, quod certò erroneum est, & hic, forte ab Hieronymo, interpolatum, nam Eusebius Imperatorem summis laudibus extollere et ejus vitia omnia celare solitus est. Tempus verum sic colligitur. Sozomenes l 1 c 5, ex legibus a Constantino et Crispo simul editis et notas temporum nominaque Legislatorum ferentibus, expressè testatur Crispum desijsse anno vicessimo Constantini, qui quidem annus cœpit 8 Kal Aug A.C. 425, dum Synodus Nicæna ederet, quæ et festo <35r> vicennalium Nicææ celebrato interfuit. Tradit etiam Zosimus Constantinum hæc facinora patrasse tunc cum Romam profectus esset, & Gothofredus ex legibus Constantini loca et tempora quibus dabantur ferentibus, cogitur agnoscere Constantinum non advenisse Romam ante proindeque rejicere facinora hæc in tempora proximè post Concilium illud Nicænum, & repudiare celeberrimum illud figmentum de baptismo Constantini, quem Romæ, anno 324 ex occasione horum scelerum, ad reatum ante sessionem Synodi diluendum, celebrari volunt. Huic etiam tempori favet illud Baronij an 324 sect. 27 quo docet ex Zosimo Osium jam ex Ægypto Romam redijsse: quod sane non nisi post Concilium Nicænum contigisse verisimile est, siquidem Osius comitatum Imperatorium secutus, postquam ex Ægypto Nicomediam redijt, perrexit inde Nicæam cum reliquo comitatu.
Tam immania verò erant hæc scelera ut (et hoc ipso anno 326 Præfectus Prætorio ut docet L 6 de Episcopis et L 5 de navicular, quod Chronologiam confirmat) Ablavius Consul, vir apud Constantinum præcipuus, disticho Palatinis foribus affixo, vocarit hæc tempora Neroniana: uti Sidonius Apollinaris,[49] auctor gravissimus refert, his verbis. Vt mihi, inquit, non figuratius Constantini domum vitamque videatur vel pupugisse versu gemello Consul Ablavius, vel momordisse disticho tali clam Palatinis foribus appenso:
Saturni aurea sæcula quis requirat?
Sunt hæc gemmea, sed Neroniana.
quia scilicet prædictus Augustus, ijsdem ferme temporibus extinxerat conjugem Faustam calore balnei, filium Crispum frigore veneni. Ad hoc distichon alludens [50] Baronius, dum de causa|caufa fugæ Romani Ponti.ficis agit, vocat hæc tempora infælicissima atque ea plane quæ ore domesticorum meruerint Neroniana vocari. Quibus facile erat, inquit, fluctuantem Con <36r> stantini animum — levissimis suspicionibus in quosque optimos agitari: adeo ut si deploratissimis hisce temporibus carissimus filius Cæsarum primus, amantissima uxor Augusta, et alij complures necem ab irato Principe, coacti sint: quid mirum si Romanus Pontifex fugam capessere adactus sit vel in ea quam antea ob furorem Gentilium captasset, sese cum suis hactenus continuare? Tempora plane (ut eadem sæpe repetamus quæ Ablavius testatur) Neroniana erant. Hæc Baronius: a[51] qui et ex b[52] Glyca, c[53] Zosimo et d[54] traditione Gentilium apud Sozomenem, scribit Imperatorem ad Gentilismum fere redijsse, & jam demum post hæc facinora se totum ad Christianam religionem convertisse, ubi Flamines et Sopatrum Philosophum gentilem de expiatione peccatorum consulens rasponsum tulisset non esse traditum lustrationis modum qui tam fœda piacula posset eluere; ab Osio verò confirmatum audivisset religionem Christianorum habere vim abolendi quodcumque peccatum.
Neque sane isthæc a veritate prorsus aliena esse videntur. Nam qui Auruspices, non multo ante, de ædibus suis fulmine tactis consuli voluit, & eorum sententias ad se transferri, quid mirum si se alijs Gentilium ritibus aliquando immiscuerit, & præsertim hoc tempore ubi deterrimus factus est. Neque est quod quisquam objectet pietatem ejus erga Christianos: nam certe in ipsa Synodo Nicæna nimium lusit, & sub prætextu religionis, paci reipublicæ studuit, ut ex hoc unico argumento satis manifestum est; quod postquam Hosio auscultans & Eusebio propter societatem cum Licinio aversatus, deterruisset Episcopos Eusebio adhærentes, ne venirent ad Concilium, dein cæteros inter se multipliciter pugnantes, in sententiam non in quam illi sponte conspiraverant sed quam ipse elegerat, partim blandimentis et auctoritate præsentiæ, partim fraudulentis inter
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, Porro populus Dei qui nondum colebant imaginem, de quibus Deus dicit p?a?a t??? ?µ??? Bestia seducit meos cap 13.14, et quorum reliquiæ subinde exhibentur per centum quadraginta quatuor millia in monte Sion habentes nomen Dei scriptum in frontibus suis cap. 14.1, & sigillo Dei in frontibus signati dicuntur ex omni tribu filiorum Israel cap. 7.3,4: sunt istæ tribus filiorum Israel ex quarum omni numero centum quadraginta quatuor millia sigillantur; cæteris scilicet ne occiderentur deficientibus & ad cultum Imaginis se recipientibus. Nonne igitur ad hos filios Israel perspicuè alludit Parabola de scandalo misso filijs Israel? In tantum congruunt prophetiæ ut hac in parte nomina sint eadem.
Nomen autem filiorum Israel in hac Prophetia Christianis inditur ex Consessu illo Dei augusto Ecclesiæque cap 4 ad priscæ illius in deserto cum Israele castrametationis imaginem descripto. Cujus rei ratio est quod Christiani spiritualiter sint filij Israel, hæredes promissorum, & populus Dei perinde ut prisci illi. Vna est utriusque Ecclesia sub diversis legibus Rom 11.17. Vnam uterque urbem expectat quæ nova Ierusalem in hac prophetia dicitur. Et hinc Christiani dicuntur. Etiam Iudæi cap 2.9 & 3.9 et ut filij Israel et Iudæi olim vocabant omnes gentes et Gentiles præter se, sic in hac prophetia omnes qui extra Ecclesiam sunt per Gentes et Gentiles designantur. Vt in parabola de Balaam per Balaam Balac et eorum populos qui gentiles erant, perque thronum Satanæ qui olim in gentes universis dominabatur: Et similiter in prophetia ad quam hæc parabola alludit, per tribus linguas et gentes ex quibus Bestia conflatur cap. 13.7 & 11.9 quæque gentiles atrium externum conculcantis dicuntur cap: 11.2.
Cujus autem generis hi fuerint, declaratur cap: 2.9. Novi, inquit Christus, blasphemiam eorum qui dicunt se Iudæos esse et non sunt sed sunt synagoga Satanæ. Alludit hic partim ad Bestiam septi <38r> cipitem quæ loquebatur blasphemias et super capita ejus habebat nomina blasphemiæ, id est quæ idololatrica erat, partim ad Draconem qui Satanas dicitur, et alludendo ad utrumque, comprehendit utriusque populos quatenus omnium eadem est religio, omnes blasphemantur, omnes sunt Synagoga Diaboli. Hi, inquit, dicunt se Iudæos esse et non sunt i.e. Christianos se vocant sed non sunt. Non sunt Iudæi, i.e. gentiles sunt. Sunt synagoga Satanæ non Synagoga Iudæorum uti prætendunt i.e. non Ecclesia Christianorum ut se vocant sed Ecclesia diaboli: Vt enim Iudæi pro Christianis ponuntur sic et (juxta tenorem Allegoriæ) Synagoga pro Ecclesia. Loquitur autem generaliter de omnibus qui dicebant se Iudæos esse et non erant, i.e. de omnibus hæreticis, et insinuat omnium de quibus loquitur unam esse synagogam, et in verbis proximis tum antecedentibus tum subsequentibus describit tribulationem et persecutionem sub his pseudochristianis; ne putes hæc ad tempora Apostoli proprie spectare, sed ad Bestiam et Draconem potius referas qui ab omnibus coluntur. Qua de causa conjunguntur etiam hi cum hora testationis universalis in parabola ad Ecclesiam Philadephiæ cap. 3.9,10.
Ex utraque autem Gentilium proprietate, tum professione externa nominis Christiani tum idololatria seu fornicatione spirituali, nomen Nicolaitarum ipsis tribuit Christus. Habes, inquit, illic tenentes doctrinam Balaam, qui docebat Balac mittere scandalum coram filijs Israel edere idolothyta et fornicari: ??t?? ??e?? ?a? s? ad hunc modum habes et tu tenentes doctrinam Nicolaitarum similiter. Nicolaitarum doctrinam primò vocat doctrinam Balaam: Habes, inquit, tenentes doctrinam Balaam. Dein descripta doctrina illa repetit: Ad hunc modum habes et tu tenentes doctrinam Nicolaitarum similiter. Illud ??t?? relativum est, et in versione Arabica et Æthiopica relativè accipitur. Et vox ?µ???? in fine sententiæ (quam aliqui durum pleonasmum reputantes verterunt in ? µ?s? ut notat Grotius) eodem spectat. Geminatur expressio ut sensus plenior et certior esset. Igitur a Nicolaitarum secta quæ per <39r> tempora Apostolica fæminis in communi utebatur, Christus allegoricè depingit spiritualiter fornicantes: uno opere et impuram illam sectam obiter condemnans, et Apostasiam quæ futura erat, artificiose et luculenter describens. Luculenta enim est hæc descriptio: tum quod fornicatio propriè dicta notissimum sit symbolum Idololatriæ, tum quod Nicolaitarum secta se Christianam dicebat, tum denique quod nomen Nicolaitarum si interpretaris significat victores populi. Quam bene vero conveniunt hæc colentibus Draconem Bestiam et Imaginem Bestiæ ex eo solo satis constare potest, quod Draco sive Satanas, qui totum orbem deceperat, id est idololatria non fuit apud hos ab initio sed de antiquo throno per Michaelem dejectus, ad hos descendit, et in Mulieris in eremum fugatæ seductis populis regnum deinceps constituit: ut alia huc spectantia argumenta jam prætermittam.
<> De his Nicolaitanis dicit Christus ad Ecclesiam Pergami: Habes illic tenentes doctrinam Balaam. Illic: id est ubi tu habitas, ubi thronus est Satanæ, ubi Antipas testis meus fidelis occisus est. Habes illic non Balaam et Balac, non bestias duas; sed tenentes doctrinam illorum. Regnum ipsius Balac diversum erat a regno filiorum Israel, et id tantum agebat Balac ut per commercium populorum corrumperetur Israël, ut filij Israel haberent tenentes doctrinam Moabitarum ut regnum illud fieret sui simile, Dracone antiquo ibi thronum collocante. De hujus regni igitur corruptione non de corruptione regni Balac loquitur Christus ubi dicit Balaam docuisse Balac mittere scandalum coram filijs Israel. Vnde et de hoc regno et de populis per orbem sparsis qui ad hoc regnum pertinent intelligendum erit illud, quod Imago occidi fecit quotquot non coleret ipsam. Scio, inquit Christus, opera tua et ubi habitas, ubi thronus est Satanæ, et tenes nomen meum, et non negasti fidem meam in diebus illis (gravis illius persecutionis) in quibus Antipas fuit testes meus fidelis qui occisus est apud vos ubi Satanas habitat. Antipas testis meus fidelis, id est omnis populus meus fidelis. nam vox Antipas si interpreteris pro omnibus ponitur. et testis ejusdem generis est cum testibus duobus cap: 11. Illi bipartitam Dei ecclesiam significant hic <39v> Ecclesiam sine partibus consideratam. Occisus est etiam eodem mortis genere quo illi. Sed quonam? Non vera morte ne Ecclesia perierit, sed occisione figuratè dicta. ea morte qua tertia pars creaturarum in mari occisa dicitur cap: 8.9 & tertia pars hominum cap. 9.18, & Bestia cap 13.3. id est per dissolutionem regiminis, per abrogationem politiæ per interitum corporis politici, sive corporis illius politia temporalis et laica sit, sive spiritualis et ecclesiastica. Et si ecclesiaca sit, per inhibitionem & cessationem conventuum a quibus Ecclesia nomen habet. Hoc et non alio mortis genere occidi possent illi omnes qui non adorarent Imaginem id est veri omnes Christiani cap 13.15 proinde occisio martyris Antipæ ad illam non adorantium occisionem alludere & idem significare merito dicetur.
Sed habeo adversus te pauca quod habes illic tenentes doctrinam <40v> Balaam, quod habes non in te (antiqui Nicolaitani non erant de ecclesia) sed illic ubi Satanas habitat, in synagoga Satanæ, quod habes illic qui prius de tuorum numero erant, quod tuos seduci pateris, quod seductos non contendis revocare sed hostium metu conquiescis. Pænitentiam age pæniteat te hujus torporis, hujus timiditatis, hujus negligentia: incipe verbum meum cum fiducia & pro virili prædicare ut retineantur qui in te sunt ut revocentur improbi illi de vijs suis. Pænitentiam age tu cum illis, tu de negligentia tua, illi de iniquitate: sin minus veniam tibi cito et pugnabo cum illis in gladio oris mei <>
<40r> ecclesia) sed ubi tu habitas, in throno Satanæ. Hoc habeo adversum te quod tuos seduci pateris, quod qui prius in te erant, jam per oscitantiam tuam illic sunt. Quod inter filios Israel, ubi jam thronus Satanæ est, ubi Draco regnat, habes non ipsos Balaam et Balac cum regno Moabitarum, non Bestias duas, sed tenentes doctrinam eorum. Tenentes doctrinam Nicolaitarum illic habes ubi Antipas erat testis meus fidelis qui occisus est apud vos ubi Satanas habitat. Antipas, id est populus meus; Nam vox Antipas, si interpreteris, pro omnibus ponitur; Et locus alludit ad cap: 13.15 ubi occisi dicuntur quotquot non adorarent imaginem Occisi non vera morte ne Ecclesia cessaverint sed occisione figuratè dicta, ea morte qua tertia pars hominum occisa est cap 9.18 & tertia pars creaturarum in mari cap: 8.9 id est per regiminis dissolutionem aut ut exemplum aptius afferam, ea morte qua testes duo occidendi sunt cap: 11.7, nam testes illi ejusdem generis sunt cum teste Antipa, et occisio eorum ni fallor erit per regiminis ecclesiastici dissolutionem, per conventuum inhibitionem, et per dissipationem et persecutionem populorum. Ex hujusmodi occisione testis Antipæ, qui occidunt meritò denominantur, Nicolaitæ, id est victores populi. Hac occisione movetur candelabrum de loco, regimen Ecclesiæ abrogatur et loco ejus incipit regimen Nicolaitarum. Draco prius persequi esperat, sed terra tunc fæminam juvante, abijt stetit in arena maris. Paululum cessans a persecutione: Sedem suam cujus vi persecutus fuerat dat Bestiæ. Bestia ex consilio Pseudoprophetæ, per emissarios suos et confœderatos curat imaginem suam erigi in Israele. testis Antipas {dissolvitur} regni a colentibus Redit Draco ad persequendum. Non colentes expugnantur a colentibus Candelabrum movetur de loco. Martyr Antipas occiditur. Quoad regimen interficitur Ecclesia Exinde Satanas in terra Israelis collocat thronum suum.
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Huc spectat Parabola ad Ecclesiam Philadephiæ. Hæc dicit, Christus, qui habet clavem David (clavem ad palatium regis Israelis, clavem cæli quod in stylo Apocalyptico solium est) Ecce dedi coram te ostium apertum (ingressum in palatium Regis, aditum ad solium.) Quia modicam habes virtutem et (in persecutione novissima Dioclesiani) servasti meum verbum & non negasti nomen meum: ecce dabo de Synagoga Satanæ qui dicunt se Iudæos esse et non sunt sed metiuntur (de synagoga Draconis illius antiqui, de populis quos Serpens ille horam tentationis inducturus, ceu aquas evomet ex ore post te, qui se Christianos falsò dicunt) ecce faciam illos ut veniant et adorent ante pedes tuos (Intrabis per ostium ad solium et dominium habebis in pseudochristianos illos. Terra quæ regio tua est, suum os aperiet et aquas quas missurus est Draco de ore absorbebit dominio suo, & faciet eas non amplius apparere contra te. Victoriam reportabis de Bestia et imagine eius et charactere & numero nominis Bestiam ense vulnerabis , occides, {&} facies non esse. namque aquæ omnes hostiles absorbebuntur & apparere desinent Sic populi qui dicunt se Iudæos esse et non sunt, sed sunt Synagoga Satanæ, illi falsò dicti Christiani. , venient et adorabunt ante pedes tuos) et scient ego quia dilexi te. Quoniam (in persecutione illa) servasti verbum patientiæ meæ et ego (in hunc modum, forti manu) te servabo ab hora tentationis quæ (tunc vehementer ingruere incipiet et subinde. Vbi per externarum rerum affluentiam virtutem internam amiseris) ventura est inorbem universum tentare habitantes in terra. De quo tempore dicit postea Christus in Parabola ad Ecclesiam Laodiceæ: Scio tua opera quia neque frigidus es neque calidus. Vtinam frigidus esses aut calidus. Sed quia tepidus es et nec calidus nec frigidus, incipiam te evomere ex ore meo (Bestia quæ erat et non est, iterum erit, ex abysso, ex inferis resurget, sanabitur vulnus ejus, scandalum mittet <42r> coram filijs tuis; Imaginem suam rursus coli faciet . Revertetur Draco ad persequendum te Candelabrum abrogato dominio et regimine ecclesiastico dissipatis et persecutis populis tuis movebitur de loco. ffraus et seductis ubique vigebit ut modis omnibus tepidi quique a fidelibus segregati, ex ore meo evomantur. Sic veniet hora tentationis in orbem universum tentare habitantes in terra. Hoc autem faciam eo quod (propter auctas opes et rerum externarum affluentiam) dicis: Dives sum et locupletatus & nihili indigeo, et nescis quia tu es miser & miserabilis et pauper et cæcus & nudus.
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Inter hæc cum Eusebius Pamphili migrasset e vita, Episcopatum Cæsareæ in Palæstina suscepit Acacius. Qui utpote studiosus imitator Eusebij, & in sacris literis ab eodem institutus, et copiosus in sententijs et in dicendo elegans fuit; adeo ut plurimos libros nequaquam contemnendos reliquerit, & inter cæteros librum de vita Præceptoris sui Eusebij. Non multo post Imperator Constantinus, dum fratri suo Constanti bellum infert juxta urbem Aquilaiam, ab ejus ducibus interficitur. Atque ita Romani Imperij portio quæ ad Occasum vergit Constanti, quæ ad Orientem Constantio accessit, Consulatu Acindyni & Proculi. A. C. 340. Sozom. l. 3, c. 2. Socr l 2 c 4,5.
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Post hæc, cum Antiochiæ absoluta esset Ecclesia amplitudine simul ac pulchritudine excellens, quam Constantinus, dum in vivis esset, administro usus Constantio filio, ædificare cœperat: - Episcopi Orientis varijs ex locis eo conveniunt ut Ecclesiam hanc dedicarent. . Sozom l. 3. c 5. Socrates l. 2. c. 8. ffuere autem, ait Athanasius, qui tempore Encæniorum convenerant numero nonaginta consulibus Marcellino et Probino, indictione decima quarta, Præsente ibidem Imperatore Constantio. Athanas. de Synod. Arim. et Seleuc. quinto anno post mortem Constantini, Socr. l 2. c 8. hoc est A. C. 341, post XI Kal. Iun. Ponunt autem Hilarius & Sozomenes nonaginta septem Episcopos. Suspicor vero plures fuisse: nam quantum Athanasiani minuere solent res Orientalium, ex Historia Concilij Tyri conjectare licet, quod etsi Nicæno majus, Socrates tamen ex sexaginta tantum Episcopis constituisse tradit. Cum igitur Episcopi convenissent, Athanasium accusare cœperunt, quod cum auctoritate Synodali depositus esset, nulla vero Synodali auctoritate restitutus, ipse homo privatus ad potestatem sæcularem confugere ausus esset, eaque sola munitus, Alexandrinam Ecclesiam rursus invadere, leges Ecclesiasticas & auctoritatem tyrannide summa conculcans & funditus subvertens: Et quod exinde civibus causam necis se præbuisset, dum illo in urbem ingrediente mota esset seditio, et multi quidem in tumultu interfecti; alij verò verberibus eo autore affecti; alij in judicium adducti fuissent. Sozom l 3. c 5. Socr l 2 c 8. Addebantur et alia flagitia quæ ipse intransitu per Orientem , tyrannide non <45r> minori patrasset: ut et crimen de frumento divendito quod inter pauperes distribuere debuisset. Hisce, præter ea quæ Tyri judicata fuerant, commemoratis consulitur de novo Episcopo Alexandrino. Et imprimis de Eusebio quodam cogitant. Hic interpretibus usus Eusebio Pamphili & Patrophilo Scythopolitano Episcopo ad summam sacrorum voluminum notitiam pervenerat, deinde sacerdotium detractans migraverat Alexandriam: cujus urbis disciplinis cum abunde excultus esset; redibat Antiochiam. . Hunc igitur propter eximiam sanctitatem & summam eloquentiam Alexandrinæ ecclesiæ perficere cogitabant sed is cognitos habens mores Alexandrinorum, ordinationem plane recusavit. Quare Gregorius quidam Alexandrinæ præficitur Ecclesiæ, ipse vero Emisenæ. Sozom l 3 c Socr l 2 c 8.9.
Interea, cum Athanasiani Episcopis Orientalibus nomen Arianorum, eo quod in Concilio Tyri Arianos in communionem recepissent, affingere conarentur; Synodus sequentem mittit Epistolam ad Ecclesias per orbem.
[55] Nos nec Arij sectatores unquam fuimus. Quo enim modo cum Episcopi simus, Presbyterum sectaremur? nec aliam ullum fidem quam quæ ab initio edita edita est, amplexi sumus. Sed ad fidem illius probandam atque examinandam judices constituti, suscepimus illum potius quam secuti sumus. Idque ex ijs quæ dicentur facile cognoscetis. Didicimus enim ab initio credere in unum Deum, omnium tam intelligibilium quam sensibilium opificem & conservatorem, et in unum filium Dei unigenitum, ante omnia sæcula subsistentem, [56] manentemque cum patre qui ipsum genuit: per quem omnia facta sunt visibilia et invisibilia. Qui novissimis diebus juxta voluntatem patris descendit et carnem ex sancta virgine suscepit: et postquam patris sui voluntatem omni ex parte explevisset, passus est et resurrexit, <46r> et ad cælum reversus sedet ad dexteram patris. Qui venturus est ut judicet vivos et mortuos, et Rex ac Deus permanet in æternum. Credimus etiam in spiritum sanctum. Et si hoc quoque adjiciendum est, credimus carnis resurrectionem & vitam æternam.
Non multo post Synodus in fidei formulam incidit manu ipsius Luciani Martyris conscriptam, viri tum in alijs rebus præstantissimi tum in sacris literis admodum exercitati, qui et persecutione Dioclesiana martyrio coronatus, celeberrimos toto Oriente discipulos post se reliquit, [57] ut Eusebium Nicomediæ, Marin chalcedonis, Theognin Nicææ, Leontium qui posthæc Antiochiæ fuit Episcopus, Antoninum Tarsi aliosque. Hic Pancratium Antiochenæ Ecclesiæ Presbyterum et Sabellianæ hæresi addictum, hostem habuit infestissimum, a quo etiam proditus fuit gentilibus in persecutione. Et Contra hanc hæresin decertans composuisse videtur Symbolum. Cum enim Sabelliani dicerent Patris filij et spiritus sancti unam esse substantiam, quæ secundum diversas proprietates diversa ista nomina sortiretur: Lucianus obviam it et istos tres plene distinguit; affirmans ffilium esse Deum ex Deo, totum ex toto, perfectum ex perfecto, et Patris filij ac spiritus sancti non tantum tria esse nomina sed tres distinctas substantias, atque filium esse paternæ divinitatis ac substantiæ expressam imaginem. Quamobrem cùm Hosius aliique Sabelliani vocem homousij de unitate substantiæ perfide exponerent atque ita sub prætextu decreti Nicæni Sabellianismum ubique propagarent : Synodus auctoritatem <47r> Luciani huic hæresi opposuit, fidem ejus promulgans ut sequitur.
Credimus juxta Evangelicam & Apostolicam traditionem, in unum Deum patrem omnipotentem, omnium rerum opificem & fabricatorem: & in unum Dominum Iesum Christum filium ejus unigenitum Deum, per quem omnia facta sunt : genitum ex patre ante omnia sæcula, Deum ex Deo, totum ex toto, solum ex solo, perfectum ex perfecto, regem ex rege, Dominum ex Domino, verbum vivum, sapientiam, vitam lucem veram, viam veritatis, resurrectionem, pastorem januam; nec mutationi obnoxiam nec conversioni: paternæ divinitatis, [58] substantiæ, potestatis, consilij & gloriæ expressam undequaque imaginem: primogenitum omnis creaturæ : qui erat in principio apud Deum, Deus verbum; sicut dicitur in Evangelio : et Deus erat verbum, per quem omnia facta sunt & in quo omnia subsistunt. Qui novissimis temporibus descendit e cælo, & natus est ex virgine secundum scripturas : & homo factus, mediator Dei et hominum, & Apostolus fidei nostræ, et princeps vitæ quemadmodum ipse dicit: Descendi de cælo non ut facerem voluntatem meam sed voluntatem ejus qui misit me. Qui passus est pro nobis et resurrexit tertio post die & ascendit in cælum sedetque ad dexteram patris. Et iterum venturus est cum gloria et potestate ut judicet vivos et mortuos Et in spiritum sanctum, qui credentibus donatur ad consolationem et sanctificationem et ad consummationem sicut et dominus noster Iesus Christus præcepit discipulis suis dicens: Ite et docete omnes gentes, baptizantes cunctos in nomine patris et filij et spiritus sancti. Patris inquam vere patris; et filij vere filij, et spiritus sancti revera spiritus sancti : ita ut hæc vocabula non sint nuda, et sine re vocabula; sed <48r> quæ accurate exprimant propriam unuscujusque [59] substantiam ordinem ac gloriam. Adeo ut [60] substantijs quidem tria sunt, consensu autem unum. Hanc igitur tenentes fidem, pergit Synodus, coram deo et coram Christo omnem hæreticorum dogmatum perversitatem anathemate damnamus. Et siquis contra sanam rectamque scripturarum fidem docuerit, tempus aut sæculum esse vel fuisse priusquam filius gigneretur; anathema esto. Siquis dixerit filium creaturam tanquam unam ex creaturis; vel [61] germen tanquam unum ex germinibus; & non singula protulerit sicut sacræ scripturæ tradiderunt: aut siquis aliud docuerit vel evangelizaverit præter id quod accepimus, anathema esto Nos enim cunctis quæ in divinis scripturis tum a prophetis tum ab Apostolis tradita sunt, verè et religiosè credimus atque insistimus.
Inter cæteros [63] Gregorius, ut Episcopus Alexandriæ, subscripsit huic fidei, dein eo Alexandriam per milites deducto, Athanasius per vim ejicitur. Qui si Christianam religionem vere sapuisset non expectasset ut per milites ejiceretur <49r> sed mandatis Imperatoris et ipse sponte cessisset et suis persuadisset ut illi etiam cederent. Quam gravem vero seditionem Athanasius reluctando concitavit, haud difficile colligitur ex quæ ipse ad solitarios Mittit, inquit, literas Constantius et in omnes persecutionem movit, emisarijs ad eam rem usus Philagrio & quodam Arsacio Eunucho. Missus quoque est Gregorius cum militari manu. Et eadem facta sunt quæ prius. Coacta enim multitudine ex bubulcis, opilionibus, et forensi vulgo una cum protervis juvenibus, cum gladijs et fustibus Ecclesiam quæ Quirini dicebatur invadunt, alios mactant, alios pedibus obterunt, plerosque concisos partim in carcerem partim in exilium conjiciunt multasque fæminas miseris modis captatas publice ad tribunalia crinibus trahunt, tractasque contumelijs indignissime afficiunt : aliorum bona fisco addicunt aliorum alimenta intervertunt nulla alia de causa quàm ut ad partes Arianorum accederent & reciperent Gregorium. Athanasius autem priusquam ista fierent, eaque solo auditu cognita habens, Romam navigavit, non ignarus furoris hæreticorum et quod ad eum tollendum Synodus facta erat. Iulius verò Presbyteros suos Elpidium et Philoxenum cum literis ad Eusebianos misit, certum diem definiens ut aut præsentes se sisterent aut cognoscerent se omnibus modis suspectos haberi. Ita Athanasius : quæ sui <50r> gregales tum in tumultu tum postea ad Tribunalia ut seditionis auctores perpessi sunt recensens, quæ vero ipsi vicissim fecerint , quomodo mandatis Imperatoris restiterunt, & ideo in unum collecti seditionem conflarunt, quid in ipso tumultu gesserint, & quibus de sceleribus pœnas deinde luerunt prorsus reticens. Quinimo graviora scelera quæ in altero templo [64] quod Dionysij dicebatur, patrata sunt, non ausus est ulla ex parte attingere. Hoc enim templum, cum in eo esset Cathedra Episcopalis, ipse cum suis collecta etiam Gentilium multitudine apprimè defendebat: cumque hi vim militum et multitudinis ex altera parte collectæ non amplius possent sustinere, Altare comminuunt & Templum incendunt, Athanasio se clam subducente & fugiente ne tanti sceleris pœnas lueret. Post hujus Templi incendium expugnatum fuisse templum. Quirini constat ex superioribus Socrates tamen et Sozomenes scribunt Athanasium sine aliquo certamine ex Ecclesia discessisse & postea cum Gregorius eam occupaverat, populum Alexandrinum id quod gestum fuerat permoleste ferentem, Ecclesiam incendio consumpsisse. Scilicet hi narratiunculam de pacato Athanasij discessu desumpsere ex Athanasij ipsius. Apologia prima pag. et inde ratiocinati sunt templum post discessum ejus incensum fuisse. At hallucinati sunt nam quæ Athanasius ibi narrat neque sincera sunt, neque ad hæc tempora pertinent sed ad sequentia ubi Constantius victo Occidente Athanasium denuò expulit. Audiamus igitur potius quid Sardicensis Orientalium Synodus hoc ipso fere tempore de his rebus testata sit: Constituto, inquit, in ejus [Athanasij] locum ex judicio Concilij [Antiochensis] sancto et integro sacerdote [Gregorio] ut barbarus hostis, ut pestis sacrilega, addictis Gentilium populis Dei templum incendit, altare comminuit et clam exit de civitate, occulteque profugit. Cum hocce Orientalium testimonio conferri possunt quæ Iulius Papa ex altera parte in Epistola ad Orientales scripsit. Quæ, <51r> inquit, a Gregorio in introitu ejus acta feruntur, ostendunt cujusmodi fuerit ejus ordinatio. In temporibus ita pacatis prout renunciant qui ab Alexandria veniunt, et quem admodum Episcopi scribunt, ipsa Ecclesia incendium passa est, Virgines denudatæ, Monachi conculcati, Presbyteri et multi ex populo indigne habiti & violati, Episcopi in carcerem detrusi, multi spoliati, sacra mysteria de quibus accusabant Macarium Presbyterum ab Ethnicis direpta, et in terram abjecta sunt, ut vi cogerent nonnullos ad Gregorij constitutionem approbandam. Ita Iulius. Templum vero, dic sodis, combusserintne Gregoriani quibus hoc usui foret, qui Gregorium ibidem in Throno collocare contendebant an Athanasiani quibus excedendum erat? Res ipsa loquitur. Quod si Athanasianis hoc imputandum sit, certe et ethnicis ab ijsdem conductis tribuenda erit tum altaris subversio tum sacrorum mysteriorum violatio. En igitur confidentiam Ægyptiorum En temeritatem Iulij Illi quæ fecerant ipsi, cum celare non possent, in adversarios derivare conantur! Hic ut opprimeret Orientales & quem sibi ipse opinionis errore finxerat, consequeretur principatum, fœdus init cum rebellibus, ac tanquam his credens, ea quæ credere absurdum erat objectat adversarijs. Imo, quod magis animadvertendum est, noverat hic Athanasium legitima auctoritate tum Imperiali tum Ecclesiastica deponi, atque adeo non absque rebellionis crimine vel minimùm resistere posse. Noverat certe etiam per Athanasianorum2 superiores1 tumultus effectum esse ut vis militaris mitteretur Alexandriam ad introducendum & tutandum Gregorium, qui tamen pacate in Throno collocari potuisset, nisi suos Athanasius ne istis quidem copijs deterritus ad rebellionem denuò incitasset. Noverat denique Principi licere rebellantes comprimere, & cædes flagitiaque quæ in ejusmodi tumultibus eveniunt non ad Principem referenda esse sed ad rebellantes. Hæc unquam noverat Iulius et Athanasium tamen ad se mox vocat, in communionem recipit, causam suscipit defendendam, de tumultu excusat hujus partes, accusat partes Imperatoris, eosque <52r> vel tumultuando vim passi sunt, vel postea ut seditionis auctores in judicium vocabantur commemorat ut injuriam passos, ne dicam ut confessores & martyres. Vtinam in his non apprime numerasset sacras virgines & Monachos, utinam non Presbyteros & (hem scelus!) Episcopos. Dolet seditionem a talibus concitatam. Virgines, inquit, denudatæ & Monachi conculcati, Presbyteri et multi ex populo indigne habiti et violati: At quid his cum turba? quare non se continuerint in cellulis, in Eremis & in privatis recessibus? In tumultu quid aliud expectari potuit?
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Episcopi in carcerem detrusi, sed quid episcopis aliarum urbium cum Alexandria? Anne ignorarint Athanasium per vim ejiciendum esse si non lubenter cederet? Anne ignoraverint hunc nihil minus rebellionem ornare, atque adeo se non posse sine consortio rebellionis jam amplius cum eo facere? Quare igitur desertis proprijs urbibus hoc tempore huc confluxerint? Quare sese turbis his immiscere voluerunt? Si non ut cum Athanasio facerent, & una animarent & concitarent populos, certe hinc sedulo fugissent potius. Sed qua de causa huc confluxere et quid hic egerint, satis manifestatur ex pœnis quas dedere et tempore quo pœnas istas dedere, quorum utrumque Athanasius initio Epistolæ ad Solitarios sic describit. Dant literas, inquit, Eusebiani ad Philagrium, authoresque sunt ut ille quamprimum cum Gregorio in Ægyptum abeat ac statim inde Episcopi flagellebantur & acerbis vinculis constringebantur. Serapammonem igitur Episcopum confessorem in exilium mittunt Potammonem autem & ipsum Episcopum confessorem, qui oculum in persecutione perdiderat [Hic erat qui in concilio Tyrio se gesserat immodestius], ita conciderunt plagis in cervicem ut non ante cessarunt quam videretur mortuus. Sic igitur projectus est & vix post horas aliquot curationibus fomentisque spiritum recollegit, Deo vitam largiente. Non multo post tamen ex dolore plagarum obijt, gloriam iterati martyrij in <52v> Christo adeptus. Quot autem alij vitæ monasticæ sectatores, sedente pro tribunali Gregorio una cum Balacio Duce, flagellati sunt? Quot ibi Episcopi virgis concisi? Deinde miser Gregorius post hæc invitabat omnes ut secum communicarent. Hæc Athanasius: quam sincerè haud scio. Sed quid si? Ergo plures Episcopi audito quod Athanasius ejiciendus erat, confluxerunt Alexandriam, e suis forte civibus haud paucos illuc traducentes, ut antra ad Concilium Tyri traduxerant. Ergo hi cum Athanasio mandatis Imperatorijs resistente conspirarunt, populos commoverunt & ingentem illam excitarunt seditionem qua Ecclesia incensa est aliaque haud levia scelera patrata. Ergo ijdem Episcopi, quotquot in ipso actu deprehensi sunt, tracti sunt in judicium, causam coram Gregorio & Balacio dixerunt, a Gregorio sententiam ecclesiasticam passi sunt | subierunt & in ordinem laicorum redacti, et postquam is officio functus recesserat a Balacio sententia civili etiam condemnati sunt & pro pœnis mortis quas luere solent seditionis auctores, flagris tantum cæsi. Crudelitatem quidam judicis in cædendo Potammone non excuso, licet fort vel petulantia Potammonis vel gravius aliquod crimen Iudicem irritare posset : cætera, non est cur vel Balacius vel Gregorius culpetur. Non enim pœna sed causa ex his persecutores ex illis martyres efficere volebit. ffertur Christianos decima persecutione cum quidam zelo commotus edictum Imperatorum quo persecutio jubebatur, tantum lacerasset, & ob temeritatem pœnas capitis dedisset, hominem non pro martyre habui sed ut inobedientiæ pœnas justas luentem inter improbos numerasse. Quod si in defensione veræ religionis contra persecutores scelestissimos Christianus ob tam levem repugnantiam nomen martyris amisit, & inter legitime condemnatos numeratus est, quanto magis in hoc numero ponendi sunt Ægyptij Episcopi seditionem tam gravem concitantes et hoc solo nomine condemnati.
Iam verò si Athanasius cum Episcopis suis se auctores præbuerint seditionis, quid non fecerint Presbyteri Monachi et sacræ virgines? Horum ministerio audivimus seditiones tempore Concilij Tyrij concitatas, eaque de causa (ut res ipsa loquitur) quatuor Presbyteros exulasse, & Con <53v> stantinum in literis ad Alexandrinos subinde scripsisse ut Presbyteri et sacræ Virgines quiete se gererent. Quod si absentibus Episcopis hi talia patrarint, multò magis eadem facerent ab Episcopis instigati: Quæ omnia minus mirabimini si mores et ingenium Ægyptiorum probe noveritis: quæ Trebellius Pollio in Æmiliano triginta Tyrannorum vicesimo sic describit. Familiare est, inquit, populo Ægyptiorum, ut vel furiosi ac dementes de levibus quibusque ad summa reipublicæ pericula perducantur: sæpe illi ob neglectas salutationes, locum in balneis non concessum, carnem et olera sequestrata, calciamenta servilia & cætera talia usque ad summum reipublicæ periculum seditionis, ita ut armarentur contra eos exercitus, pervenerunt. Familiari ergo sibi furore, cum quadam die cujusdam servus curatoris qui Alexandriam tunc regebat, militari ob hoc cæsus esset quod crepidas suas meliores esse quam militis diceret, collecta multitudo ad domum Æmiliani ducis anceps venit, atque cum omni seditionum instrumento & furore persecuta est. Ictus est lapidibus, petitus est ferro: nec desijt ullum seditionis telum. Quare coactus Æmilianus sumpsit Imperium cum sciret sibi undecunque pereundum. Hæc Trebellius. Rursus Ammianus initio lib. 22 vocat Ægyptios genus hominum controversum & assuetudine perplexius litigandi semper lætissimum &c et in fine ejusdem libri dicit quod sunt ad singulos motus excandescentes, controversi et reposcones acerrimi. Erubescit apud eos, pergit, siquis non inficiando tributa plurimas in corpore vibices ostendat: et nulla tormentorum vis inveniri adhuc potuit, quæ obduratum ullius pectus latrocinijs invitum elicere potuit, ut nomen proprium dicat. Sic et Flavius Vopiscus in Saturnino: Sunt, inquit Ægyptij (ut satis nosti) viri ventosi, furibundi, jactantes, injuriosi, atque adeo vani, liberi, novarum rerum usque ad cantilenas publicas cupientes. – Ac nequis mihi Ægyptiorum irascatur & meum, esse credat quod in literis retuli, Adriani Epistolam ex libris Phlegontis, ex qua penitus Ægyptiorum vita detegitur, indidi. Adrianus Aug. Serviano Coss. S. Ægyptum quam mihi laudabas, Serviane charissime totam didici levem pendulam & ad omnia e famæ momenta volitantem – Genus hominum seditiosissimum, vanissimum injuriosissimum. – Et utinam melius esset morata civitas, digna profecto sui profunditate, quæ pro sui magnitudine totius Ægypti teneat principatum. <> [ In quem Vopisci locum Salmasius in Commentarijs citat scriptorem quendam Græcum affirmantem hujus urbis neque judicia neque privata negotia regi unquam potuisse, & hoc uni Alexandriæ præter cæteras urbes peculiare contigisse ac præcipuum, quod in tanta hominum colluvione ac confusione rerum, non per rectum aliquod regimen administrationemque & publicorum ordinem judiciorum staret: sed per rerum ipsam naturam fortuito magis quam bono more ac regimine subsisteret.] <> Ad eundem modum Philo Iudæus de populis loquens qui ex levissimis causis soleant tumultuari, & res novas moliri: ?? ???, ait, t? ????pt?a??? t? p??te?a f??eta?, d?? ß?a??t?t?? sp??????? ?????? ??f?sa? st?se?? µe???a?. In quibus Ægyptus primas obtinet, ex minimis scintillis magnas efflare seditiones <54v> consueta. Cum igitur hujusmodi fuerint mores Ægyptiorum, populi autem pars superstitiosior, quæ et turbulentior esse solet, deflectaret ad Monachismum, ex monachis vero Athanasius clericos jam maxime crearet, non modestiores sane sed sui similiores & qui causam, ut mihi videtur, acrius defenderent seligens & ex his acriores etiam in Episcopatus gradum promovens, præsertim si scelerum ipsius aliquando participes fuerint, vel luctis superioribus se reddiderint insigniores: nemo certe adeo mirabitur Athanasium per sexdecim annorum curriculum quibus jam sedem rexerat, tam factiosum tam furibundum Athletarum gregem sibi comparare potuisse, cujus subsidio hæc omnia patraret quæ diximus, aliaque graviora quæ dicemus in sequentibus.
Athanasius ubi pulsus esset, Romam se contulit, literis Iulij invitatus. Cum eodem Iulius mox , communicat & continuò Presbyteros duos Elpidium et Philoxenum cum literis ad Eusebium mittit Antiochiam, citatum Episcopos Orientis ut Romæ statuto die se sisterent in judicio & rationem redderent sententiæ in Athanasium latæ, aliter cognoscerent se modis omni bus suspectos haberi..Athan. Apol. 2. p. 739. Vide et Observationes Valesij in Socr et Sozom l. 1 c 2, 3, 4, 5 Temeritatem hominis valde mirata est synodus Antiochena, tum quod ipse privatus Episcopus existens ausus esset Athanasium a generali Synodo condemnatum contra jus fundamentale ecclesiarum in communionem recipere, tum quod se Episcopis universis præponens, dominatum in totum orbem sub pretextu defendendi Athanasium plane affectaret. In literis igitur quas illi per revertentes Iulij legatos mutuo scripsere, docebant omnium episcoporum eandem esse auctoritatem. Fatebantur Romanorum quidem Ecclesiam apud omnes magnificam esse, ut quæ domicilium Apostolorum et pietatis metropolis ab initio extiterat, licet fidei doctores ad eam ex Orientis partibus advenissent: Non tamen æquum censebant idcirco se inferiore loco haberi quod non magnitudine Ecclesiæ vel multitudine superarent; quippe qui virtute & animis proposito superiores essent. Deinde criminis loco objicientes <53r>
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<55r> Iulio quod cum Athanasij socijs communicasset, indignabantur perinde ac si ipsorum Synodus contumelia affecta esset & judicium abrogatum. Idque facinus ut injustum & ab legibus Ecclesiasticis alienum, reprehendebant His de rebus ita conquesti, gravique injuria se affectos esse testati, pacem quidem & communicationem Iulio polliciti sunt, si depositionem eorum qui ab ipsis fuerant expulsi, & ordinationem illorum qui in priorum locum substituti fuerant, admittere voluisset: sin decretis ipsorum resisteret, contraria denunciabant. Nam et Episcopos Orientis qui ipsos ætate antecessissent, neutiquam contradixisse affirmabant, tunc cum Novatianus Ecclesia Romana ejectus est. (Sozom l. 3 c 8) aut Sabellius de hæresi damnatus; neque vicissim Episcopi Occidentis restitere ubi Orientales damnabant Paulum Samosatenum, sed utrique sententias ab alteris latas mutuo confirmabant. Iulium etiam ob temeritatem nonnunquam acrius pungentes, addebant et hoc, communionem Athanasij Marcellique et sociorum ipsi magis placere quam suam. Qua reprehensione Iulius adeo pungebatur ut in responso se temperare non posset a convitijs.
Finito Concilio Antiochensi, Eusebius qui Nicomedia Constantinopolim translatus fuerat, non multò post obit Socr. Qua occasione Paulus qui olim pulsus fuerat jamque in Occiduis partibus vagabatur, [66] a Maximino Trevirorum Episcopo mittitur Constantinopolim ad sedem recipiendam. Interim [67] Episcopi vici <56r> narum regionum pro more ecclesiastico convenientes Macedonium ordinabant. At cùm urbs sub Episcopisis Athanasianis fundata fuerit & surrexerit magna pars populi favebat Paulo <> Vnde crebræ in civitate ortæ sunt seditiones multique earum violentia oppressi periere. Socr l 2 c 12 Cum autem Asclepas ad Constantinopolim civitatem propter Paulum venisset, immania admodum atrociaque media in Ecclesia gesta sunt, mille fuere homicidia quæ altaria ipsa humano sanguine coinquinarunt, interfectis fratribus ac Gentilibus extinctis. Concil. Serd. Orient. Hæc cum audisset Imperator <> Vnde crebræ in civitate ortæ sunt seditiones multique earum violentia oppressi periere. Hæc cum audisset Imperator Constantius qui tum Antiochiæ morabatur, mandavit Hermogeni Magistro militum quem in Thraciæ partes miserat, ut per Constantinopolim transiens, obiter Paulum Ecclesia exturbaret. Ille Constantinopolim ingressus totam civitatem commovit, dum Episcopum per vim ejicere conatur. Statim enim populi seditio subsecuta est, pacatique erant tumultuantes Episcopum defendere. Cum autem instaret Hermogenes ut militari manu Paulum expelleret exacerbata populi multitudo violento impetu in illum ruit: domoque ejus incensa, pedibus illum trahentes interimerunt. Gesta sunt hæc duobus Augustis Consulibus: Constantio scilicet tertium et Constante iterum [A.C. 342] Quo quidem tempore Constans Francos bello superatos, socios ad fœderatos populi Romani effecit. Constantius, autem Imperator audita Hermogenis cæde statim Antiochia digressus, equorum permutatione veloci Constantinopolim accurrit, & Paulum quidem ex urbe expulit. Ipsam vero Civitatem multavit ex annona diurna quam Pater ejus Constantinopolitanis donaverat adimens plusquam quadraginta millia modiorum, antea enim octoginta fere millia modiorum frumenti ab urbe Alexandrina advecti civibus erogabantur. Macedonium porro Civitatis Episcopum designare distulit. Quippe infensus erat etiam illi, non solum eo quod præter ipsius sententiam [ordinatioribus scilicet quo Pauli molitionem prævenirent, festinantibus] ordinatus fuisset episcopus , verum etiam eo quod ob seditiones <57r> inter ipsum et Paulum excitatas, tum alij multi tum Magister militum Hermogenes interfecti essent. Passus ergo illum plebem colligere in ea Ecclesia in qua fuerat ordinatus rursus Antiochiam contendit. Socr lib 2 c 13. Sozom l 3. c 7. Paulum vero catenis ferreis vinctum Singara Mesopotamiæ deportavit , atqueinde transtulit Emesam. Athanas. Ad Solitar.
Interea ubi Iulius Orientalium literas per Legatos suos acceperat, is primo supprimendas eas esse decrevit, ea spe (ut ait) quod crederet aliquos saltem ex Orientalibus ad Concilium quod indixerat venturos esse. Sperabat utique ut mihi videtur aliquos ex parte Athanasij saltem adfore, atque ita speciem quandam Concilij generalis celebrari posse, spretis universis qui non advenerant tamquam metu judicium refugientibus. Sed ubi se spe frustratum vidit nemine prorsus præter quinquaginta occidentales accedente, producit tandem literas Orientalium, prætendens se nulla alia ratione has supprimere voluisse quam ne Occidentales earum lectione dolore afficerentur. Synodus igitur facta Iulij confirmat, cum Athanasio & Marcello communicans, dein domum revertitur. Iulius vero haud parum conturbatus quod ambitionem suam ab Orientalibus frustratam et contemptam cerneret: subinde rescribit Orientalibus per Gabianum Comitem ut sequitur.
<58r>
Hæc in Ecclesijs Orientis. In Ægypto verò ubi major erat monachorum frequentia, non dubium est quin major fuerit harum impietatum progressus. Adducemus primò testimonium ex [68] Palladio qui anno 388 in Ægyptum profectus ibi statim evasit monachus et plurima monasteria per Eremum et oppida Ægypti visitans, moribus regionis se finxit: nam ideo in Ægyptum profectus fuerat ut in disciplina istorum monachorum institueretur. Is inter alia narrans in [69] Historia Lausiaca cap 67 quomodo viderat martyrium Apollonij cujusdam qui cum alijs nonnullis, in Thebaïde tempore persecutionis Maximini passi fuerant: Iis omnibus, inquit, Christiani fecerunt ædem unam, ubi nunc multæ virtutes peraguntur. Tanta autem fuit Viri gratia, ut de ijs quæ esset precatus statim exaudiretur eum sic honorante Servatore. Quem etiam nos in Martyrio precati, vidimus, cum ijs qui cum ipso fuerant martyrio effecti: & Deum adorantes eorum corpora salutavimus in Thebaide. Hæc Palladius: ex quibus satis Ægypti facilè colligitur. Hoc insuper in istis regionibus insigne erat quod in locum Fanorum toto orbe celeberrimorum Serapidis et Canobi cultum, divorum suorum introduxerunt: Ossa quidem Ioannis Baptista (si modo Ioannis fuerunt quæ Athanasius in hunc usum conservavit) successerunt Serapidi ut refert Ruffinus. Quid verò in utroque loco perpetratum est, haud difficulter colligitur ex Eunapio, homine quidem gentili, et propterea in Martyres iniquo et blasphemo, sic nihil minùs idoneo teste praxis christianorum sui temporis. Is autem de militibus qui deos hos Ægyptios anno 389 dejecêrunt verba faciens, sic pergit. [70] Fidem postea, inquit, in sacra Serapidis loca invexerunt Monachos, sic dictos, homines quidem specie, sed vitam turpem porcorum more exigentes, qui in propatulo infinita atque infanda scelera commitebant, quibus tamen pietatis pars videbatur sacri loco reverentiam proculcare. Nam ea tempestate quivis atram vestem indutus, quique in publico sordido habitu spectari non adnuebat is tyrannicam obtinebat auctoritatem : in eam virtutis opinionem venerat id genus hominum, de quibus etiam <59r> dictum est in universæ historiæ commentarijs. Illi ipsi Monachos Canobi quoque collocarunt, ut pro dijs qui animo cernuntur servos et quidem flagitiosos divinis honoribus percolerent, hominum mentibus ad cultum ceremoniasque obligatis. Ii namque condita et salita eorum capita qui ob scelerum multitudinem a Iudicibus extremo suplicio fuerant affecti pro divis ostentabant; ijs genua submittebant; eos in deorum numerum receptabant ad illorum sepulchra pulvere sordibusque conspurcati. µ??t??e? ???? ??a????t? ?a? d??????? t???? ?a? p??sße?? t?? ??t?se?? pa?? t?? ?e??. Martyres igitur vocabantur & Diaconi quidam & Legati arbitrique precum petitionumque apud Deos, cùm fuerint servitia infida & flagris pessimè subacta et cicatrices scelerum ac nequitiæ vestigia corporibus circumferrent: ejusmodi tamen Deos {fert tellus}. Hæc {Eunapius}: in Martyres quidem ore rabido latrans, et forte eo magis quod putaret antiquiores illos Christianos ejusdem esse farinæ cum Monachis alijsque sui temporis Christianis flagitiosissimis : sed nihil minùs patet hinc quali honore et cultu Monachi Ægyptij prosecuti sunt Martyres hoc tempore: Et quidem cultum hunc non jam primum cœpisse sed eousque invaluisse ut in religionem jam cessisset.
Quod si de origine ejus quæratur: cœptus videtur sub Auspicijs Athanasianis Imperante Iuliano. Nam certe Athanasius superstitionibus valde deditus fuit. Id abunde constat ex Antoni vita fabulosa per eum scripta, ex propagatione Monachismi cui operam tantoperè navavit, & ex usu superstitioso crucis. In libro utique de Incarnatione Domini et salutari ejus adventu: Signo, Crucis, inquit, omnia magica compescuntur. Et infra: Veniat qui istorum dictorum experimentum capere velit, & in ipsis præstigijs dæmonum & imposturis vaticiniorum & in miraculis <60r> magiæ utatur signo crucis ab ipsis deviso, nomenque Christi invocet, et videbit quomodo ejus rei metu Dæmones fugiant, vaticinia conquiescant, magiæ et beneficia jaceant. Hanc potentiam non fidei ejus qui signo utitur & nomen Christi invocat, sed nudo signo nomini tribuit. Quod si tantam diversitatis potentiam reliquijs Christi, imò non reliquiis sed signo reliquiarum, & sono nominis tribuit : quid mirum si similem virtutem reliquijs sanctorum concesserit, easque cum primis veneratus sit, invocato sanctorum nomine? Superstitiones sunt ejusdem generis, nisi quod divinas virtutes nudis tribuere ceremonijs sine fide in Christum peractis , quid superstitiosius sit et magis abominandum. Consuetudinem præterea [71] cum Basilio M. & cum Damaso Episcopo Romano viris superstitiosissimis Athanasius habuit, licet hunc non ab illis sed illos potiùs ab ipso superstitionem traxisse crediderim. Et quamvis eorum quæ Athanasius post tempora Iuliani scripsit vix quicquam extet ex quo mens ejus {quoad} hunc cultum colligi possit : extant tamen vestigia scriptorum quæ hoc spectant. Scripsit etiam Athanasius Orationem in quadraginta Martyres, quam Gerardus Vossius (Commentario in Orationem Ephræm Syri in hos 40 Martyres) testatur suo tempore in Italia extitisse in Bibliotheca Cardinalis Ascanij, eamque ut pulchram laudat. Si vel hanc in lucem editam haberemus forsan aliquid Basilianis et Gregorianis simile occurreret. Martyres utique non erant Ægyptij sed Armenij, eorumque <61r> reliquias Basilius possidebat Ecclesiam habens eisdem constructam. Vnde ergo notitia eorum in Ægyptum tam longe distantem pervenerit nisi per commercium quod Athanasius cum Basilio tenuit. Certè Basilius famæ horum martyrum spargendæ studuit: idque non tantum per Orationes Panegyricas quas ipse & Gregorius frater ac Syrus eo instigante composuit; sed et spargendo reliquias eorum per orbem. Nam in Oratione quam in eos scripsit dicit quòd multis in locis recepti multorum patrias ornaverant. Cur igitur Ægyptus religionis homousianæ domina, cur Athanasius Basilij amicus singularis & Patronus cultissimus his donis tam liberè per orbem distributis caruerit? Imò non caruit Oratio in nos martyres ostendit cum non caruisse. Nam cultus martyrum sequebatur reliquias. Habitis reliquijs Martyr ab urbe colebatur & vix aliter. Vnde mos communicandi reliquias ad propagandum cultum. Præterea Ægyptus Martyrum propriorum, ut dicetur, plenissima erat, neque opus habuit exoticis, et Athanasius non nisi res magni momenti curare solebat: Vndenam igitur Athanasius ipse ad hos martyres extraneos oratione Panegyrica celebrandos excitaretur? Vndenam hi exotici inter tot vernaculos tanto honore digni essent habiti, nisi quod reliquiæ eorum accessissent, non sine digna celebritate accipiendæ | deponendæ qua populo Alexandrino commendarentur? Quæ si ita sint, ex commercio Athanasij religionem ejus discas.
Huic rei lucem majorem afferet certe quod Ruffinus lib. 2, Hist. c. 28, scribat Athanasium reliquias Baptistæ sub cavato sacrarij pariete inclusas prophetico spiritu pro futuras generationi posteræ conservasse: quibus, dejectis Idololatriæ vestigijs, in ædibus quondam profanis [sc. Serapidis] aurea tecta consurgerent. Ex hoc autem loco duo notanda veniunt. Primum quod A <62r> thanasius non condidit hæc ossa sub terra, sed in cavato pariete conservavit in lucem rursus depromenda. Athanasius enim quondam reliquias martyrum sub terra condi volebat, ut in vita Antonij videre est, et Damascenus, Orat: 1 de Imaginibus, ex Athanasij scriptis docuit; dicens: Scimus beatum Athanasium sanctorum reliquias non in urnis collocandas sed humi condendas esse, eo consilio censuisse ut absurdum Ægyptiorum morem abrogaret, qui mortuos suos non sub terra condîbant, sed in lectilis et sympodijs collocabant. Dic igitur cur Athanasius sententiam mutarit nisi quod religionem ergæ sanctos mutasset. Ante cœptam invocationem sanctorum reliquiashumi {condendendas} esse statuit : jam verò ubi miracula per reliquos fieri cœperant & martyres propterea coli, non amplius sepeliri potuit, sed insepultas conservari in usus Ecclesiæ. Cumque secuti sunt Ægyptij. Nam ex Palladio et Eunapio jam citatis discimus reliquias martyrum eorum ab illo tempore extra tumultum positas populo certis occasionibus venerationi expositas fuisse.
Alterum quod notari velim est quod Ruffinus qui in Ægypti et Orientis partibus {diu} versatus fuerat, & a monachis istarum regionum {restorum didicerat}, ossa Baptistæ ab Athanasio ideo conservata tradit ut illis tecta superstitionum consurgerent. Vtrum Athanasius hoc fecerit spiritu aliquo prophetico necne, nihil refert. Hoc certum est Ægyptios, a quibus Ruffinus hæc didicit, credidisse ossa ab Athanasio in hunc finem conservata fuisse & ejus nomine cultum mortuorum propagasse; atque adeo Ægyptiorum testimonio qui Athanasio contemporanei erant ejusque mores diutina conservatione perspectos habebant credendum est illum se cultui huic a tempore Iuliani patronam exhibuisse.
pag. 2 anteced. <> pag 2 seq. Quod ut firmissimè comprobem adjiciam denique locum Athanasij ipsius in quo mens ejus clarissimè admodum elucessit. In Epistola igitur ad Marcellinum de interpretatione Psalmorum: Cavendum est, inquit, nequis Psalmos sæcularibus ad eloquentiam verbis ornet, neve conetur dictiones immutare aut omninò aliud pro alio substituere, sed simpliciter ut scripta sunt recitet & psallat, ?p?? t?? t??? d?a????sa?ta? ?????? ??t?, ?p?????s???tas t? ?a?t?? s??e??es?a? ?µ??, ut sancti qui ista verba suppeditarunt, sua esse agnoscentes, comprecenter nobiscum . Et paulo post: Cum Dæmones verba mutata animadvertunt, ludibrio habent, sed contra sanctorum voces exhorrent & ferre nequeunt. Tria autem hic adstruit Athanasius, 1 Sanctos ea sentire quæ nos orantes loquimur. 2. Sanctos comprecari nosbiscum, hoc est simul precari ut petitiones nostræ nobis concecantur, nam supra dixerat Psalmos ita compositos esse ut quisque recitando postulet quæ sibi conveniunt. 3. Dæmones non sensum quidem metuere sed formam verborum quæ sancti nobis reliquerunt: Quod sane haud aliunde collegerat quam omnia sanctorum Diabolo formidini esse crederet. Primo igitur astruitur inspectio sanctorum, secundo intercessio eorundem, tertio virtus reliquiarum: quæ quidem sunt totum fundamentum religionis erga sanctos, & a solis eorum cultoribus statuuntur.
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Nec Ægyptijs tantum sed universis Orientis Ecclesijs Athanasius cultûs hujus author extitisse videtur. Multi quidem Basilium cum Gregorijs duobus cultum hunc per Orationes <63r> panegyricas introduxisse volunt: at isti non tanti erant tunc nominis ut novam religionem sola sua auctoritate suffultam poponerent & prædicarent. Imò hostibus circundati erant et pene oppressi, & metus fuisset ne a suis etiam ob hoc novarum studium condemnati penitus opprimerentur. Athanasius autem e contra tantam apud omnes homousianos auctoritem jam obtinebat ut Nazianzenus diceret eum a tempore Iuliani Leges orbi præscribere, et Monachos (quorum opera certe hæc doctrina propagata fuit,) tentum ei tribuere ut quicquid ipsi placuisset pro lege haberent, ac rursus vetitum sibi atque interdictum quicquid ille sententia sua improbasset, existimarent, illiusque decreta pro Mosaicis tabulis ducerent, ac majoris quàm qua sanctis istis deberi videatur ipsius veneratione afficerentur. ffacile igitur Athanasius hanc superstitionem per orbem ope monachorum propagare potuit, difficulter autem alius quivis Athanasio non consentiente. Proculdubio, mens Athanasij in hac re per Epistolas ???tast???? & orationes panegyricas & per conversationem patefacta fuit, præsertim Ægyptijs. Si is igitur malum nascens improbasset certe nemo alius absque gravi contentione introducere potuisset. Sed nulla fuit talis contentio. Sententiam omnes avidissime amplexi sunt et imprimis monachi: proinde auspicijs Athanasianis rem gestam fuisse necesse est. Denique rem ita se habuisse Chrysostomus verbis prodidit clarissimis, dum Oratione in Martyres Ægyptios ex occasione multarum reliquiarum ex Ægypto venientium sic scribit. [72] Benedictus Deus, quandoquidem ex Ægypto prodeunt Martyres, ex Ægypto illa cum Deo pugnante ac insanissima : & unde impia ora, unde linguæ blasphemæ, ex Ægypto Martyres habentur, non in Ægypto tantum, nec in finitima vicinaque regione, sed ubique terrarum. Et quemadmodum in annonæ summa ubertate, cum viderint urbium incolæ majorem, quàm usus habitatorum postulet, esse proventum, ad peregrinas etiam urbes transmittunt : cum ut suam comitatem ac libe <64r> ralitatem ostendant, tum ut, præter horum abundantiam, cum facilitate res, quibus indigent, rursus ab illis sibi comparent : sic et Ægyptij, quod attinet ad religionis athletas, fecerunt : cum apud se multam eorum Dei benignitate copiam cernerent, nequaquam ingens Dei munus sua civitate concluserunt, sed in omnes terræ partes bonorum thesauros effuderunt : cum ut suum in fratres amorem ostenderent, tum ut communem omnium dominum honore afficerent, ac civitati suæ gloriam apud omnes compararent, totiusque terrarum orbis esse metropolim declararent. Nam si frivolæ quædam ac minimi pretij ocassiones, quæque ad hanc tantum vitam nobis conferunt, largitiones hunc multis urbibus honorem acquirere potuerunt; nonne eam potius, quæ nihil ex caducis et corruptilibus rebus largitur, sed viros, qui urbibus, quæ illis obvenerint, post obitum etiam præstant securitatem, præ omnibus æquum est hac honores prærogativa donari? Sanctorum enim illorum corpora quovis adamantino et inexpugnabili muro tutius nobis urbem communiunt, et tanquam excelsi quidam scopuli undique prominentes, non horum qui sub sensus cadunt & oculis cernuntur hostium impetus propulsant tantum, sed etiam invisibilium dæmonum insidias, omnesque diaboli fraudes subvertunt ac dissipant, non minùs facilè quam si fortis vir aliquis ludicra puerorum subverteret ac prosterneret. Ac cætera quidem quæ ab hominibus fiunt machinamenta, sicut muri, fossæ, arma, militum copiæ, et quæcunque ad incolarum securitatem excogitantur, ab hostibus possunt pluribus alijs multoque majoribus machinis ipsorum repelli: cùm verò sanctorum corporibus fuerit civitas communita, licet innumeras ili pecunias expendant, urbibus quæ ipsos possideant, minimè poterunt æquale quoddam machinamentum opponere. Neque verò tantum adversus hominum insidias, aut adversus fallacias dæmonum utilis nobis est hæc possessio, dilectissime : sed si nobis communis dominus ob peccatorum multitudinem irasca <65r> tur, his objectis corporibus continuo poterimus eum propitium reddere civitati. – Et sub finem : Ad horum, pergit, tolerantiam atque patientiam vitam nostram componamus; ut eorum precibus, postquam hinc excesserimus, cum illos videre, tum amplecti possimus, atque in illis cælestibus tabernaculis collocari. Hæc Chrysostomus, quæ plenius descripsi ut religionem plane cerneres cujus respectu Alexandria describitur cæteris urbibus antevertisse et in omnes terræ partes bonorum thesauros effudisse ut sibi gloriam apud omnes compararet, totiusque terrarum Orbis se esse Metropolin declararet. Ex eo autem quod Chrysostomus Alexandriam totius orbis Metropolim denominat, scripta videtur hæc oratio anno 380 vel initio anni sequentis nempe eo tempore cum Chrysostomus ex eremo Antiochiam modò reversus erat & Alexandria totius Orientis res adhuc moderabatur Nam post Concilium Constantinopolitanum anno 381 celebratum, cum Oriens non amplius ab Ægypto pandebat & Constantinopolis evasit Metropolis Alexandria superior, minùs in proclivi erat Orientalibus Alexandriam eo titulo honorare. Ægyptus itaque non tantum prima reliquijs abundans, easdem cum cæteris regionibus ad cultum disseminandum communicabat, sed tam celeri gressu hæc peregit, ut ante annum 381 reliquias per totum Orbem sparsisset. Et hinc natæ sunt proculdubio Athanasij Epistolæ ???t?st??a?. Nam sicut dona reliquiarum exigebant epistolas quibus ipsa commendarentur et festi dies cæteraque ad reliquias spectantia describerentur, sic ejusmodi plurium epistolarum non alia occurrit occasio verisimilis. Athanasij autem exemplo, alij mox reliquias similiter communicare cœperunt, ut ex reliquijs 40 martyrum opera Basilij per provincias ante annum 378 dispersis manifestum est. Atque per hujusmodi communicationes superstitio celerrime propagata est ita, ut si non ante obitum Athanasij certè ante annum 381 ea universalis evaserit. Id enim non tantum contestantur dona hæc Ægyptiorum et Basilij ante istud tempus per orbem dispersa & passim religiosè recepta, sed et Orationi Nysseni <66r> coram patribus Concilij Constantinopolitani ex toto Oriente collectis in funere Meletij Episcopi Antiocheni habita, id luculentissimè demonstrat: Nysseno, in plenissimo illo tam Episcoporum quam populi Constantinopolitani conventu intercessionem Meletij cum fiducia prædicante. Hæc in Oriente.
Transeamus jam in Occidentem.
<67r>
Sed redeamus ad Damasum. Audivistis hunc vita sanctis nuncupasse si rebus ejus secundarent: Quod sane cultûs major est gradus quam simplex invocatio. Cùm igitur hoc fecerit initio Episcopatûs, non miremini si martyres postea invocare solitus sit. Sed hoc parum est. Martyribus investigandis, & monumentis in cultum eorum condendis operam dedit, & per inscriptiones sepulchris passim incisas se patronum superstitionum toto occidenti proclamavit. Hic, inquit Anastasius in vita ejus, multa corpora sanctorum Martyrum requisivit, quorum etiam conchilia versibus decoravit. Qualibus autem versibus, sequentes instantiæ ex ipsis monumentis desumptæ monstrabunt.
[73] Epitaphium S. Laurentij, cujus reliquijs Ecclesiam construxerat, sic concludit:
Hæc Damasus cumulat supplex Altaria donis
Martyris egregium suspiciens meritum.
[74] Et Epitaphium Saturnini sic
Supplicis hæc Damasi vox est, venerare sepulchrum,
[75] Solvere vota licet, castasque effundere preces,
Sancti Saturnini tumulus quia martyris hic est.
[76] Item Epitaphium Irenæ sororis suæ sic:
Nunc veniente Deo nostri reminiscere Virgo
Vt tua per dominum præstet mihi facula lumen.
[77] Et Epitaphium Eutychij hoc modo
Quæritur, inventus colitur, fovet, omnia præstat:
Expressit Damasus meritum, venerare Sepulchrum.
Hæc in Antiquis inscriptionibus in Appendice p 1172 &c nec non apud Baronium an. 384 § 21 & seq. Sunt et alia ab eo scripta Elogia sanctorum in Bib. Græc. Patr. Vol. 3 p 844. Nempe
De Agnete
O Agnes, verum decus, alma pudoris imago
Vt Damasi precibus faveas, precor inclyta virgo
De Andrea Apostolo
Iam nos foveto languidos
Curamque nostri suscipe
<67v>
De Felice
Ad te solicite venientibus omnia præstas:
Nec quenquam pateris tristem repedare viantem.
Te duce servatus, mortis quod vincula rupi,
Versibus his Damasus supplex tibi vota rependo.
Cum igitur Damasus hæc et similia toti populo legenda confidenter exhibuerit, nec tamen ullæ contentiones vel disputationes (quantum patet) exinde ortæ sint: indicio est populum ab initio Episcopatus ejus ad has superstitiones generaliter deflexisse. Roma autem ruente quid mirum si occidens simul ruerit.
Post Romam, speculemus Ecclesiam Mediolanensem, nempe secundam sedem Episcopalem apud Occidentales Hujus urbis Ambrosius anno 374 ex milite creatus est Episcopus. Eousque Auxentius – – pag. antepenult. <68r> ideo in alio tractatu fusius de origine hujus ecclesiæ disserui ostendens eam tam ex hæresi Patribus per primos 300 annos inaudita, quam ex schismate manifestissimo defecisse a vera ecclesia, & cum ea temporibus Constantini Constantij Valentis & Theodosij vehementer colluctando rebellem surrexisse. Neque hujus loci est de his agere meum est hic ostendisse bestiam hanc e terra surrexisse bicornem. Proinde cùm bicornem surrexisse demonstraverim dicam jam quomodo surrexit e terrâ.
Terra quatenus cælo opponitur humilem denotat conditionem, et sic Bestia hæc verissimè surrexit e terra, nempe e plebe. Sed terra hic potiùs opponitur mari e quo altera Bestia surrexit. Cum igitur e mari surgere, sit oriri e dominio vel civili potestate Imperij, quicquid non oritur ex ista potestate aliunde oritur quàm e mari, & distinctionis gratia dici potest ortum e terra. Hujusmodi est quod oritur ex dominio vel regimine ecclesiastico, siquidem hoc regimen neutiquam derivatum fuit ab Imperio Romanorum sed ab Apostolis propagatum et reluctante Imperio isto inter Christianos conservatum. Et proinde Bestia Bicornis quæ ex hoc regimine in tyrannidem converso surrexit, aliunde ortam quam e mari meritò dicemus; e terra nempe si modo id omne terra dicatur quod a mari Romano respectu aliquo distinguitur.
Sed et sensu adhuc magis proprio et singulari Bestia hæc e mari surrexit. Per mare enim intelligamus corpus Imperij civili communione tanquam aquas continuas junctum, per terram verò id omne quod ab ejus civili communione sejunctum est et sicut terra naturalis partim continens est partim in <69r> sularis sic erit terra politica. Terra continens est aggregatum gentium exterarum quibus mare Romanum circundatur. Terra insularis sunt greges Monachorum his temporibus eremos & loca deserta passim inhabitantes qui dum nullis magistratibus juxta leges Imperij regerentur, nullam cum urbibus societatem colerent , sed ab Imperij communione non minus segregati essent quàm gentes exteræ, merito distinguendi erant a mari Romano, & pro terrâ Romana habendi. Atque hæc est terra illa de qua dicitur Apoc 12.12 Væ incolis terræ & maris quia Diabolus ad vos descendit cum ira magna. Væ terræ ex qua Bestia bicornis loquens ut Draco hic dejectus nasceretur. Væ mari ex quo Bestia altera decem cornupeta blasphema id est idololatrica surgeret. Væ illis quia Diabolus id est Idololatria ad eos dèscendens corrumperet eos & converteret in pessima genera hominum per duas Bestias idololatricas e terra et mari oriundas in posterum significata.
Si per terram barbaræ gentes Imperium circundantes solummodo significarentur, diabolus diceretur descendisse non ad incolas terræ et maris sed ad incolas Maris et Terræ siquidem Idololatria Christianos Romanos priùs quàm Barbaros invasit. Mare prius nominandum esset ex naturâ et dignitate: nam Bestia decemcornupeta prius surrexit e mari quam bicornis e terra, et Angelus (cap 10.2) pedem dextrum figebat in mare, lævum in terram. Cur igitur terra prius nominaretur nisi ut ordine verborum significaretur terram neutiquam seriùs a Diabolo invadendam, sed simul cum mari si non et citiùs & majori cum propensione idololatricam evasuram. Per hanc terram igitur gens aliqua Christiana quæ cum primis cultum Idololatricum exercuit intelligi debet, & sic in orbe Romano quærenda <70r> erit hæc terra et in eremis reperienda. Sicut enim Romani primi omnium deflexerunt ad cultum Divorum, sic inter Romanos Monachi in cultu hoc recipiendo et propagando primas egerunt. Nec ullum genus hominum in orbe Romano commodius terra dici potuit quàm qui a communione civili id est a continuitate aquarum Romani maris divisi, seorsim agebant in eremis, et a reliquo populo moribus et conversatione diversissimi erant. Aut nullæ in hoc mari reperiendæ erunt insulæ, aut his Eremitarum societatibus nomen Insularum apprimè tribuendum erit.
Hæc est igitur terra illa execranda ad cujus & maris incolas Diabolus descendit, quæque propterea aptissima fuit ad Bestiam nequissimam generandam. Ex ea vero Bestia verissimè surrexisse dicitur quia Monachi corpus Bestiæ suppeditarunt. Bestia denotat multitudinem hominum, clerus sine Monachis pertenuis erat, sed cum Monachis conjunctus corpus satis numerosum evasit ad Bestiam constituendam. Quinimò Monachi seminarium evaserunt cleri, ita ut Bestia statim tota ex Monachis conflata fuerit, & proinde ex his ortam quis non fatebitur? Egregium sanè hoc est inter Clerum antiquum & novum hunc discrimen. Illis vita monachica inaudita fuit, his omnibus statim recepta, quasi Deus Apostasiam novata vivendi ratione consignare et ab Ecclesia vera discriminare vellet.
Historia originis Bestiæ ex Monachorum gregibus hujusmodi est. Primus Eremitarum memoratur Paulus, quidam, qui persecutionem Decij & Valeriani fugiens mansit in Eremo ad usque tempora Constantij, sed is nullos collegit discipulos, nec id genus vitæ quia sanctius esset sed quia tutius elegisse videtur. Sequitur Antonius quem persecutio Dioclesiani in eremum fugabat. Ille verò solitariam vivendi rationem non multo post in institutum <71r> et studium convertit, & primus omnium Eremitarum discipulos congregans Eremos Ægypti imperante Constantino magno gregibus Monachorum complevit, & propterea conversationis hujus & studij fundatur ab omnibus habetur.
Ex hujus discipulis erat [78] Athanasius, qui deinde factus Patriarcha Alexandrinus Clerum pro viribus infecit manochatu. Parùm visum est Athanasio, inquit Baronius, Monachorum instituta in Clerum transferre, sed et monachos quos nosset moribus et peritia antecellere in episcopos diversarum ecclesiarum adscivit, quod fortissimos hos fore sciret adversus ingruentem Arij hæresin pugnatores & quasi munitissimas turres contra Meletianos schismaticos. Quinam vero hi essent — ipse Athanasius ad Dracontium monachum scribit quem contentiosiùs reluctantem ad idem ministerium suscipiendum expertus, his monet post multa. Neque enim tu solus ex Monachis es constitutus [Episcopus scil.] neque solus monasterio præfuisti neque solus a Monachis delectus es. Nosti enim Serapionem Monachum esse & quot Monachorum præfectum. Neque a te ignoratur quot Monachorum pater fuerit Apollonius. Nosti Agathonem, neque ignotum habes Aristonem. Memor es Ammonij cum Serapione peregrè profecti. ffortassis etiam audisti de Cue in superiori Thebaide. Poteris etiam resciscere de Paulo qui est apud Latos & de alijs multis: & tamen isti Episcopi constituti non contradixerunt &c. Hæc et alia plura Athanasius ad Dracontium quem tandem persuasisse constat, & pro fide Catholica strenuè certantem cum alijs orthodoxis Episcopis exilium subijsse idem Athanasius tradit in Apolog. de fuga sua. Baron. an 328. 23, 24. Anno autem 340, inquit idem Baronius, Athanasius Romam venit — & in urbem invenit ipse primus Ægyptiorum Monachorum institutionem, <72r> vitamque admirandam Antonij magni licet adhuc viventis a se conscriptam detulit. — Tradit enim de his S. Hieronymus: Nulla eo tempore nobilium fæminarum noverat Roma propositum monachorum, nec audebat propter rei novitatem ignominiosam (ut tunc putabatur) & vile in populis nomen assumere. Hæc (Marcella scil.) ab Alexandrinis prius sacerdotibus Papaque Athanasio, & postea Petro qui persecutionem Arrianæ Hæreseos declinantes quasi ad tutissimum communionis suæ portum, Romam confugerant, vitam beati Antonij adhuc tunc viventis monasteriorumque in Thebaide Pachomij et virginum ac viduarum didicit disciplinam. Hieron: ad Princip. Ep. 6. Hæc Baronius an. 340. 7 <> Huic consentaneum est quod Sulp Severus de Martino scribit, nempe quod ubi audiverat Hillarium, cujus erat discipulus a Constantio missum esse in exilium, hoc est anno 355, Mediolani sibi Monasterium statuit. Inde vero ab Auxenti{o} Episcopo mox exturbatus in Insulam quandam recessit. Dein ubi Hillarius ab exilio relaxatus erat, Iuliano scili imperante, Romam profectus est ut ibi eum conveniret: sed Hilario prætereunte, vestigijs eum prosequitur et non longe ab urbe Pictaviensi aliud Monasterium collocavit unde evocatus [79] anno 371 fit Turonensium Episcopus.
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Vbi verò Monachismus Ægyptum et Italiam (seminaria duo Bestiæ bicornis) invaserat ex his fontibus sese per totum Orientem et Occidentem statim diffudit. Ex Ægypto quidem propagatus Syriam primo invasit deinde Asiam minorem et Græciam. A Roma vero per Gallias Africam & totam Occidentem dimanavit.
In Syriam Imperante Constantio Hillarion Antonij discipulus ipsum invenit. Nec quisquam, inquit Hieronymus, monachum ante S. Hillarionem in Syria noverat. Ille fundator et eruditor hujus conversationis & studij in hac Provincia fuit. – Exemplo ejus per totam Palæstinam innumerabilia monasteria esse cæperunt, & omnes ad eum monachi certatim currere. Hieron in vita Hillarionis. Per Pontum deinde et Cappadociam Basilius magnus Imperante Iuliano monachos seminavit (Basil Epist 63 & 79 & Baron a. 361. 50, 51.) & inter alios Gregorium Nazianzenum jam factum Presbyterum, in Eremum invitavit (Greg. Naz. de silentio et jejunio. Baron. a. 363. 82). Apud Armenios et Paphlagenas et accolas Ponti Eustathius Sebastiæ in Armenia Episcopus Monasticæ conversationis author fuisse dicitur. Sozom l 3. c 14. Monachismus verò eousque propagatus facile invadebat reliquum orientem.
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De Occidentis invasione: Certum exploratumque est, inquit Baronius, Occidentalis Orbis provincias fermè omnes una cum insulis hoc eodem seculo [i.e. ante an. 400] fuisse refertas agminibus Monachorum. — Hanc disciplinam primum accepit Roma ab Antonio isto magno per Athanasium Episcopum Alexandriæ, a Romana vero ecclesia velut a promptuario disciplinæ, aliæ omnes Occidentalis orbis Ecclesiæ mutuatæ sunt, omnes ex more cupidè amplexantes quod vidissent Romam esse secutam. — Qui verò in Orbe Occidentali Monachismum conjunxit clericatui prædicatur a S. Ambrosio S. Eusebius Episc. Vercellensis. Primus, inquit, in Occidentis partibus diversa inter se Eusebius sanctæ memoriæ conjunxit, ut et in civitate positus instituta Monachorum teneret & Ecclesiam regeret jejunij sobrietate. — Hoc ipsum (pergit Baronius) præstantissimum vitæ genus [80] S. Martinus Episc. Turonensis transvexit in Gallias & S. Augustinus in Africam, qui clericatum et Monachatum in unum conjungentes, tanquam lucidissimis astris Ecclesiam exornarunt. Baron. an. 328. 20, 21, 22.
Interea verò dum Monachismus sic orbem invadit Clerus passim fit Monachicus. Quid factum sit in Ægypto ex ijs quæ de Athanasio & Episcopis suis Imperante Constantino creatis jam ante audivistis, intelligi potest. Quibus adde quæ Hieronymus de Paula per Alexandriam et oppidum Nitriam iter faciente narrat: Quod, inquit, cùm vidisset, occurrente sibi sancto et venerabili Episcopo Isidoro Confessore et turbis innumerabilibus monachorum ex quibus multos sacerdotalis et Leviticus sublimabat gradus, lætabatur quidem ad gloriam domini & se indignam tanto honore fatebatur. Hieron. Epitaph. Paulæ ad Eustochium. Similem mutationem Clerus passus est in Occidente , <> ut ex Epistola 7ma Augustini ad Papam Aurelium constat ubi sic scribit: Ordini Clericorum fit indignissima injuria si desertores monasteriorum ad militiam Clericatus eligantur cum ex his qui in monasterio permaneant non tamen nisi probatiores atque meliores in Clerum assumere soleamus. [ Vide post pag 4 <> : Recte igitur scribit Baronius Negari non potest fuisse Monachismum Seminarium in Ecclesia Dei sanctissimorum Episcoporum ex quo Basilij, Gregorij, Chrysostomi & alij tam in Oriente quam in Occidente viri spectatissimi prodiere: quorum omnium qui Antonium magnum dixerit Patriarcham veritatis scopum attinget. Baron. a. 328. 25. Cum igitur Episcoporum et Presbyterorum præcipuos constet Monachos fuisse: quid mirum si cæteri fere omnes ad horum mores statim componerentur? Audiatur saltem Hieronymus Hieronymus rebus hisce contemporaneus qui de clericis generaliter dicit: Quasi et ipsi aliud sint quam Monachi & non quicquid in Monachos dicitur redundet in clericos qui patres sunt Monachorum. Detrimentum Pecoris Pastoris ignominia est. Hieron ep 10. Hanc Epistolam Baronius refert ad an 385 (Baron. a 385. 10) <> Quin et Monasteria Clericorum in Occidente constituta sunt. Eusebius Vercellensium Episcopus morem invexerit, ut testatur Maximus his verbis: Eusebius inquit quia castitatis vigore pollebat propositum virginitatis instituit; quia abstinentiæ gloriabatur angustijs, Monachorum introduxit forte servitiam; qua Pontificij ad <73v> ministratione fulgebat, plures e discipulis sacerdotij sui elegit hæredes. Quamvis igitur nonnulli liberis suis relinquant auri argentique Thesauros, nemo tamen Sancto Eusebio ditiores reliquit: siquidem omnes extiterunt aut sacerdotes aut martyres. Nam ut cætera taceam, illud quàm admirabile est, quòd in hac sancta ecclesia eodem Monachos instituit quos Clericos, atque ijsdem penetralibus sacerdotia officia contineri quibus et singularis castimonia conservatur, ut esset in ipsis viris contemptus rerum & accuratio Levitarum: ut si videris Monasterij lectulos, instar Orientalis propositi judices, si devotiones Cleri perspexeris, angelici ordinis observatione gaudeas. Hæc Maximus apud Ambros. Serm. 69 de natali Eusebij Verc. Episc. pag anteced. <> pag. seq.
Hæc Maximus quibus consentanea sunt quæ Ambrosius Epist 82 ad Vercellenses de Episcopo eligendo scripsit. In Vercellensi, ait, Ecclesia duo pariter exigi videntur ab Episcopo, Monasterij continentia & disciplina Ecclesiæ. Hæc nim primus in Occidentis partibus diversa inter se Eusebius Sanctæ memoriæ conjunxit, ut et in civitate positus instituta monachorum teneret & Ecclesiam regeret jejunij sobrietate. Multum enim adjumenti accedit ad sacerdotis gratiam si ad studium abstinentiæ & normam integritatis juventutem astringat & versantes intra urbem abdicet usu urbis et conversatione. In ipso autem initio Epistola commemorat quando ex Ecclesia Vercellensi aliæ sibi Ecclesiæ petere solebant Episcopos. Et post multa describens quomodo Eusebius pro fide exilij dura præoptavit elegit et addit: Hæc patientia in Sancto Eusebio Monasterij coaluit usu & durioris observationis consuetudine hausit laborum tolerantiam. Ex quibus verbis colligitur Eusebium satis diu ante annum 355 quo in exilium actus fuit monachum evasisse: sed utrum Monasteria Clericorum ante residua condiderit haud scio. Sic et Hilarius proculdubio Monachus erat ante Exilium, siquidem Martinus discipulus ejus vitam monasticam Mediolani tempore Constantij vixisse reperitur. Eusebij itaque exemplo – – – <> Hujus itaque exemplo propagata sunt ejusmodi Monasteria per Occidentem: cujus rei insignem instantiam exhibuit nobis Hieronymus in Chronico ad annum 372 ubi dicit Aquileienses Cleri quasi Chorus beatorum habentur: & laudibus præferendo tres eorum, addit Florentinus Bonosus & Ruffinus insignes monachi habentur. Hæc cum D. Augustinus diu versatus in Italia, contemplatus esset, & anno 389 ritus monachales inde secum transveheret in Africam; mox factus Episcopus, Monasterium Clericorum in domo Episcopi constituit, ut ipse (De divers. serm. 28 vel 48) testatur. <> Et ex hoc monasterio fermè decem Episcopos, ut scribit Possidius diversis Ecclesijs – rogatus dedit. Similiterque ipsi et Monasteria instituerunt et studio, inquit, crscente ædificationis verbi Dei cæteris ecclesijs promotos fratres ad suscipiendum sacerdotium præstiterunt. Hæc Possid in vita Augustini.-<> Idem genus monasteriorum Martinus etiam ex Italia, ubi monachus aliquamdiu vixerat, in Galliam transtulisse videtur. Quid enim aliud innuit Severus qui cùm Martinum juxta urbem Turonensem, cujus modo factus erat Episcopus, monasterium octoginta continens discipulos condidisse narraverat: Plures ex his, inquit, postea Episcopos vidimus. Quæ enim esset civitas aut Ecclesia quæ non sibi de Martini Monasterio cuperet habere sacerdotem? (Sulp. Sever. in vit. Martini.) Et alibi de Brictione, uno Presbyterorum Martini, ait quod is nihil unquam ante Clericatum (quippe qui in Monasterio ab ipso Martino nutritus) habuisset, quodque a primis annis in Monasterio inter sacras Ecclesiæ disciplinas ipso Martino educante crevisset. Sulp. Dial. 3. c 20. Eosdem mores apud Hispanos etiam obtinuisse colligi potest ex epistola Siricij Papæ, initio anni 385 ad {Himerium} Episcopum Tarraconensem scripta, ubi Siricius sic loquitur: <74v> monachos, quos tamen morum gravitas, et vitæ ac fidei institutio sancta commendat, clericorum officijs aggregari et optamus et volumus. Iuxta hoc studium Pontificum Imperatores etiam anno 398 lege lata præceperunt ut Clerici ex Monachorum numero ordinarentur.[82] Et interea dum Monachismus sic invasit Ecclesias, reliqui Clerici quotquot erant Mariti jubentur abstinere ab uxoribus.
Hocce tamen genus abstinentiæ in Ecclesias Occidentis circa tempora Dioclesiani irrepsisse videtur: et certe tunc adeo invaluit in Hispanijs ut Concilium Elibertinum celebratum anno 305 hunc canonem ederet. Placuit in totum prohibere Episcopis Presbyteris & Diaconis vel omnibus Clericis positis in ministerio abstinere se a conjugijs et non generare filios. Quicunque verò hoc fecerit ab honore clericatus exterminetur. Idem postea nonnulli in percelebri illo Concilio Nicæno ibant sanciendum: Occidentalibus certe et imprimis Hosio Cordubensi qui Consilio Elibertino interfuerat, id agentibus. Sed restitit Consilium, et ejus auctoritate res ad tempus coercita est sed non extincta. Tandem enim ubi monachorum studium per Occidentem cœpit invalescere, illorum proposito similior visa est hacce Clericorum continentia, eaque propterea per orbem mox prædicatur & ut sancta stabilitur. Vnde Ambrosius in Epistola 82 ad Vercellenses: Apostolus, ait, unius uxoris virum præcepit – non ut filios in sacerdotio creare Apostolica invitetur auctoritate: Habentem enim dixit filios non facientem. Sic Siricius Papa in cap. 7 Epistolæ ad Himerium Tarraconensem initio anni 385 datæ, prohibet cum uxore commercium ijs qui sunt in sacris. Quam Legem Innocentius I & Leo I sæpius confirmarunt. In Oriente etiam idem obtinuisse Chrysostomus satis testatur in Hom. 2 de patientia Iob, ubi dicit: Vnius uxoris virum, non ea ratione ut id nunc in ecclesijs observetur: oportet enim omni prorsus castitate Sacerdotem ornatum esse. Epiphanius autem Tom 1 lib 2 Hæres 59 cap 4 Ecclesiæ statum Ecclesiæ generaliter describens ait: Eum qui adhuc in Matrimonio degit ac liberis dat operam, tametsi unius sit uxoris vir, neutiquam tamen ad Diaconi Presbyteri Episcopi aut Hypodiaconi ordinem admittit, sed eum duntaxat qui ab unius uxoris consuetudine sese continuerit aut ea sit orbatus: Quod in illis locis præcipue fit ubi Ecclesiastici canones accurate servantur. Atenim, dices, nonnullis adhuc in locis Presbyteri Diaconi & Hypodiaconi liberos suscipiunt Respondeo, non illud ex Canonis auctoritate fieri sed per remissas cogitationes quæ nonnunquam hominibus contingunt. Vides hic Continentiam nuptorum Clericorum canone generali ante annum 374 quo hæc scripta sunt, prohibitam fuisse. Et similiter in fine horum libro <75v> rum de hæresibus, Epiphanius in Expositione fidei Catholicæ, inter doctrinas et consuetudines catholicas hanc recenset. Sacerdotium, ait, ex virginum ordine præcipuè constat, aut si minus ex virginibus, certè ex Monachis. Sin autem ex Monachorum ordine ad illam functionem obeundam idonei non præsto sint, ex his creari sacerdotes solent qui a suis se uxoribus continent, aut secundum unas nuptias in viduitate versantur. Hæc Epiphanius, ex quibus verum esse senties quod Hieronymus itidem in libro adversus Vigilantium generaliter protulit: Quid facient, inquiens, Orientis Ecclesiæ? quid Ægypti et Sedis Apostolicæ? quæ aut Virgines Clericos accipiunt, aut continentes; aut si uxores habuerint mariti esse desistunt.
Praxin Clericorum vides: sed quàm alienam a vera religione disce ex Augustino, qui in fine lib 2 de Adulterinis conjugijs, sic loquitur: Dixit Dominus omnis qui dimiserit uxorem suam præter causam fornicationis facit eam mœchari. Vtique propterea, quia cum esset pudica cum viro tamen dimissa cogitur per incontinentiam vivo priore alteri copulari, et hoc est mœchari. Quod ista non fecerit, tamen ille quantum in ipso est facere compulit, et hoc ei Deus peccatum etiamsi illa casta permaneat, imputabit. Sed quis nesciat quam sint rarissimæ quæ ista pudicè vivant, cum viris ut etiam si ab eis demittantur alios non requirant. Hæc Augustinus in causa Laicorum, cui suppar est causa Clericorum de qua agimus. Et ne putes Clericos maritos consensu uxorem se continuisse, audi præterea quid Augustinus de hac re in eodem tractatu perscribit. Quando, inquit, eos qui uxores dimiserunt terremus ne adulterinis conjugijs hærendo pereant, solemus eis proponere continentiam Clericorum: qui plerumque ad eandem [continentiæ] sarcinam subeundam capiuntur inviti, eamque susceptam usque ad debitum finem domino adjuvante perducunt. Dicimus Ergo eis: Quid si et vos ad hoc subeundum populorum violentia caperemini; nonne susceptum castè custodiretis officium, repente conversi ad impetrandas vires a domino de quibus nunquam ante cogitastis? Sed illos inquiunt, honor plurimum consoletur|consol{?}tur. Respondemus et vos timor amplior moderetur. Si enim hoc multi Dei ministri repente, atque inopinanter impositum susceperunt, sperantes se illustrius in Christo fulgere: quanto magis vos adulteria cavendo vivere continenter debetis metuentes non in regno Dei minus lucere sed in Gehennæ ignibus ardere. <> ubi et Monasteria Clericorum constituta sunt. Augustinus enim ubi diu versatus fuerat in Italia & anno 389 ritus monachalis inde secum transvexerat in Africam, mox factus <74r> Episcopus Monasterium Clericorum in domo Episcopi constituit, ut ipse (De divers serm 28 vel 48) testatur. Illud utique factum viderat in Italia, cujus rei instantiam exhibuit nobis Hieronymus in Chronico ad annum 372 ubi dicit Aquileienses Clerici quasi Chorus beatorum habentur, & [83] laudibus præferendo tres eorum addit Florentinus Bonosus & Ruffinus insignes monachi habentur. P
Sed et ex eo Monachismus Cleri innotescit, quod Episcopi Monachici fuerunt (Athanasius, Basilius, Eustathius, Martinus, <75r> Augustinus &c) qui primas egerunt in hac professione propaganda, quodque fere omnes insignes homousianorum Clerici ab hoc tempore Monachi esse leguntur. In orientis partibus Episcopi erant et Monachi Paphnutius Episc. urbis in Thebaide superiore (Socr. l. 1 c 11. Sidonius Epist 16 ad Faustum) Spiridion Cypri (Sozom l: 1 c.11 ) Iacobus Nisibis (Theod in Iacobo & Hist l. 2 c 30) Hi tres interfuere Concilio Niceno. Prætera Sozomenus de Monachis agens, ait multos doctos et eloquentes in Ecclesijs tempore Constantij floruisse. Inter quos celeberrimi fuerunt. Eusebius Emissæ, Titus Bostrensis, Serapio Thmuis, Basilius Ancyræ, Eudoxius Germanicæ, Acacius Cæsariæ, & Cyrillus Hierosolymorum, (Sozom l. 3 c 14.) Dein tempore Valentij & Theodosij floruere, Gregorius Nazianzi (supra) <> Gregorius Nyssenus (Theod. l 4 c 28) Petrus Basilij frater & episc. Sebastæ (Socr: l: 4, c: 2. Theod l 4 c 28) Eustathius Sebastiæ (Nicetas ) Leo Ancyræ (Soz. l 6. c 34

Amphilochius Lycaoniæ Hosij (Metaphrastes in vit. Amphilocij. Mar discipulus erat Nazianzeni et ideò filius ab eo vocatus (Metaphrastes in vita Amphilochij Naz. Epist. 106 & 110. et Testament.) <> Epiphanius Cypri (Sozom. l: 6. c. 32 & Hieron in Vita Hilarionis, alijque) Elpidius Laodeceæ, Melitius Antiochiæ, (Theod l 5 c 27) & post Meletium fflavianus & Theodorus Tyri (Theod l 2. c 24. ) Protogenes Carrharum (Sozom l 6 c 33) Acacius Berrhææ (Theod. in Iuliano) Theodotus Hierapoleos, Agapetus urbis incertæ, Eusebius Chalcedonensis, Isidorus Cyri (Theod in Marciano) alijque. Item Barses, Eulogius, & Lazarus non urbium aliquarum sed honoris duntaxat causa in Monasterijs ordinati (Sozom l 6. c 34) Tanto studio scilicet Homousiani Monachos dignitatibus Ecclesiasticis prosequebantur, ut sedes vacantes ijs non sufficerent Adde et celebratum illum Constantinopoles Episcopum Io. Chrysostomum cæteris aliquanto posteriorem. Hi erant clariores Episcopi in Oriente. In Ægypto virus se potentius diffuderat.
In occidente vero Episcopi & Monachi fuêre Eusebius Vercellarum urbis Liguriæ in Italia Episc. Hillarius Pictaviensis (Sozom l: 3. c: 14) Hi duo obiere an 368 <76r> Ambrosius Mediolani (Paulinus in Vit. Ambros.) Paulinus Nolanus (Hieron ep 13 ad Paulinum, Confer cum Gennadio de Script. Eccl. et cum Sigeberto sub an 403) Petronius Bononiæ & (ni fallor) Honoratius Massiliensis (Gennadius de script Eccl) Exuperius Tolosæ (Hieron epist 4 ad Rusticum), Heliodorus Episcopus Italus (Hieron. epitaph: Nepotiani) Mauritius Andivagensis (Baron. an. 394. ) Adde quod Severus ubi Martinum juxta urbem Turonensem cujus modò factus erat Episcopus, Monasterium octoginta continens discipulos condidisse narraverat: Plures ex his inquit, postea Episcopos vidimus Quæ enim esset civitas aut Ecclesia quæ non sibi de Martini Monasterio cuperet habere Sacerdotem? Sulp. Severus in vita Martini.
Episcopos Romæ et Alexandriæ prætereo siquidem illis ante originem Monachorum uxores prohibitæ fuerant. Sed nomina Presbyterorum quorundam non sunt prætereunda. Ex illis insigniores erant Ephrem Syrus, Didymus Alexandrinus, Macarij duo, Hieronymus , & Rufinus Aquileiensis, Cassianus Vincentius Lirinensis, omnes cum alijs permultis minoris notæ quorum nomina apud scriptores hujus temporis passim occurrunt, fuere Monachi. Neque aliquem facile novi magni nominis Episcopum vel Clericum Homousianum post tempora Con <> stantij de quo certò constat eum fuisse Monachum, <>
Clerus igitur hicce post Imperium Constantij quo oppressus et quodammodo extinctus fuerat, surrexit Monachicus & proinde per Bestiam e terra surgentem aptissime designatur: <77r> siquidem monachi fuerint infimum et sordidissimum hominum genus & a mari Romano diversissimum ac discretissimum sicut terra elementorum infimum est et sordidissimum et a mari discretum ac diversum. Sed interim, ut dixi, Clerici non pro tota Bestia sed potius pro capite ejus habendi sunt et reliquorum Monachorum greges pro reliquo corpore. Quis enim non novit Monachos esse genus religiosorum hominum Clericis finitimum. distinctio inter Monachos et sæculares notissima est, & Sozomenes l 6 c 34 semel atque iterum vocat eos Philosophos Ecclesiasticos. Et sane cum alijs Ecclesiasticis conveniebant, non tantum in vita monastica sed et (quod maximum est) in studio et ardore superstitionum & convincendi populi, promovendarum sanctitatem et miracula plusquam Apostolorum affectantes & exinde authoritatem doctrinis haud minorem apud populum conciliantes. Convenievant etiam in immunitate a sæcularibus officijs & in arrogando privilegio eripiendi reos a sententijs judicum, <> nec non in scelesti illa praxi adeundi domos viduarum et pupillorum lucri gratia quid nomine religiosorum a simplicibus istis facile extorquebant: unde junctim reprehenduntur in Legibus Imperatorijs quæ sic incipiunt. a[84] Addictos supplicio et pro criminum immanitate damatos nulli Clericorum vel Monachorum per vim atque usurpationem vindicare liceat &c. b[85] Ecclesiastici aut ex ecclesiasticis vel qui continentium se volunt nomine nuncupari [i.e. Monachi] viduarum ac pupillarum domos non adeant, &c. <> Conveniebant & in colore vestium. Monachorum utique color, ait [86] Baronius, erat pullus seu subniger, Clericorum nec pullus nec albus sed potius violaceus vel castaneus; jam vero Clerici omnes ex Monachatu adscito colorem mutarunt in nigrum. Et his nominibus Clerici et alij Monachi non minùs a reliquo orbe discreti erant quam inter se connexi. Vnde non immeritò Hieronymus Monachos utriusque generis in unum corpus connectit dicendo: Quasi et Clerici aliud sint quam Monachi et non quicquit in Monachos dicitur redundet in Clericos qui patres sunt Monachorum. Sed et ex Lege Imperatoria Monachi ad corpus ecclesiasticorum potius quam ad corpus reliquorum civium pertinebit . Nam cum Clerici et Monachi audacter everterent <78r> administrationem Legum eripiendo reos a judicijs Imperatores hac lege malo occurrerunt
[87]Impp. Arcad. & Honor. AA
Addictos supplicio & pro criminum immnitate damnatos nulli Clericorum vel Monachorum per vim atque usurpationem vindicare liceat ac tenere. — Ad Episcoporum sane culpam (ut cætera) redundabit siquid forte in ea parte Regionis in qua ipsi populo Christianæ religionis, doctrinæ insinuatione moderantur, ex his quæ fieri hac lege prohibemus a Monachis perpretratum esse cognoverint nec vindicaverint. – Dat 6 Kal. Aug. Honorio A IV & Eutychiano Coss. [A. C. 398].
<> Imperatores Valentinianus & Valens Episcopis [88] forum Ecclesiasticum concesserant quo Presbyteri & alij ecclesiastici in causis quæ non alienæ erant a judicijs ecclesiasticis judicarentur immunes existentes a judicijs sæcularibus: & hic videre est quod causæ Monachorum non minùs quàm Clericorum ad hæc fora quasi ex more referuntur, cùm crimina monachourm in episcopos rejiciantur si ipsi non vindicaverint. Et sane mos eripiendi reos a judicijs sæcularium hinc maxime profectus videtur quod Clerici & Monachi alteris præsertim judicijs subditi, nimiam immunitatem ab hisce consecuti fuerant. <> Quæ quidem immunitas sive ab Imperatoribus concessa fuerit sive per conniventiam ex parte usurpata non obscurè etiam significatur per Libanium in Oratione pro Templis habito anno 390; ubi dum conquestus est coram Imperatore Theodosio de Monachis rapientibus bona Gentilium sub prætextu evertendi eorum sacra describit quomodo spoliati ad Vrbis pastorem (i. e. Episcopum) venientes frustra quærabantur, dicentes ea quæ injuste passi sunt; sed non dicit eos ad Iudices seculares venisse, neque de his Iudicibus, quasi malo remedium afferre nollent, ullo modo conquestus est, cum tamen hi qui Gentibus minùs erant infensi potius adeundi essent, si modò penes hos fuissent, in hac re quæ ad religionem spectabat monachos in judicium vocare. <> Sed et Chrysostomus non obscurè insinuat Monachos participasse de privilegijs Cleri dum de hoc [89] Apostoli præcepto [Omnis anima potestatibus supereminentibus subdita sit,] ait Ista imperantur omnibus et Sacerdotibus & Monachis, non solùm sæcularibus. Chrys. in Rom 13. Hoc enim perinde est ac si diceret quod quamvis videatur ratio Sacerdotum & Monachorum, alia Sæcularium, quamvis religiosi illi videantur minus subditi: omnis temporalis illi tamen non obstante professione religiosa aut privilegijs quibus eo nomine fruuntur, non minus Principibus subjecti sunt et obedire tenentur quam sæculares.
<>
In unum igitur Monachi omnes tam Clerici quam non Clerici omnimodò colligantur. Monachi <>
ita ut Monachi pro gradu , religiosorum, vel (si cum Sozomene & posterioribus sæculis loquar) ecclesiasticorum Diaconis inferiori habeantur, sicut Diaconi erant inferiores Presbyteris <> <79r> Vita monastica, studio religionis corrumpendæ quo Prophetia impleta fuit, Privilegijs indultis vel usurpatis, colore vestium & Politia, a reliquo orbe discreti fuerunt et in unum religiosorum conjuncti corpus; quod proinde totum Bestiæ bicorni tribuendum est; idque eo magis quòd Monachi labentibus annis [91] primo Clerum auxerint, deinde omnes Clericatum sortiti fuerint, Clerum efficientes numerosissimum.
Iam vero quàm apte hoc genus religiosorum per Bestiam significata sit, manifestum esse potest ex novitate Professionis, et multitudine Professorum
Ad originem usque Monachorum Clerus servarat morem et formam ab Apostolis institutam, jam vero novos induit mores non Patribus cognitos, non a Deo mandatos sed ab hominibus modo inventos. Si Monachismus Deo placuisset annon ipse instituisset? Sed quàm longe distat a vera religione postea dicetur: detur impræsentia hanc Professionem non malam esse, et tamen cum Deus Ecclesiam aliter instituerit, certe recessio Ecclesiæ a moribus quibus Deus ipsam instituit inobendientia est & proinde Deo ingratissima qui nihil magis quam obedientiam requirit. Et quamvis ea non esset Deo ingrata tamen hæc mutatio distingueret inter Clerum veterem & hunc novum, efficeretque ut hic pro novo genere Clericorum hoc est pro nova Dynastia Ecclesiastica haberetur. Quo solo nomine aptissima est quæ designetur per Bestiam novam. Si enim mutationes temporalium Regnorum designantur a Daniele per ortum Bestiarum <80r> multo magis hoc fieri debet in Ecclesia ubi mutationes sunt majoris momenti.
Ex numero etiam religiosorum hæc gens a religiosis superiorum sæculorum egregie distinguitur. Illorum tenuis erat numerus quantus nempe sufficeret usibus Ecclesiæ, horum immensa multitudo. Palladius qui alteram partem Monachorum Ægypti non viderat, describit vitas Abbatum plusquam quinquaginta eorum in eremis quos visitabat & ex his aliquos dicit patres fuisse millium discipulorum, ut Ammonam trium millium, Pachomius totidem vel potius septem millium, (tot enim legibus ejus parebant,) & Serapionê decem millium. Vnde coferens eremos cum urbibus Ægypti non veritus est dicere tot esse in eremis monachos quot in urbibus populi. Pallad: in Apollo. Si tot in Ægypto, quanti ergo fuerint per totum orbem sparsi licet non tam cito neque in tanta proportione ad urbes? Ingens quidem multitudo in Ægypto ab omnibus celebratur: in Syria etiam et Mesopotamia alijsque locis ab [92] Hieronymo & alijs satis insinuatur. In Occidente nondum tanta multitudo. Numerus tamen ita crevit, ut ad Martini funera duo millia fere convenirent Sulp. Severi Epist. 3. Vbique catervatim discurrere sobant, & seditiones excitare in urbibus, & Præsidibus Provinciarum vim inferre quasi bello indicto, ut Imperatores in Lege 16 de Pœnis C. Theod. contra eos lata loquuntur. Sed Quanti fuerint vel ex hoc eo indicium sumite quod Zosimus post annos centum seditionem Monachorum Constantinopoli pro Chrysostomo insurgentium referens, hanc contexuit eorum descriptionem. Hi, inquit, legitimis nuptijs abstinent et tam in urbibus quam vicis populosa collegia complent hominibus innuptis nec ad bellum nec ad alium reipublicæ necessarium usum idoneis nisi quod via quadam progressi ab eo tempore in hunc usque diem magnam terræ partem ad se transtulerint, & sub prætextu quasi cum pauperibus omnis communicarent, omnes prope dixerim ad inopiam redegerint. Zos. l 5. Cùm igitur religiosi in Ecclesiæ Dynastia prima sive Apostolica nullam obtinuerint proportionem ad reliquum Imperium, in monachica verò corpus ingens formarint <81r> merito distinguendæ erunt hæ dynastiæ et posterior propter molem Bestia dici merebitur. <82r> tiadi enim commissum fuit, non Afris leges dare non leges Italorum huic negotio interponere; sed inter Afros juxta leges Afrorum jus dicere. {Altera} igitur dierum pars Donati non amplius rediret (Non enim Donatus tantum sed et cæteri Cæciliani adversarij ex eo tempore ut Augustinus loco {novissimo} citato docet abstinuere a Concilio) lectus est denunciatonis libellus quidam adversus Cæcilianum. Tertio die actum est de Concilio Carthaginiensi septuaginta Episcoporum & ejus rationem nullam habendam esse decernitur eo quod Cæcilianus absens & inauditus damnaretur. Neque culpandum esse Cæcilianum volunt quod adesse noluerat cum episcopos ab adversarijs Carthaginem accitos esse & apud eosdem diversari & capita conferre probe nosset. Quæstionem vero de traditoribus Miltiades declinandam putavit, tum quod accusatores ipsi cum traditoribus communicassent, tum quod traditores, (si modo traditores fuerint qui ordinarunt Cæcilianum,) quamdiu Ecclesiastico judicio non damnati sunt ac depositi, Ordinationem et reliqua Episcopalis officij munia ritè possent celebrare. [93] Donatum itaque ut mali omnis auctorem Miltiades ultimo ferit judicio. Cæcilianum vero, pronunciat innocentem, hac potissime innixus ratione quod ipsum adversarij, juxta professionem accusatorum quam sustinebant, accusare nollent. Miltiadis enim judicium clausum est his verbis: [94] Cum constiterit Cæcilianum ab ijs qui cum Donato venerunt juxta professionem suam non accusari; nec a Donato convictum esse in aliqua parte constitent; suæ communioni ecclesiasticæ integro statu retinendum merito esse censeo.
Non multo post Afri, missis quibusdam e suo numero, rursus accusabant Cæcilianum apud Imperatorem adserentes quod minus dignus cultu sincerissimæ religionis habeatur et cum Imperator diceret frustra eos id iactare cum res finisset apud urbem Romam ab idoneis Episcopis terminata, respondent quod omnis causa non fuisset audita sed pauci quidam Episcopi quodam loco se clausissent, & prout ipsis aptum fuerat judicassent (Constantin. Epist. ad Elafium) Non provocant a judicio Romano ut a subsequenti judicio Arelatensi provo{illeg} ; & contendunt {illeg} cabant sed judices datis {illeg} <83r> Imperatorem ac judicium pro nullo habent.Vnde Augustinus in libro 2 contra literas Petiliani Donatistæ cap. 92. Petentibus majoribus vestris Episcopale judicium dedit Constantinus & apud Romam et apud Arelatum: quorum primum apud eum accusastis, ab altero ad eum appellastis. Vt fugarent itaque perspectas Episcoporum simultates causam <>
agere conantur apud Imperatorem. Sed ille se negotijs Ecclesiasticis miscere detrectans, aliud potius Concilium majus convocandum censuit: cui et priores judices adesse voluit, ut hi proprium judicium cum istud accusaretur, exponerent ac defenderent. Quæ omnia Augustinus Epistola 162 sic perstringit. Ecce putemus, inquit, illos Episcopos qui Romæ judicarunt, non bonos judices fuisse, restabat adhuc plenarium Ecclesiæ universæ concilium, ubi etiam cum ipsis judicibus causa posset agitari ut si male judicasse convicti essent; eorum sententiæ solverentur. Et paulo post: Iudices Ecclesiasticos – non apud alios collegas sed apud Imperatorem accusare ausi sunt quod male judicarint. Dedit ille aliud Arelatense judicium aliorum scilicet Episcoporum – neque enim ausus est Christianus Imperator sic eorum tumultuosas & fallaces querelas suscipere ut de judicio Episcoporum qui Romæ sederant ipse judicaret sed alios, ut dixi, Episcopos dedit; a quibus tamen illi ad ipsum rursum Imperatorem provocare maluerunt.
Convocat igitur Imperator plures Italorum et Gallorum regionumque finitimarum Episcopos, scriptis ad singulos hujusmodi literis. — — Insert here the Letter, then proceed thus — —
Eodem tempore mandat etiam Imperator Acta municipalia urbis Aptungensium cujus Felix episcopus erat, consuli, ut ex illis constaret num Felix sacros codices tradidisset. Quare [95] 15 Kal. Mart. mensibus quatuor a Concilio Romano elapsis, Proconsul Africæ causam Felicis audit. Extant hodieque gesta ejus sub hoc titulo: Gesta purgationis Cæciliani et Felicis. Ea autem sunt hujusmodi.
Primò declaratur Felicem accusatum esse quasi consensum adtulisset ut de {manu} Galatij scripturæ traderentur. Deinde inducitur Altius Cæcilanus qui illo persecutionis anno Duumvir {faciat} {illeg} et ex officio scripturas perquisiverat comburen <83v> das: et hic interrogante Proconsule, respondet Misisse ad se in Prætorio Christianos ut dicerent: Sacrum præceptum ad te pervenit? Et eo respondente Proferte siquas scripturas habetis ut jussioni sacræ pareatur: eosdem Christianos misisse in domum Felicis ut tollerent inde scripturas ut exuri possent secundum sacrum præceptum. Sic Galatium secum perrexisse ad locum ubi orationes celebrare consueti fuerunt. Inde se omnia tulisse secundum sacrum præceptum, absente Felice, & combussisse. Hæc anno Duumviratus sui: . Postea cum ipse et Augentius quidam Ædiles essent Ingentium qui scriba erat Augentij ad se venisse & accepi pretiosos deificos undecim inquirere cœpisse an adusta fuerit scriptura anno Duum viratus sui? seque respondisse: Molestus es mihi tu homo immissus es: laxa hinc te a me Deinde anno Duumviratus tui combusti sunt. Tunc se Ingentium denuo corripere {cœpisse} sed instante Collegia sua, epistolam tandem dictasset. Occurrebat autem in Aptungensium actis municipalibus Epistola illa Cæciliani ut sequitur. Cæcilianus parenti Felici salutem. Cum Ingentius Collega meus Augentium amicum suum conveniret & inquisset anno Duoviratus mei an aliquæ scripturæ legis vestræ secundum sacram legem adustæ sunt quam Galatius unus ex lege vestra publice Epistolas salutatorias de Basilica protulerit. Opto te bene valere. Hoc signum quod [96] deprecatorium ad me miserant Christiani et ipse cujus est Prætorium, et dixisti: Tolle clavem & quos inveneris in cathedra libros & super lapide codices, tolle illos: sane vide, Officiales ne tollant oleum et triticum. Et ego dixi tibi: Tu nescis quia ubi scripturæ inveniuntur, ipsa domus diruitur? Et dixisti: Quid ergo faciamus? Et dixi ego vobis Tollat aliquis de vestris in Area ubi orationes facitis, & illic ponantur: & ego venio cum Officialibus & tollo. Et nos illò venimus & omnia tulimus secundum sacrum præceptum. Vbi hæc legerentur, Cæcilianus Epistolam a se dictatam esse usque ad verba. Opto te benevalere, agnoscit: cateræ quæ sequuntur a se dictata esse pernegat. Quare accusatur Ingentius quasi ipse Epistolam falsasset. Et respondet Ingentius: quod cum ageretur causa Mauri episcopi Vticensis qui Episcopatum sibi redemerat, et Felix ad urbem ascendisset ut tractaret, & dixisset: Nemo communicat quia falsum admisit: ipse respondi: nec tibi nec illi, quia Traditor es: Dolui enim, inquit, causam Mauri hospitis mei quia communicaveram cum illo in peregre <84v> persecutionem elapsus. Tunc igitur perrexi ad Cæcilianum ut viderent an Felix vere tradidisset an non. Et Epistola Cæciliani Ego addidi dolens causa Mauri hospitis mei.Quibus auditis Proconsul custodiæ dat Ingentium, Felicem pronunciat innocentem.
Et merito quidem Ingentius pœnas dabat; sed quid hoc ad purgationem Felicis fecerit, non video. Cæcilianus enim erga Ingentium caute se gessit, adeo ut ex ejus silentio nihil colligi poterit. Ingentius (quantum constat) nullum habuit commercium cum accusatoribus Felicis, nullos testes præter Cæcilianum aggressus est, proinde hujus gesta nihil omninò vel ad accusatores vel ad cæteros testes spectant. Libri sacri combusti erant ipso persecutionis initio anno 303, & causa Felicis ex actis municipalibus eo tempore compositis dijudicanda erat: non ex Epistola Cæciliani quæ post persecutionem id est post annum 310 per accidens conscripta fuit. Et hinc judicium Proconsulis non tantum vacillat sed insuper causa Felicis redditur suspectissima. Nam codices sacros e domo Felicis, Galatio Christianæ legis ministro indicante, & Christianis alijs consentientibus ereptos fuisse et combustos, constat ex epistola et confessione Cæciliani. Et hujusmodi gesta omnia describenda erant in Actis municipalibus. At in Actis istis hujusmodi descriptio nulla occurrisse legitur. Sola occurrebat Epistola illa Cæciliani quæ post octo circiter annos per accidens conscripta fuit. Quid igitur dicemus? An gestorum descriptio per negligentiam Officialium omissa fuerit? annon potius ex Actis studio suffragatorum Felicis, post persecutionem evasa et excisa?
Elapsis tandem alijs quatuor mensibus, intra calendas Augusti convenit Synodus Arelati. Illò mittuntur gesta Proconsulis. Afri e contra testibus inductis probant Felicem tradidisse. Synodus igitur non testibus vivis sed solis Actis municipalibus fidendum esse contendit: Proinde Felicem absolvit quod in Actis istis factum Felicis non occurreret: atque hos constituit Canones.
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Convocat igitur Imperator plures episcopos ex Gallia et Italia, scriptis ad eos hujusmodi literis.
Constantinus Augustus Chresto Syracusanorum Episcopo.
Iam quidem antea cum nonnulli pravo ac perverso animo a sancta religione cælestique virtute & ab Ecclesiæ Catholicæ sententia dissidere cœpissent hujusmodi eorum contentionem præcidere cupiens ita constitueram ut missis e Gallia quibusdam Episcopis; accitis etiam ex Africa ijs qui duas in partes divisi, pertinaciter inter se atque obstinate contendunt; præsente, quoque Romanæ Vrbis Episcopo, id quod commotum fuisse videbatur, sub horum præsentia posset diligentissima examinatione componi. Sed quoniam nonnulli, ut fere fit, et propriæ salutis & venerationis quæ sanctissimæ fidei debetur obliti, privatas adhuc simultates prorogare non cessant: prolatæ jam sententiæ acquiescere nolentes, asserentesque paucos admodum Episcopos suiipsorum sententias & enunciationes protulisse, qui nec omnibus quæ prius inquiri oportebat diligenter excussis, ad depromendum judicium properanter accessissent. Vnde fit ut et ipsi quos concordi ac fraterno inter se animo esse decuerat turpi seu potius detestanda secessione dissideant; & ijs hominibus qui a sanctissima religione, alieno sunt animo subsannandi ocassio præbeatur. Idcirco mihi sedulò providendum fuit, ut hæc quæ post depromptum judicium voluntaria ascensione jam finita esse debuerant; nunc tandem multorum interventu finem possint accipere. Quoniam igitur plurimos ex diversis ac prope infinitis locis episcopos in Vrbem Arelatensem intra Calendas Augusti jussimus convenire tibi quoque scribendum esse cen <84r> suimus ut accepto publico vehiculo – intra eundem diem ad prædictum locum occurras.
<85r> Et hos canones constituit. De Afris quod propria lege sua utuntur ut rebaptizent placuit ut si ad Ecclesiam aliquis de hæresi venerit, interrogent eum symbolum & præviderint eum in Patre & ffilio et spiritu sancto esse baptizatum, manus ei tantum imponatur ut accipiat spiritum sanctum. Quod si interrogatus non responderit hanc Trinitatem, baptizetur. Item, De his qui scripturas sanctas tradidisse dicuntur, vel vasa dominica vel nomina fratrum suorum, placuit nobis ut quicunque eorum ex actis publicis fuerit detectus, non verbis nudis, ab ordine cleri amoveatur. Nam si ijdem aliquos ordinasse fuerint deprehensi, et de his quod ordinaverint ratio subsistit, non illis obsit ordinatio. Et quoniam multi sunt qui contra ecclesiasticam regulam pugnare videntur, & per testes redemptos putant se ad accusationem admitti debere, omninò non admittantur nisi publicis actis docuerint. Canon prior ostendit quo studio, posterior qua difficultate et iniquitate partes Donati oppresæ sunt. Cæterum non miror ita judicatum esse, cum Iudices maxima ex parte Galli fuerint & Itali, quorum Principes prius judicaverant, jamque inter cæteros judices sedebant excepto Episcopo Romano; cujus tamen Legati vicem ejus gerebant. Quin imò Marinus, unus eorum qui prius judicaverant, præsidebat in hoc Concilio; Imperator quoque literis suis inclinabat omnes. Qualis autem sententia <86r> Cæciliani accusatores lata est, constare potest {illeg} ex hoc ejusdem Synodi Canone. De his qui falso accusant fratris suos placuit eos usque ad exitum non communicare.
<> His factis, cum Afri nondum acquiescerent sed ab hoc judicio provocantes ipsum Imperatorem interpellarent: Imperator Milites ac Tribunos e palatio suo mittit qui reluctantes ad palatium suum perducerent, malum ijsdem minitantes nisi quamprimum resipuissent. Scripta etiam ad Synodum epistola scripta ad Synodum Epistola graviter conquestus est quod relicto judicio ecclesiastico, ad sæculare confugerent: eosque propterea in Epistola illa vocat malignos homines, officia diaboli, detractores legis, proditores qui sine ulla acrori disquisitione ipsi per semet prodiderunt facinora sua, homines in ipso Deo immanes & infandos deceptores religionis. Episcopos etiam apud Arelatum considentes hortatus est ut patientiam nihilominus adhiberent data perditis adhuc optione eligendi utrum mallent, mortem scilicet vel episcopatus integros. . Sed et literas dedit ad Vicarium Africæ ut quicunque ejusdem sententiæ in illis partibus essent deprehensi, sub idonea prosecutione statim ad palatium suum mitterentur. De quibus omnibus consule epistolam Imperatoris a Synodum. Tradit autem Donati succesor [99] Parmenianus, per Hosium Hispanum.
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Augustinus vero Epist 68 ait: multos jam cum Cæciliano in concordiam redijsse, alios vero ad Imperatorem appellasse. Et rursus in Brevic. Collat di 3. cap 5 Arelatensi judicio jam plurimos ex dissensione consensisse, reliquis adhuc resilientibus. Vnde cum isti reliqui dimidia circiter pars Afrorum ab illo tempore permanserint: constat totam fere Africam, præter paucos Cæciliani ordinatores, initio stetisse a Donato. Certe Constantinus in Epistola ad Ablavium de Afris dissentibus verba faciens, dicit [102] ante Synodum Romanam contra Cæcilianum vel maxime universos sæpe se convenisse. Et hinc est quod Concilium Arelatense in prædicto canone contra rebaptizationem , vocet hos non Donatistas, non Afrorum aliquos, sed absolutè Afros. Per Afros enim contra quos canon iste statuitur, non intelligunt partem Cæciliani ( hæc accusabat rebaptizationem:) sed alteram partem quæ veterem consuetudinem servabat, quæque antequam per factionem Cæciliani expugnaretur universa erat Ecclesia Africana.
Postquam multi cessissent, cæteri vero ad palatium Imperatoris perducti essent, neque ulla <87r> ratione flecti possent, Donatus (non ille a Casis nigris, sed alter qui Majorino successerat <> ratione flecti possent, Imperator, ut conqueritur, [103] Parmenianus eos ad campum, id est ad supplicium, duci jussit — et hoc eum tanquam immaniter jussisse, Hispano Osio suggerente criminatur, (Augustin. contra Epist. Parmen. l. 1. c. 7). Sed Hosius forte consilium dederit non ut occiderentur sed ut perterre facerentur. Postquam enim ne sic quidem caderent, Imperator ab eorum sanguine abstinuit. Et jam puto contigisse quod scribit Optatus lib. 1 nempe Donatus [non ille a Casis nigris, sed alter qui jam Majorino successerat] petijt ut <> petijt ut sibi reverti ad Carthaginem contingeret. Tunc a Filumino suffragatore ejus Imperatori suggestum est ut bono pacis Cæcilianus Brixiæ [ubi scilicet Imperator diversabatur] retineretur: & factum est. Tunc duo Episcopi ad Africam missi sunt, Eunomius & Olympius, ut remotis duobus [nempe Cæciliano & Donato] unum ordinarent. Venerunt apud Carthaginem: fuerunt per dies quadraginta ut pronunciarent ubi esset Catholia. Hoc pars Donati fieri non passa est. De studio partium strepitus quotidiani sunt habiti. Novissima sententia eorum Episcoporum Eunomij et Olympij talis legitur, ut dicerent illam esse catholicam quæ esset in toto orbe terrarum diffusa: & sententiam decem et novem Episcoporum jamdudum datam dissolvi non posse. Sic communicarunt clero Cæciliani et reversi sunt. De his rebus, inquit Optatus, habemus volumina Actorum
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Cum Imperator igitur cerneret litem nulla ratione componi posse, ipse tandem importunitate supplicantium victus promittit se causam audituram. Et cum in animo haberet Carthaginem proficisci & ibi causam cognoscere, Episcopos permisit in Africam redire. Incidit hic reditus in mensem Aprilem Anni 315.
Interim Synodus Arelatensis dissolvitur. Constitit ea ducentis Episcopis ut tradit Augustinus in lib. 1 contra Epist. Parmen. c. 5. Extant tamen in subscriptionibus, non nisi quadraginta quatuor episcopi. Sed plures fuisse verisimilius est, cum pars Donati numeurm novendecim spernentes, amplam Synodum expectaret.
Quanta autem cum devotione Occidens ad superstitiones nimium inclinans jam coleret Romanum Pontificem, ex Synodi hujus literis ad eundem satis perspicitur: Vbi post hæc verba, Te religiosissime Papa, cum merita reverentia salutamus subjungitur:
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Postquam enim dixissent: Te, religiosissime Papa, cum merito reverentia salutamus: subjungunt: Et utinam frater dilectissime ad hoc tantum spectaculum interesses {tanti} fecisses profecto credimus, quia in delinquentes severior fuisset sententia prolata & te pariter nobiscum judicante, cœtus noster majori lætitia exsultasset. Sed quoniam recedere a partibus illis minime potuisti, in quibus et Apostoli quotidie sedent, & cruor ipsorum sine intermissione Dei gloriam testatur &c Hactenus igitur {ig}notus fuit Ecclesijs Romani Pontificis fastus ille quo <88r> præter dignitatem ejus esse jam censetur si ad Concilia instar aliorum Episcoporum accesserit: attamen tanta Occidentales eum jam veneratione prosecuti sunt, ut quicquid ipse in posterum definierit, nemini mirum esse debeat si cæterorum multitudo sequeretur; cathedram ubi Apostoli quotidie sedent adorantes & Petri auctoritatem argumentis omnibus anteponentes. Vnde has ecclesias nomine Pontificiorum in posterum non immerito designabimus.
Posthæc Imperator consilio quod cœperat in Africam navigandi repudiato jubet partes in infra diem statutum Romæ adesse & Ingentium quoad mandat ad se mitti ut per tormenta examinaretur. Vbi vero dies adest Cæcilianus sicut jussum fueratnon occurrit. Quod cum adversarij criminarentur & postularent ut adversus contumacem sententia diceretur, Imperator dilatatione data præcepit ut partes Mediolani sibi occurrerent. Tunc vero quidam ex parte Donati Imperatorem per gratiam agere animadvertentes, se ex comitatu ejus subduxerunt & in Africam navigarunt. Quod ubi Imperator comperisset reliquos ab officialibus custodiri & Mediolanum perduci jubet. Dein anno 316, Cæciliano cum suis adventante causam audit Mediolani, & Episcoporum judicium sua confirmat sententia. Conqueritur pars Donati quasi Imperatore gratia corruptus & ab Hosio Episcopo qui Cæciliano suffragabatur concitatus, adversus ipsos judicium protulisset.
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Posthæc Nundinarius diaconus qui a Silvano Cirtensium episcopo Donatista degradatus, cum per literas aliorum episcoporum pristinum gradum recuperare frustra tentasset, vindictam meditatur, & conspirantibus secum alijs nonnullis gravia multa Donatistis impingunt: ut quod Silvanus traditor esset: quod Lucillæ Fæminæ perdivitis pecunia corrupti Numidiæ Episcopi Cæcilianum damnassent & Majorinum ordinassent: quodque Episcopi duodecim qui in ordinatione Silvani anno 305 convenerant, constituto quodam Concilio quod Cirtense dici solet, crimen traditionis invicem confessi essent & sibi mutuò indulsissent, atque postea in Cæcilianum conspirassent. [Accusatus est etiam Purpurius Episcopus Limatensis, idque ijsdem, ni fallor, auctoribus, quod sororis filium occidisset & cum reprehenderetur, respondisset]. De his igitur certum facit Imperatorem Zenophilus consularis Numidiæ; multa addens adversus Silvanum, quem præcipuum auctorem turbarum in Numidia esse asseverabat. Et istis permotus Imperator Silvanum cum alijs quibusdam exilio multavit. Contigere hæc anno 320 Constantino Aug. 6 et Constantino Cæs. Coss. Quo tempore lege lata jubet etiam Imperator loca omnia in quibus Donatistæ congregari consueverant, fisco vindicari. At anno sequenti, supplicantibus ijsdem & affirmantibus se paratos esse perpeti quicquid eis facere voluisset potius quam piaculum iniquæ istius communionis admittere: Imperator jussit ut ab exilio remearent et agendi licentiam, id est conscientiæ libertatem eis concessit. Qua usque ad persecutionem Macarianam, id est per annos octodecim circiter potiti sunt.
His initijs antiqua illa Ecclesia Africana quæ baptisma hæreticorum repudiabat, expugnari, subverti & in schisma quoddam petulans transformari cœpit: ac Pontificiorum de agnoscendo & neutiquam reiterando illorum baptismate doctrina per novum genus hominum in Africam introduci.
Huic schismati Africano contemporaneum fuit aliud in Ægypto, cujus originem sic refert Epiphanius. In persecutione quæ a Dioclesiano & Maximiano Imperatoribus excitata est – Meletius quidam cum Petro Archiepiscopo Alexandrino alijsque pluribus in vinculis habebantur. Atque ille quidem cæteris Ægypti Episcopis antecellens, secundum a Petro dignitatis locum obtinebat, utpote illius adjutor. – Cumque nonnulli martyrium feliciter subijssent, alij verò ab eodem excidissent, idolis <90r> sacrificantes, ijdem post lapsum ad confessores & Martyres accesserunt, ut pænitentiæ misericordiam obtinerent. – Hinc non minima inter martyres commotio et dissentio est exorta: negantibus alijs eos qui semel lapsi essent recipiendos esse ad pænitentiam; ne forte reliqui ob celerrimè impetratam ab ijs indulgentiam minore pœnarum metu abripi sese paterentur, execrandisque se Gentilium sacris polluerent. Hi erant Meletius & Peleus alijque complures Martyres et Confessores, quos divini honoris studio (ait Epiphanius ac zelo inflammatos, cum hæc dicerent, fuisse non dubium est. Auctores porrò ijdem erant ut secundum persecutionem post justum aliquod temporis spatium, pace constituta, pænitentiæ illis locus indulgeretur: siquidem verè illam et ex animo susciperent, atque ejus fructus exhiberent. — Contra sanctissimus Petrus, utpote benignus ac misericors, his illos verbis obsecrabat: Admittamus illos quandoquidem peccati eos pænitet, ac pænitentiam illis constituamus (his enim verbis usum esse constanti fama, inquit Epiphanius, didicimus) ne et pudore et dilatatione illa temporis qui semel præ imbecillitate & ignavia a Diabolo concussi ac labefactati sunt penitus desciscant. – Quamobrem Petri quidem oratio ad clementiam humanitatemque spectabat, Meletij vero ac fautorum ejus, veritatis ac divini ardoris patrocinium susceperat. Petrus igitur cùm animadverteret consilium suum Meletianis minus placuisse, medio in carcere pallium veli instar oppandens, proclamari a Diacono jussit: Qui mecum sentiunt, huc ad me veniant, qui Meletij opinioni favent, ad Meletium. Quod cum ita factum esset, diviso in partes populo, Episcoporum Monachorum et Presbyterorum ac reliquorum ordinum major numerus sese ad Meletium adjunxit: pauci quidem Episcoporum & aliorum Petrum Archiepiscopum secuti sunt. Quo ex tempore preces ac sacrificia cæterasque omnes cæremonias separati a seinvicem obierunt. Posthæc Petrus{illeg} affectus est, Alexandro successore relicto <91r> Meletius vero cum alijs plerisque relegatus et ad Phanesia metalla damnatus est ubi diutius detinebatur. – Qui quidem in Metallis a mutua communione abstinebant. et postea divisi manentes, ac Ecclesijs suis diversa nomina imponentes, qui Petri successoribus adhærebant Ecclesia Catholica dicebantur; qui Meletio, Ecclesia Martyrum. Hæc Epiphanius Hæres. 68.
Contigit Festo quodam die Alexandrum episcopum Alexandriæ videre eminus puerorum supra oram maris ludum, imitantium episcopum atque ea quæ in ecclesijs geri mos est. Sed cùm intentius diutinè pueros inpectaret, videt ab his geri quædam etiam secretiora et mystica. Perturbatus ilico, vocari ad se clericos suos jubet, atque eis quid eminus ipse videret, ostendit. Tum abire eos, et comprehensos ad se perducere omnes pueros imperat. Cumque adessent, quis eis ludus, vel quid egissent, vel quomodo, percunctatur. Illi, ut talis habet ætas, pavidi, negare primò, dein rem gestam per ordinem pandunt, & baptizatos a se esse quosdam catechumenos confitentur per unum eorum nomine Athanasium, qui ludi illius puerilis episcopus fuerat simulatus. Tum ille diligenter inquirens ab his qui baptizati dicebantur, quid interrogati fuerint, quidve responderint, simul et ab eo qui interrogaverat: ubi videt secundum religionis nostræ ritum cuncta constare, collocutus cum concilio clericorum statuisse traditur illis quibus integris interrogationibus & responsionibus aqua fuerat infusa iterari baptismum non debere, sed adimpleri ea quæ a sacerdotibus mos est. Athanasium verò atque eos quos ludus ille vel Presbyteros habere visus fuerat vel ministros, convocatis parentibus sub Dei obtestatione tradit Ecclesiæ suæ nutriendos. Parvo autem tempore cum a Notario integre & a Grammatico sufficienter Athanasius fuisset instructus, continuò tanquam fidele Domini commendatum a parentibus restituitur Sacerdoti (Ruffin. l. 1, c. 14. Socr. l. 1. c. 15. Sozom. l. 2 c. 17) Non tamen semper mansit apud Alexandrum, sed profectus in eremum Antonio monacho adhæsit (Ipse in Vit. Anton.) Hunc Alexander <92r> in Tabernium adscivit, usus ejus opera in scribendo et prælegendo quod munus Lectorum et Emauensium esse solet. Postea ad Diaconi functionem eum evexit (Oratio incerti de Vit. Athan. & Sozom. l. 2. c. 17) Præter Dialecticam et Rhetoricam, Iuris etiam scientiam caluit (Sever. l. 2., c. 51) Atque his initijs clarescere cœpit Athanasius & Romani Pontificis superstioni de baptismate hæreticorum admittendo via sterni in Ægypto. Cœpit autem Athanasius clarescere sub Licinio per disputationes adversus Gentiles (Martyrol. Rom. d. 13. Ian.) et cum esset sublitis vir ingenij & acer in rebus gerendis & præterea scientijs instructus, Alexander senex tardus hujus postea consilijs in negotijs ecclesiasticis se mancipavit, ut in sequentibus videbitis.
Interim Anno 312 sub Constantino et Licinio Imperatoribus pax ubique restituitur ecclesijs: postea tamen Licinius ecclesias Orientis turbare cœpit sed anno 323, XIV Cal. Octob. hic a Constantino vincitur. Ex quo tempore florebat populus Dei et cum alacritate quadam ac tripudio honestis artibus incumbebat. Nullus erat foris metus qui perturbationem afferret; quippe cùm Dei optimi maximi beneficio amœna & profundissima pax Ecclesiam undique communiret. Sed enim invidia nostris bonis insidias struens subsederat. Quæ primùm quidem intrò repens, postea in medio sanctorum cætu tripudiavit. Tandem verò Episcopos inter se commisit tumultum et altercationem inter eos excitans, divinorum dogmatum obtentu. Exinde tanquam ex levi quadam scintilla, gravissimum exarsit incendium. Quod quidem ab Ecclesia Alexandrina velut a capite exorsum, universum posthæc Ægyptum & Libyam & ulteriorem Thebaidem peragravit. Sed et reliquas urbes ac provincias depastum est: adeo ut non solum ipsos ecclesiarum Antistites verbis inter se digladiantes, verùm etiam plebem ipsam discissam cernere liceret: alijs horum alijs illorum partibus amplectentibus. Porrò rerum quæ gerebantur spectaculum eos usque processit indignitatis ut in medijs infidelium Theatris, divinæ prædicationis venerabilis doctrina turpissimo risu ac ludibrio traduceretur. Euseb. vit. Const. l. 2., c. 61. Harum autem discoridarum historia hujusmodi est. <93r> Anno 323 sub finem belli Liciniani contigit Alexandrum episcopum Alexandriæ inter confabulandum cum Presbyteris quæstionem de obscuro aliquo sacrarum literarum loco proponere (Constantin. Epist. ad Alexandr. & Ar.) & cum Presbyteri variè sentirent orta est disputatio. Ille verò satius esse ducens de rebus ambiguis & controversis utrique parti disserendi locum concedere, – ipse una cum clero judex residens utrosque in certamen adduxit. Collecto iterum Concilio, cum tot ac tantas movissent disputationes, inter se minimè consenserunt. Cæterum dum quæstio adhuc anceps ac dubia videbatur, Alexander initio paululum vacillabat, nunc hos laudans nunc illos. Tandem verò assensus est ijs qui filium patri coæternum esse affirmabant, & alterius partis defensorem præcipuum nomine Arium eam sententiam sequi jussit. Sed cum ei persuadere non posset; & alioqui multi qui cum ipso erant Episcopi, nec pauci ex clero Arium recte loqui existimarent: Arium et Clericos qui opinioni illius adhærebant, Ecclesia expulit. Adhærebant autem ipsi ex Alexandrina Ecclesia Presbyteri quidem Aithalas, Achillas, Carpones, Sarmates & Arius: Diaconi verò Euzoius, Macarius, Iulius, cum Mena et Helladio. Exinde verò etiam populi non exigua pars ad eos se contulit, cùm alij quidem de Deo ita sentiendum esse arbitrarentur: alij eos tanquam injuria affectos et [104] indicta causa ex Ecclesia ejectos miseratione prosequerentur.
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Hactenus Iulius. Posthæc cum Imperator Occidentalium partium, ut narrat Socrates,[105] quærelis suorum commotus esset, datis ad fratrem literis, postulavit tres ad se Episcopos mitti qui de Pauli atque Athanasij depositione rationem redderent. Missi sunt igitur Narcissus Cilix, Theodorus Thrax, Maris Chalcedonensis, & Marcus Syrus: qui sequentem fidei formulam Constanti Augusto obtulerunt.
Credimus in unum Deum Patrem omnipotentem, creatorem & conditorem omnium: ex quo familia omnis in cælo et in terris nominatur. Et in unigenitum ejus filium Dominum nostrum Iesum Christum: qui ex patre genitus est ante omnia sæcula: Deum ex Deo: lumen ex lumine: per quem omnia facta sunt in cælo et in terris, visibilia simul et invisibilia: qui verbum est et sapientia et vita et lux vera. Qui in novissimis diebus propter nos homo factus est natusque ex sancta virgine. Crucifixus etiam est ac mortuus et sepultus. Tertia vero die resurrexit a mortuis et ascendit ad cælos, sedetque ad dexteram patris, et in fine sæculorum venturus est ut judicet vivos ac mortuos & unicuique pro operibus suis mercedem reddat. Cujus regnum interminabile permansurum est in infinita sæcula. Sedebit enim ad dexteram patris non solum in hoc sæculo, verum etiam in futuro. Et in spiritum sanctum, hoc est in Paracletum, quem dominus promissus Apostolis post assumptionem suam misit ut doceret illos ac suggereret omnia. Per quem etiam sanctificabuntur animæ eorum qui sincerè in ipsum crediderint. Illos autem qui dicunt ex non extantibus esse filium aut ex alia substantia et non ex Deo, et tempus aliquando fuisse cum non esset, Ecclesia Catholica alienos esse statuit.
Cum hæc Imperatori multisque alijs tradidissent et res suas <95r> incassum explicuissent, discesserunt. Porro cum inter Occidentales adhuc et Orientales esset indiscreta communio Sirmij, quæ civitas est Illyrici, alia hæresis exorta est. Nam Photinus qui ejus loci Ecclesijs præsidebat; ortus ex minore Galatia, & Marcelli ejus qui Episcopatu dejectus fuerat, olim discipulus, magistri sui insistens vestigijs, filium Dei nudum ac simplicem esse hominem prædicavit. Socr. l 2. c. 18. Hunc igitur Orientales nigro notarunt lapillo, at hominem non ausi sunt ecclesiastica ferire sententia ac de sede ejicere, ne is ad Occidentales, perinde ac magister ejus Marcellus, confugiens, discordiæ flammam augeret.
Transacto posthæc trienij spatio, rursus Orientales Episcopi collecta synodo præcedentem fidei formulam multis in calce adjectis auxerunt, eamque per Eudoxium Germaniciæ Macedonium Mopsuhestiæ in Cilicia Episcopum [Demophilum] & Martyrium ad Episcopos Italiæ miserunt Socr. l. 2. c. 19. Sozom. l. 3 c. 11. Quæ autem in calce adjecerunt sunt hujusmodi. Illos autem qui dicunt filium ex non extantibus fuisse aut ex alia substantia et non ex Deo, aut tempus aliquando vel sæculum fuisse cùm non esset, pro alienis habet sancta Ecclesia. Eos item qui dicunt tres esse Deos aut Christum non esse Deum ante sæcula, neque Christum neque filium Dei illum esse: aut eundem esse patrem & filium & spiritum sanctum, & ingenitum esse filium: aut patrem non arbitrio suo ac voluntate genuisse filium: eos inquamus anathematizat sancta et universalis Ecclesia. Nam neque citra periculum erroris dici potest filium ex non extantibus fuisse cum nusquàm divinis libris id de illo proditum reperiamus. Neque ex alia præter patrem prius existente substantia sed ex solo Deo verè genitum esse didicimus. Vnum item ingenitum ac principij expertem esse Christi scilicet patrem <96r> divinus sermo pronunciat. Sed neque eos qui sine sacræ scripturæ auctoritate temere dicunt fuit aliquando cum non esset, præcogitare oportet animo aliquod temporis spatium antecedens sed solum Deum qui illum genuerit. Tempora enim et sæcula per illum facta sunt. Neque item existimandum est, filium patri coingenitum et principij simul cum eo expertem esse Quippe coingeniti et principio simul carentis, nec pater proprie quisquam, nec filius dici potest. Sed patrem quidem solum principij expertem & incomprehensibilem esse cognovimus, qui impervia quadam & incomprehensibili ratione genuerit. Filium verò genitum fuisse ante sæcula; nec perinde ac patrem, ipsum quoque ingenitum esse; sed principium habere, patrem scilicet ex quo sit genitus. Caput enim Christi Deus. Quamvis autem tres confiteamur res, tresque personas Patris videlicet ac filij & spiritus sancti juxta sacras scripturas: non ideo tamen plures facimus Deos. Vnum enim ex seipso perfectum et ingenitum, principijque expertem & invisibilem Deum novimus, Deum scilicet ac patrem unigeniti; qui ipse quidem solus ex seipso habet ut sit: reliquis autem omnibus copiose præstat ut sint. Porrò tametsi Deum esse dicamus patrem Domini nostri Iesu Christi qui solus sit ingenitus: Christum non idcirco negamus Deum esse ante sæcula: quod quidem faciunt Pauli Samosatensis discipuli, affirmantes illum post incarnationem ex profectu ac promotione quadam Deum esse factum, cum natura nudus ac simplex homo extitisset. Scimus enim illum, quamvis patri ac Deo subjectus sit, nihilominus tamen genitum ex Deo Deum natura perfectum esse ac verum: et non ex homine Deum postea factum, sed ex Deo hominem propter nos factum esse, nec unquam Deum esse desivisse. Execramur præterea & anathematizamus eos qui illum ????? Dei tenuem duntaxat et nulla subsistentia præditum falso appellant, qui in alio <97r> suum existere habeat; nunc quidem instar ????? qui prolatitium verbum vulgo dicitur, nunc vero instar ????? qui internus est: Christum vero qui et ipse filius est Dei et mediator et imago Dei, non fuisse ante sæcula contendunt sed ex eo tempore Christum ac filium Dei illum esse cœpisse ex quo carnem nostram assumpsit ex virgine, ante quadringentos circiter annos. Ab eo enim tempore volunt Christum regni sui habuisse principium, et hoc regnum post mundi consummationem atque judicium finem habiturum. Hujusmodi sunt sectatores Marcelli atque Photini Ancyranorum qui Christi existentiam ac divinitatem quæ fuit ante sæcula omnia, ejusque perpetuum ac immortale regnum perinde abrogant ac Iudæi, ut Monarchiam stabilire videantur. Nos vero intelligimus illum non esse duntaxat ????? Dei prolaticium vel internum, sed viventem Deum verbum, & per se subsistentem, & filium Dei, & Christum: & non per solam Dei præscientiam illum cum patre semper fuisse & ante omnia sæcula cum eo fuisse versatum, inservientem illi ad creationem rerum omnium, tam visibilium quam invisibilium: sed substantiale patris verbum & Deum ex Deo illum esse profitemur. Ipse enim est cui dixit pater: ffaciamus hominem ad imaginem & similitudinem nostram; Qui antiquis patribus personam suam spectandam exhibuit; qui legem dedit; qui locutus est per prophetas; qui ad extremum homo factus patrem suum cunctis hominibus manifestavit; qui denique regnat in perpetua sæcula. Neque enim ullam dignitatem recens adeptus est Christus: sed eum ab omni ævo perfectum patrique per omnia similem fuisse credimus. Illos etiam qui eundem esse dicunt Patrem ac ffilium & spiritum sanctum, tria hæc nomina de una eademque re ac persona per summam impietatem accipientes, merito ab Ecclesia relegamus, [106] eo quod patrem qui nec comprehendi nec pati potest passioni et comprehensioni subjiciunt per incarnationem: Cujusmodi sunt qui a Romanis quidem Patropassiani, a nobis vero Sabelliani dicuntur. Nos enim scimus <98r> patrem quidem qui misit, in propria immutabilis deitatis permansisse natura: Christum autem qui missus est carnis assumptæ dispensationem implesse. Similiter et eos qui impudenter negant Christum voluntate et arbitrio Patris extitisse, involuntariam ac violentam quandam necessitatem attribuentes Deo, ita ut invitus Filium genuerit, impijssimos & a veritate alienos esse censemus: eo quod tum præter communes de Deo notiones, tum contra mentem ac sententiam scripturæ divinitus inspiratæ talia de illo audeant pronuntiare. Nos enim Deum sui juris arbitrijque esse & sponte ac voluntariè filium genuisse pie ac religiose credimus. Porro etsi cum timore ac reverentia credamus id quod de illo dictum est: Dominus [107] creavit me principium viarum suarum ad opera sua: non tamen eum perinde factum esse intelligimus ac reliquas creaturas quæ per illum factæ sunt. Impium enim & ab Ecclesiastica fide prorsus alienum est conditorem cum operibus ab ipso conditis comparare, & eodem cum extraneis generationis modo illum editum esse arbitrari. Quippe unigenitum filium, solum et unicè, verè etiam & germane genitum esse divinæ nos scripturæ docent. Sed neque tametsi dicamus filium per seipsum esse et vivere ac subsistere perinde ac patrem illud idcirco a patre separamus, spatia quædam locorum & intervalla inter illorum conjunctionem corporali more intelligentes. Credimus enim eos absque ullo medio atque interstitio conjunctos esse, nec a seinvicem posse ulla tenus separari: quippe cum pater quidem sinu suo totum complectatur filium: filius vero quasi appensus toti adhærescat patri, solusque in patris gremio perpetuo conquiescat. Credentes igitur sanctissimam & perfectam undique trinitatem; & patrem Deum ac filium quoque Deum dicentes, non tamen duos <99r> sed unum esse confitemur Deum, ob unum honorem divinitatis et absolutissimam unius regni concordiam: ita ut pater quidem generaliter omnibus, & ipsi quoque filio dominetur: filius vero subjiciatur patri; & præter illum universa quæ post ipsum sunt & per ipsum facta sunt gubernet ac regat, & sancti spiritus gratiam patris arbitrio sanctis affatim largiatur. Sic enim ejus quæ in Christo est Monarchiæ rationem constare, sacra nobis eloquia tradiderunt. Hæc post fidei formulam brevi compendio antehac editam, fusius exponere coacti sumus, non inani ac superflua ambitione impulsi, sed ut omnem de fide nostra sinistram suspicionem apud eos diluamus qui sententiam nostram penitus ignorant: utque universi qui in Occidentis partibus degunt, & impudentem adversariorum calumniam aperte cognoscant, & Catholicam Orientalium de Christo doctrinam, divinarum scripturarum testimonio firmissimè stabilitam, apud eos qui mentem minimè perversam gerunt.
His ultimis verbis Orientales causam aperiunt cur fidem tam enixe explicarent. Quemadmodum enim Alexander & Athanasius olim Arium et socios calumniati sunt, sic idem Athanasius cum Marcello et similibus jam Orientales accusabant quasi et hi cum Ebione docerent Christum esse nudum hominem cæteris hominibus æqualem, hoc unico excepto quod ante cæteros creatus esset. Orientales igitur cum viderent populos Occidentis passim per fraudem subverti et in contrarias Sabellianorum opiniones trahi, conati sunt calumniam contundere.
<> Occidentis Episcopi jam convenerat Mediolani. Hanc Synodum adeunt Legati Orientis. Quo autem eventu docet Liberius in Epistola ad Imperatorem Constantium, his verbis: Quæ est pax, clementissime Imperator, cum sint ex partibus ipsis quatuor Episcopi, Demophilus, Macedonius, Eudoxius, Martyrius, qui ante annos octo cum apud Mediolanum Arij sententiam hæreticam noluissent damnare, de Concilio iratis animis exierunt.
<>
Instantibus ergo Occidentalibus indicitur tandem Concilium apud Serdicam, quæ urbs est Illyrici idque de sententia duorum Imperatorum quorum alter hoc per literas flagitaverat, alter verò, Orientis scilicet Imperator, annuerat. Annus tunc agebatur undecimus ab obitu parentis duorum Augustorum: Consules autem erant Ruffinus et Eusebius <100r> (A.C. 347) quo tempore Synodus Sardicæ congregata est Et ex Occidentis [et Ægypti] partibus [108] trecenti circiter convenerunt Episcopi ut scribit Athanasius [vel potius 280, aut ut ex petribus monumentis tradit Theoderitus 250] Ab Oriente vero [109] Septuaginta sex tantum adfuisse refert Sabinus [vel 80 ut Synodus ipsa affirmat]. E quorum numero erat [110] Ischyras Mareotæ Episcopus. – Quippe alij infirmitatem corporis causati sunt, alij alia. Socr. l. 2. c. 20. Cum enim nihil præter jurgia ac tumultus expectare liceret & autoritas Orientis in Ecclesijs suis moderandis hoc ipso convelleretur, quisque se domi continere satius esse ducebat, at Pugiles Ægyptij & Occidentales, quorum opera hoc Concilium indictum est, alacriter concurrebant.
Vbi octoginta Orientales ad Sardicam venere, discunt in media Ecclesia Athanasium Marcellum et socios qui pro suis facinoribus a Concilio pulsi fuerant, cum Osio et Protogene sedere simul & disputare & divina celebrare mysteria. Mandant igitur illis qui cum Protogene & Osio fuere ut de suo cœtu damnatos excluderent neque peccatoribus communicarent, deinde audirent ea quæ a patribus contra istos judicata fuerant. At illi se ab istorum communione secernere noluerunt. Hi itaque cum prophanis communicare & sancta domini sacramenta miscere nefas esse ducentes, rogabant illos per plurimos dies ut a se damnatos abjicerent. Sed illi se hoc facturos omnino negabant, . Concil. Sard. Orient. Epist. ut et Occident. Epist. 1 Item Socr l. 2. c 20. Sozom l 3 c 11. Orientales præterea rogabant Occidentis Episcopos ne novam sectam inducerent aut Orientalibus Episcopis Concilijsque de Occidente venientes aliqua in parte præponerent, subvertentes legem ac jura divina turbantes cunctaque confundentes. At illi contra despicientes hæc, Orientalibus <101r> minabantur, & se Athanasium & cæteros sceleratos vindicaturos ingenti cum tumore pollicebantur, quasi vero aliud facere aut dicere possent qui sceleratos omnes ac perditos in suum consortium reciperent. Videntes enim, quod ij qui damnatos recipiunt in offensam crimenque occurrunt ut violatores celestium legum, tali auctoritate judicium constituere conabantur, ut sese Iudices Iudicum dicere vellent, atque eorum qui tum cum Deo erant, si fas esset sententiam refricare. Concil. Sard. Orient. Non enim invitabant Orientales ad concilium ut fratres & coæquales Episcopos qui una cum ipsis Athanasium Marcellum & cæteros judicarent, sed ut reos citabant ad judicium; constituentes Occidentem judicem Orientis. Concil. Sard. Occid. Epist. 1 & 2. Altercantibus igitur utrisque, emerserunt quinque Episcopi ex partibus Orientalium qui superstites de sexto numero eorum qui ad Mareotem directi fuerant, remanserant, & talem Occidentalibus optionem proponunt: mittendos esse ex utroque Concilio episcopos aliquos ad loca in quibus Athanasius scelera flagitiaque commisit, ut sub testificatione Dei, cuncta fideliter scriberent: & si falsa inventa essent quæ Concilio Tyrio nunciaverant, ipsi damnentur, nec Imperatoribus, nec Concilio, nec cuiquam Episcopo conquerantur. Quod si verum constiterit quod ante dixerant, ad numerum Orientalium ex Occidentalibus, exponentur, quos scilicet Occidentales ex istis delegerint qui Athanasio post damnationem communicaverant, quique Athanasio & Marcello fautores defensoresque erant, & hi expositi nec Imperatoribus nec Concilio nec cuiquam Episcopo conquerentur. Hanc optionem a quinque Orientalibus propositam Osius Prothogenes omnesque eorum socij suscipere timuerunt. Concil. Sard. Orient. At Hosius contra promisit rectum in omnibus judicium [ seque Athanasium si in noxa reperiretur omnibus modis ejecturos esse: quod si innocens deprehenderetur & Orientales ostenderet calumniatores, nec tamen ab illis reciperetur <102r> se huic persuasurum ut secum in Hispanias eat. Quibus conditionibus Athanasius obtemperavit (Hosius Epist. ad Constantium[111] hoc est Hosius respondet se recte judicaturos qui jam dudum Romæ judicaverant nec possent sententiam retrahere & Athanasium condemnare quin seipsos ut iniquos & impios condemnent, spondet se Athanasium deposituros si modo is in noxa reperiretur hoc est si Occidentales eo adigi possent ut agnoscerent se inique absolvisse Athanasium cæterosque & hactenus cum juste condemnatis impie communicasse & eorum causa has turbas inmensas concitando se plusquam factiosos exhibuisse, spondet denique si Athanasius absolveretur se eum secum deducturum in Hispanias modo hi judicio sisterent: conditio quidem quam nemo probus vel proponere vel admittere posset. Nam si Orientales admisissent quis non putasset eos hoc unicum egisse ut Athanasium quacunque demum ratione pellerent. Ex conditione igitur tam sordida satis spectatur mens ejus qui proposuit. Adhæc occidentales divinis humana miscentes & Ecclesiasticis rebus privatas adjungentes, Civitatis Orientalibus concentum reditionemque conflarunt, dicentes hos gravem schismata civitati importasse injuriam nisi illis (quod nefas erat) communicarent & hæc frequenter acclamabant. Orientales enim omninò illis communicare noluerunt nisi eos quos damnaverant projecissent & dignum honorem concilio Orientis tribuerent. Concil. Sard. Orient. Cum igitur Occidentales a communione damnatorum tantisper dum causa eorum examinaretur abstinere noluerint sed antecedentur ad judicium exegerint ab Orientalibus ut cum his quos ipsi damnaverant communicarent (quo injustius nil tum pius exigi posset) cum debitum honorem ecclesijs Orientis deferre noluerunt neque ut fratres et ejusdem honoris judices admittere, sed id egerint ut Orientales & prodita auctoritate Orientis, se submitterent judices Occidentalium, atque Romani Pontificis auctoritatem in orbem universum agnoscerent. Cum denique æquissimam illam Optionem mittendi ex utraque parte quosdam Mareotem qui ex incolis omnia fideliter recognoscerent & referrent ad Concilium non ausi fuerint admittere sed instarent rem totam proprio arbitrio terminandam esse: & quo hoc perficerent, cives Sardicenses concitarent et in relectantes Orientales concitarent populos Orientales Occidentalium injustitiam, ambitionem, violentiam & mores turpissimos merito abominati sunt, & rectissime {illeg}totium consortio temperabantur Cum igitur hi {illeg} <102v> præscriptus jam excessisset dies quo negotia quo convenerant dijudicari oportebat: ad extremum per literas ultro citroque scriptas, facti sunt infensiores quam antea, & separatim collecti , contrarias sententias protulerunt. Sozom l 3 c 11. Epistolæ quibus pars utraque sententiam complexa est & ad Ecclesias transmisit, prolixiores sunt quam quæ hic describantur et satis erit agumentum earum delineare Ea Orientalium latine extat in fragmentis Hilarij & apud Baronium ann. 347 & in Concilijs. Occidentalium prima quæ ad Ægyptios & secunda quæ ad Ecclesias inscribitur Et digna est quæ legatur licet imperitia græci interpreti & iniquitate temporis mendis nimium {scitet} extant in Apologia secunda Athanasij, & in concilijs tertia ad Iulium latine extat in fragmentis Hilarij & apud Baronium & Concilia.
Imprimis igitur describunt Hæresim Marcelli, quomodo hic hæreses Sabellij Pauli Samosatensis & Montani hareses commiserit tradens Christi regnum non ante incarnatione ejus cœpisse neque ultra finem mundi duraturum; atque hunc antequam deponeretur sæpe monitum ; noluisse sententiam retrahere postea vero deponeret cum apud suos hæreticus haberetur ac deponeretur peregrinationis auxilia requisivisse ut illos fallerent qui ipsum & scripta ejus ignorarent, & scripta sua sensusque profanos occultando, falsaque pro veris venditando quæstum sibi de simplicibus atque innocentibus faceret. Patres vero qui condemnabant Marcellum, ejus aliquos pravissimos sensus contra fidem rectam propter memoriam posterorum cautelamque in archivo Ecclesiæ condidisse, jamque, si modo Occidentales tranquillè audirent quæ patres Orientalium judicaverant, Marcelli librum ipsum penes se esse ex quo hæresis ejus per se sine adminiculo accusatoris aperte nosceretur.
Athanasij dein scelera fuse describunt, quomodo fungit calicem sedem sacerdotalem subvertit, basilicam ad solum demolitus est Episcopum interfecit, eosque qui per Ægyptum sacrilegam ejus communionem fugiebant, persecutus est per verbera, vincula, carceres, perque falsas accusationes coram judicibus, Cæsaream frustra citatusdein Tyri verodamnatus & Imperatorem appellans ab ipso, etiam habita interrogatione & cognitis omnibus ejus flagitijs damnatur, & in exilium mittitur. Postea de Gallia in Ægyptum rediens per omnem viam turbabat Ecclesias damnatos Episcopos resti {illeg} ubi nulli deerant per pugnas Gentilium criando <103r> & ultimo per cædes & bellum Alexandrinorum basilicas deprædando. & cum denuo efectus esset {illeg} hostis sacrilegi adductis Gentilium populis Templum incendit Altare comminuit & clam profugit.
Ad Iulium Romam perrexit & {illeg} Ægyptiorum epistola sua quis prius circumvenerat quique acta ejus ignorabant seducens Italiæ quosdam Episcopos ab ijsdem in communionem receptus est: qui deinde non tam pro ipso quam pro suis actibus laborare cœpere quod illi perteniere credendo communicaverant Addunt & hunc ipsum Athanasium olim propria manu damnasse Asclepam quocum jam ipse ab ijsdem judicibus damnatus communicat & conspirat contra judices.
Similiter Scelera Pauli Marcelli Asclepæ & Lucij describunt & quod Marcellus æque ac Athanasius ante depositionem nunquam communicabat cum Asclepa. Paulus vero Iudicio Tyrio interfuit & propria manu Athanasium damnavit Et quamdiu inquiunt, quisque eorum episcopus fuit sententiam in prius damnatos confirmarunt, sed ut diversis ex causis diversisque temporibus expulsi sunt, concordes facti sunt & in judces conspirarunt donantes sibi quisque delicta quæ ante propiam condenmationem damnarant.
<103v>
Huc schismati Africanæ contemporaneum fuit aliud in Ægypto cujus originem sic refert Epiphanius.

Distress of Nations with Perplexity - Economic Panic

2008-10-11T23:06:00.000-07:00

Luke 21
25. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;
26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.
27. And then shall they see the Son of man coming in a cloud with power and great glory.
28. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

The IMF and Tuberculosis
Foreign Policy In Focus - Oct 10, 2008
From the outset, the Fund's specific roles were to promote balanced growth of international trade, provide funding to countries in economic distress, ...
Video: IMF: Timing right for G7 ReutersVideoIMF Cuts World Economic Projections Amid Financial Distress istockAnalyst.com (press release)
Statement By US Treasury Secretary Henry M. Paulson, Jr. At The ... Exchange News Direct
Sky News - Hürriyet
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Washington Post

Paulson warns emerging markets not immune to turmoil
Reuters - 12 hours ago
In prepared remarks before the International Monetary Fund's steering committee, Paulson also urged the IMF to stay focused on its core missions, ...
How about a refund on that bailout? Minneapolis Star Tribune
Get a grasp on the financial crisis Contra Costa Times
Crash action now New York Daily News
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Reversal of fortune
Daily Times, Pakistan - Oct 10, 2008
This social catastrophe has severe economic effects. The banks and other financial institutions that own these mortgages face stunning reverses. ...

Home > News > World Bank Group and IMF Annual Meetings...
World Bank Group, DC - Oct 10, 2008
... consult with one another, and address the assembled delegates to present their countries' views on current issues in international economics and finance ...

New York Times

A Specter’s Shadow Returns to Haunt Moscow
New York Times, United States - 7 hours ago
As Russia heads into a period of economic distress, it would be foolish to forget how thin the film of wealth is in this society, and the vast ocean that ...

In bleak forecast, IMF sees major downturn
guardian.co.uk, UK - Oct 8, 2008
Blanchard also said there was little chance of a global depression, provided that leaders quickly adopt coherent policies to address market distress. ...

Libor rate shows system distress
International Herald Tribune, France - Oct 10, 2008
They also make investment in new business more expensive, constricting growth in economic sectors far beyond the financial. Experts say a more concerted ...

Estonia’s Let-It-Be Economy Is Rattled by Worldwide Distress
New York Times, United States - Oct 9, 2008
In that, the Estonian response to economic distress contrasts sharply with the United States, where Washington is borrowing freely and desperately trying to ...
On the free market frontier in Estonia International Herald Tribune
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Economic woes have Valley concerned
Terre Haute Tribune Star, IN - Oct 10, 2008
Dow Jones Private Equity Analyst reported Tuesday that 18 distress funds have raised $37.9 billion so far this year. One big player, Oaktree Capital ...

Economy squeezing you? Measure financial hurts on our NJ Economic ...
Scarlet Scuttlebutt, NJ - 7 hours ago
To help measure and understand the distress, Gannett New Jersey has developed a "New Jersey Economic Pain Index." It measures the bite property taxes and ...

You can cry for us, Argentina
OpEdNews, PA - Oct 10, 2008
Well, because, as he so thankfully informs us, “In a financial crisis and at a time of economic distress, in particular at a time of soaring food prices, ...

Markets down...AIG gets more Fed money...White House comments on ...
KXMC, ND - Oct 8, 2008
McCain is promising to balance the federal budget despite the nation's deepening economic distress. In Indiana, Barack Obama criticized McCain's mortgage ...AIG

Canada.com

Freefalling stocks pile pressure on G7
Canada.com, Canada - 19 hours ago
However, credit markets remain in deep distress. With banks desperate to protect capital, the interbank cost of borrowing dollars remained high. ...

TOPWRAP 15-Wall St giants buried in global panic
guardian.co.uk, UK - Oct 10, 2008
In one glimmer of hope, there were signs of a thaw in the credit markets, which Bush identified as a fundamental cause of the distress. ...

Leading Your Workforce During an Economic Crisis
PowerHomeBiz.com (press release) - 20 hours ago
Training should include how to identify and help with stress as well as other issues related to financial distress. Identify those most vulnerable and ask ...

WELT ONLINE

The Dow tanks -- but that's no surprise
Reuters - Oct 6, 2008
In fact, Obama's policies may make economic conditions worse. However, middle class distress gives populist promises strong appeal. ...
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'Acre could be just the beginning,' fear mixed-city mayors
Ha'aretz, Israel - 6 hours ago
That city's Arab community, she said, is suffering from socio-economic distress that it will have trouble sustaining for much longer. "It happened in Acre, ...

The Asian implications of the financial crisis
Green Left Weekly, Australia - 31 minutes ago
The panic was triggered by text-message rumours that the bank was in distress. Depositors who lined up said that after the failure of Lehman Brothers they ...

Rell Asks Banks To Help Create Loan Pool For Businesses
Hartford Courant, United States - Oct 10, 2008
State assistance during times of economic distress is not unprecedented. As 42 banks were failing in the early 1990s, then-Gov. Lowell P. Weicker Jr. said ...

PRESS DIGEST - Wall Street Journal - Oct 10
Reuters - Oct 9, 2008
Big oil-producing countries are showing signs of distress as the global credit crunch and falling crude prices begin to squeeze government budgets and delay ...

Oil's Drop Squeezes Producers
Wall Street Journal - Oct 9, 2008
By NEIL KING JR. and SPENCER SWARTZ Big oil-producing countries are showing signs of distress as the global credit crunch and falling crude prices begin to ...

Trust and prudence
Inquirer.net, Philippines - Oct 7, 2008
... to ensure that even as some firms find financial opportunity in today’s global economic distress, consumers will not be left holding an empty bag. ...

Study: Many LIers in 'economic distress'
Newsday, NY - Sep 29, 2008
"Economic distress" means the household needs to spend more than 30 percent of their income to buy into the lowest one-quarter of their local housing market ...
Study: 28 percent of Long Island "economically distressed" Newsday
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Why everyone will feel pain
The Australian, Australia - Oct 10, 2008
By Andrew Carswell While those heavily invested in sharemarkets have already endured 12 months of distress, the effects on the wider community are only now ...

Global crisis tempers Canada's swagger
Financial Post, Canada - 19 hours ago
Or cut spending to balance the budget and risk pushing the economy into deeper distress. The path chosen by the new government will set the tone not only ...

Crippled by the credit crunch
Malaysia Star, Malaysia - 4 hours ago
With no income and a US$600000 housing loan, the 41-year-old who is married with one teenage kid plunged into mental distress and was hospitalised. ...

China: all bets are off
Times Online, UK - 8 hours ago
There has been little effort to cover up the distress, perhaps because of rivalries between factions of the Communist party. China Central Television ...

A&L takeover ... Aviva protects itself ... Hays shrinks
Times Online, UK - Oct 9, 2008
International Monetary Fund An emergency funding scheme for countries plunged into economic and financial distress by the increasing global credit crisis ...

Difficult Crossing
Traffic World, DC - Oct 10, 2008
The economic crisis that began in the US housing market is spreading worldwide, without concern for international boundaries. From the US Capitol to the ...

RGE Monitor

The US Financial Crisis and Its Impacts in Latin America (and the ...
RGE Monitor, NY - Oct 9, 2008
Overseas credit represents a relatively low percentage of bank funding, and the main international banks operating in the region are generally considered ...

Icrier for single financial regulator to deal with crisis
Economic Times, India - Oct 9, 2008
Talking about the lessons that India can draw from the ongoing financial crisis, Indian Council for Research on International Economic Relations (Icrier) ...

China Daily

TOPWRAP 12-Stocks plummet; US, Netherlands ready bank funds
guardian.co.uk, UK - Oct 9, 2008
... to five-year lows on Thursday, the eve of a G7 meeting of economic powers to try to halt a global spiral of financial distress and slowing growth. ...
1 hurdle down, many more to go for the economy USA Today
Bernanke: Fed Needs to Consider Policy, Rate Cut Wall Street Journal Blogs
Revisiting my February paper “The Risk of a Systemic Financial ... RGE Monitor
KXMC
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Economic Crisis Takes Toll on Emotional Health
BusinessWeek - Oct 9, 2008
"This economic crisis has been going on for months and months and months," said Josh Klapow, an associate professor of health-care organization and policy ...

Certain financial truths remain in uncertain times
Daily Press, VA - 7 hours ago
The Federal Reserve knows now not to raise interest rates in response to economic distress. That's what it did as the Depression was kicking in, ...

Our money is safe
Namibia Economist, Namibia - Oct 10, 2008
On its part, the Standard Bank said it does not have the type of direct exposures that have caused the US banks so much distress. ...

County farmers eligible for funds
Mount Airy News, NC - Oct 10, 2008
The grant was established to lessen the economic distress caused by soaring input and energy costs and the lingering effects of the state’s drought’s ...

IMF forecasts 1.4 trillion dollars in financial losses
Submitted by Mohit Joshi on Tue, 10/07/2008 - 13:26.

International Monetary Fund's Washington - The International Monetary Fund (IMF) warned on Tuesday that US financial sector losses could total 1.4 trillion dollars as the housing crisis at the center of the turmoil has yet to reach its peak.

The IMF, in its annual financial stability report, warned that the rate of US mortgage defaults that sparked the financial crisis has yet to reach its peak, despite a year of homeowners already defaulting on their loans in record numbers.

Banks will go under, and financial institutions will face an "inevitable" restructuring period as they battle to raise the capital needed to bolster their own balance sheets, the report said.

But the IMF urged governments in the worst-hit countries - mainly United States and Europe - to take coordinated action to quell the market instability, set up a better regulatory framework to prevent future collapses and provide surviving banks with the help they need.

"What is needed now is a decisive and coherent international response that is systemic in its nature to ensure that the de-leveraging process remains orderly," said Jaime Caruana, head of the IMF's Monetary and Capital Markets Department in a separate statement.

The advice comes as European Union finance ministers agreed Tuesday to raise bank savings guarantees from 20,000 euros (27,200 dollars) to at least 50,000 euros in a bid to quell the concerns of consumers.

The United States raised its own savings guarantees last week from 100,000 dollars to 250,000 dollars.

Emerging economies will not be insulated from the financial crisis in industrial nations, the IMF warned.

AR-M- GEDDON = Community of Sant'Egidio - Peace and Safety Alert !

2008-07-19T02:57:00.000-07:00

1 Thessalonians 5
1. But of the times and the seasons, brethren, ye have no need that I write unto you.
2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
3. For when they(The Roman Catholic Church) shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child;( THE MOTHER Church and the HARLOT churches who follow her) and they shall not escape.
4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

Revelation 16 (with understanding)
12. And the sixth angel poured out his vial upon the great river Euphrates; (War in Iraq) and the water (People) thereof was dried up ( slowly dying off like water evaporating), that the way of the kings of the east might be prepared. (Made Ready for peace talks with "The Community of Sant'Egidio)
13. And I saw three unclean spirits like frogs ( Long tongues or speeches ) come out of the mouth of the dragon, (ROME) and out of the mouth of the beast, (Roman Catholic Church) and out of the mouth of the false prophet. (Pope)
14. For they are the spirits of devils, working miracles, (Wonders of World peace making) which go forth unto the kings of the earth and of the whole world,(United Nations) to gather them to the battle of that great day of God Almighty.(not Armageddon)
15. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. ( Pack your spiritual suitcase)
16. And he gathered them together into a place called in the Hebrew tongue Armageddon.(Community of Sant 'Egidio)(Sant'Egidio or in English St. Giles he was the miracle sant) (The Communit of Sant'Egidio is considered miracle world peacemakers)
17. And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. (It is time for the End)
Read in this order:
Understanding Revelation 17
1. And there came one of the seven angels (The sixth) which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: ( The Roman Catholic Church )
15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. ( Euphrates, Iraq, people slowly dying )
12. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power (Vengeance) as kings one hour with the beast.
13. These have one mind, and shall give their power and strength unto the beast.
14. These shall make war ( Feud, Fight, Disagree ) with the Lamb, ( with the belief of Jesus ) and the Lamb shall overcome them: (them= they believe other than the teachings of Jesus) for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.
16. And the ten horns which thou sawest upon the beast, (in ROME) these shall hate the whore, (Roman Catholic, Vatican) and shall make her desolate (made ruin) and naked, (Striped) and shall eat her flesh (externally) , and burn her with fire.
17. For God hath put in their hearts to fulfil his will, and to agree,( Avenge) and give (Bestow) their kingdom unto the beast, until the words of God shall be fulfilled.
18. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. (THE HOLY SEE, VATICAN)

Religious leaders wrap up meeting,
urging enhanced dialogue between religions

www.chinaview.cn 2008-07-19 13:36:25

MADRID, July 18 (Xinhua) -- Representatives of the world's religions Friday ended a three-day inter-faith conference in Madrid, with calls for enhanced dialogue among people from different religions, civilizations and cultures.

The World Conference on Dialogue brought together Muslim, Christian and Jewish leaders as well as politicians and other experts on inter-religious dialogue.

Dialogue is the most important channel through which people can understand each other and conduct exchanges and cooperation, participants said in their final declaration.

They rejected the notion that conflict is inevitable between different cultures and civilizations, and called for efforts to promote common human values and build a harmonious world.

Terrorism is one of the main obstacles to dialogue and co-existence, the declaration said. It called for an international agreement on defining terrorism, addressing its root causes and pooling efforts to combat it.

Participants expressed the hope that their conclusions and proposals would win support from the UN General Assembly.

The gathering showed that dialogue is the best way to promote peace and harmony, said Abdullah al-Turki, secretary-general of the Muslim World League, at a press conference after the meeting.

Around 300 people attended the conference, organized by the Muslim World League from an initiative by Saudi Arabia's King Abdullah.

Saudi inter-faith conference urges
global anti-terrorism pact

July 18, 2008

MADRID (AFP) — Islamic, Christian and Jewish leaders Friday called for an international agreement to combat terrorism, at the end of a landmark Saudi-organised conference.

The representatives of the world's great monotheistic religions also appealed for a special session of the UN General Assembly to promote dialogue and prevent "a clash of civilizations."

"Terrorism is a universal phenomenon that requires unified international efforts to combat it in a serious, responsible and just way," participants at the three-day World Conference on Dialogue said in a final communique.

"This demands an international agreement on defining terrorism, addressing its root causes and achieving justice and stability in the world."

They called for more "ways of enhancing understanding and cooperation among people despite differences in their origins, colors and languages," and a "rejection of extremism and terrorism."

Around 200 participants attended the gathering in Madrid, organized by the Mecca-based Muslim World League from an initiative by Saudi King Abdullah and aimed at bringing the world's great monotheistic faiths closer together.

Among the representatives were the secretary general of the World Jewish Congress, Michael Schneider, and Cardinal Jean-Louis Tauran, who is in charge of the Vatican's relations with Muslims.

Tauran said Pope Benedict XVI had expressed "a great interest" in the conference.

"His Holiness is convinced that dialogue based on love and truth is the best way to contribute to harmony, happiness and peace for the people of the earth," he told the closing session.

The cardinal said the conference had "stressed the main convictions that we have in common."

The secretary general of the Muslim World League, Abdullah al-Turki, said more such conferences are planned, including possibly one in Japan.

The event took place against a backdrop of tensions between the Islamic world and the West since the September 11, 2001, attacks in the United States.

They range from restrictions on the use of the veil by Muslim women in some European countries to cartoons regarded as blasphemous by Muslims and the unresolved Israeli-Palestinian conflict.

Organisers had billed the conference as a chance for the different religions to "get to know each other."

In that limited respect, observers said it had succeeded. It also demonstrated King Abdullah's desire to restore the tarnished image of Islam in the West since 9/11.

"I expect some important Jewish leaders will be taking back positive reports about the opportunity to engage with Muslims," said Walter Ruby, in charge of Muslim-Jewish relations at the New York-based Foundation for Ethnic Understanding.

He noted some prior resistance to the event among conservative Jewish elements in the US, "who are suspicious about Muslims and feel this is a PR thing... But I think it was a bold and important step. It was King Adbullah's 'Perestroika' moment," he told AFP.

One leading Muslim participant reported a "very good feeling" during the three days of talks.

"Nowadays, you have news about war everywhere, but there is no news about peace. At this conference, we sat down and had very good relations," the secretary general of the Kuwait-based World Organisation of Pan-Islamic Jurisprudence, Al Seyed AbolGhasem Al Dibaji, told AFP.

The conference however provoked some debate in Spain about the decision to stage it in Madrid rather than in Saudi Arabia.

Saudi Arabia remains the only Arab Muslim country to ban all non-Islamic religious practices on its soil, even though it has a large community of expatriates professing other faiths.

July 16,2008

Spain: Peace and security to dominate faith summit

Saudi officials chose Spain as the site for an inter-faith summit due to its symbolism as a place where Muslims, Christians and Jews lived peacefully for over 500 years.

17 Jul 2008

The scale of the challenge and the glimmer of new possibilities in interreligious understnading is on display at the 16-18 July international interfaith conference convened in Madrid by the Muslim World League.

The meeting follows an initiative by Saudi Arabia's King Abdullah in bringing Muslims together.

One of the participants is ex-British Prime Minsiter Tony Blair, a hate figure for many Muslims because of his key role in the Iraq war.

Mr Balir, who has made interfaith work one of his priorities since leaving office, told reporters today that without co-existence among the religions, world peace would be very difficult to sustain.

His message echoes that of leading Catholic theologian Hans Kung, whose Global Ethics Foundation seeks to bring together people of goodwill from different backgrounds and beliefs.

The World Council of Churches is being represented at the event by one of its presidents, Patriarch Abune Paulos, head of the Ethiopian Orthodox Tewahedo Church, and by Metropolitan Emmanuel (Adamakis) of France, from the Ecumenical Patriarchate of Constantinople.

Also attending is Lebanese Minister of Culture Dr Tarek Mitri, a former WCC staff and a member of the Greek Orthodox Patriarchate of Antioch and all the East, and the WCC's Director of Inter-religious dialogue and cooperation, the Rev Dr Shanta Premawardhana.

Organized by the Muslim World League at the initiative of Saudi Arabia's King Abdullah bin Abdul Aziz, the three-day long "International Conference for Dialogue" is gathering some 200 participants representing Islam, Christianity, Judaism and Buddhism.

Islam is the official state religion of Saudi Arabia, while non-Muslim religious services and symbols are banned within the kingdom's territory.

This has led to accusations of appeasement and hypocrisy by civil rights groups.

Tony Blair said this morning that there was a "glimmer" of change sigballed by King Abdullah's role at the event, however, and that the meeting was part of a long and difficult process of encouraging global religious freedom and dialogue.

He spoke of the possibility of a Catholic Church being allowed in the Saudi kingdom. For Protestants and other religious groups, prospects of recognition are thin, however.

MADRID: “I never expected anything like it” was the comment of one Pakistani Muslim attending the World Conference on Dialogue organized by the Muslim World League and hosted by Custodian of the Two Holy Mosques King Abdullah.

He could have been speaking for most of the participants at what is proving to be quite an extraordinary experience.

Almost all agree that the diversity of clerics and other delegates is nothing short of remarkable. In addition to those from every corner of the Muslim world and of every variety — Sunni muftis, Shiite imams, jurists, academics and more, there are innumerable bishops, priests, theologians and lay people from all Christian denominations and all parts of the world, plus a veritable phalanx of rabbis — European, American and Israeli — not to mention Hindu priests and Buddhist monks. Doubtless there are others as yet undiscovered.

The variety and color of clerical garb of many seen swirling in the conference hotel lobby and at the opening event at the El Prado Palace was in itself a remarkable statement about the event. This was dialogue in technicolor. Sunni muftis in white thobes, turbaned Shiite imams in brown cloaks, a cardinal in red and black, bishops in purple, bishops in black, bishops with remarkable headgear and jeweled crosses, rabbis with skullcaps and hats, Hindu priests in orange and vermilion, Buddhist monks in gray — it is a riot of color — and all not only mixing together with smiles on their faces and chatting together excitedly, but greeting and hugging each other like long-lost friends. The sight of one Hindu priest in orange cloths wandering along a path outside the royal palace just behind a Saudi imam in white thobe just after the opening event provided all the symbolism that was needed.

But, in fact, most people were in everyday wear, suits in general, and it was not easy to know who was what. At one point, I found myself sitting at a table with an Iraqi who turned out to be a Yazidi, a Japanese man who is Shinto priest — and an Indian Muslim who turned out to be a former correspondent for Arab News!

The symbolism of such a diverse presence at the conference was not lost on the delegates, several of whom are already involved in local interfaith dialogues in various parts of the world. It more than made up for the practical problems which were only to be expected in a conference that was organized at such short notice. It is a direct follow-on to the International Conference on Dialogue which took place in Makkah last month. Only those, it seems, who attended that remarkable event were in any way prepared for the no less extraordinary one in Madrid.

According to one Indian Muslim who was at the Makkah meeting, the Madrid summit is exactly what was envisaged.

The fact that the conference has taken place at all is one that many commented on yesterday. “Who would have imagined such an event as this after 9/11?” said one British participant. An Arab bishop expressed much the same astonishment, but it was astonishment laced with strong admiration: “I never imagined to see so many faiths here.”

Anglican and Roman Catholic priests and Jewish rabbis were equally surprised. For them, the importance of the conference was not what it may achieve in final statements, significant though they may be, but in itself — as proof that people of different faiths can come together without rancor and suspicion and instead with warmth and hope — and work for the common good.

That view was echoed by a senior Melkite Catholic cleric from Jordan; he was fulsome in his praise for King Abdullah and his initiative. “We always need wisdom in political leaders if there is to be peace,” he said. Dialogue and the conference were “of the greatest importance.” But there was realism in his attitude: “This was done by the Saudi leadership; now it is up to us, the participants, to take it to the people.”

For much-admired British rabbi David Rosen, it would, however, be foolish to imagine that religion alone can answer all the questions. “If politicians do not do what is needed, it (dialogue) will fail. Religion cannot succeed by itself.” But he added, politics will fail if it does not take religion into account. Religion needs to be brought into dealing with conflicts as “a source of reconciliation and peace.” Pointing specifically to the Palestinian-Israeli conflict, he believed that peace initiative after initiative had failed “because there was no religious input.”

But even he is an evident enthusiast about the conference. Enthusiasm is the prevailing mood — that and a sense that King Abdullah has performed a remarkable feat in causing such an event to happen. There is, however, one other sentiment among all here. It is the view that this has to be the first of many such conferences; that if there is no follow-up to Madrid, dialogue will falter.

However, having been given a lead, those here are unlikely to let that happen.

A Spanish bishop walks next to Saudi King
Abdullah during the World Conference on
Dialogue at Pardo Palace in Madrid yesterday

Call for religions to join forces

Published: Thursday, 17 July, 2008, 08:34 AM Doha Time

MADRID: The kings of Saudi Arabia and Spain yesterday
urged world religions to join forces in building a more peaceful
and harmonious world.
It was time to turn “a new page for humanity” in inter-religious
understanding, which could help the world recover lost values
and emerge from confusion, Saudi King Abdullah said on inaugurating
the World Conference on Dialogue, a major inter-faith event sponsored
by his country in Madrid.
Islam was a religion of moderation and tolerance, the monarch stressed.
Earlier initiatives may have failed because they sought to merge religions,
an attempt doomed to failure because all religions were convinced of their
own beliefs despite God being the same for all, King Abdullah said.
Human tragedies were not caused by religions, but by extremism,
the monarch explained.
Spain’s King Juan Carlos said inter-faith dialogue could help to solve
problems including terrorism, hunger, disease and poverty.
Muslim World League secretary general Abdullah al-Turki called on
delegates attending the three-day conference to produce concrete
projects with follow-up plans.
Other guests at the inauguration included Spanish Prime Minister
Jose Luis Rodriguez Zapatero, Middle East Quartet envoy Tony Blair
and US civil rights figure the Reverend Jesse Jackson.
Around 250 Muslim, Christian and Jewish clergy and other experts
on inter-religious dialogue, including 15 women, were attending the meeting.
Experts and intellectuals including Lebanese Culture Minister Tariq Mitri
and Vatican inter-faith specialist Cardinal Jean-Louis Tauran were to
analyse questions such as the civilisational foundations of inter-faith
dialogue, ways to promote it, and common human values.
The conference, which also includes representatives of Buddhism,
Hinduism and Taoism, is taking place against the backdrop of the
Middle East conflict and controversy over caricatures of Prophet
Muhammad, but it was expected to shun political questions.
The sessions are closed to the media, with a final communique
expected tomorrow.
Organised by the Muslim World League, the conference was partly
inspired by King Abdullah’s unprecedented meeting with
Pope Benedict XVI in the Vatican in November 2007, and by
the International Islamic Conference for Dialogue in Makkah last month.
The initiative was praised by the World Jewish Congress as a
“significant and timely development”.
Cardinal Tauran said Saudi Arabia’s “act of great courage”
had come surprisingly quickly after King Abdullah’s meeting with the pope.
Inter-religious understanding should be promoted with “prejudice-free”
religion studies at universities and by training specialists on inter-faith dialogue,
the newsletter of Radio Vatican quoted Tauran as saying.
Al-Turki said Spain had been chosen as the host country because of
the religious tolerance that characterised it when it was partly under
Moorish rule for eight centuries until 1492.
Muslims, Christians and Jews lived in relative harmony in Moorish
Spain, known as Al Andalus. “The image of Al Andalus made us hold
this conference in Spain,” al-Turki told the daily El Mundo.
King Abdullah also praised Spain’s support to the Middle East peace
process and role in promoting the Euro-Mediterranean partnership. - DPA

Understanding Bible Prophecy - The Book of Revelation - False Teachings - "The Mark" and 666

2008-03-01T00:16:00.000-08:00

“I write this freely, without doctrines of churches, organizations, or influences of this world. What you are about to read is not for the offense to any heart, but written for encouragement and knowledge to draw the heart of man closer to our Lord of Lords, King of Kings of heaven and earth and Savior Jesus Christ; who died on the cross for our sins, and rose on the third day, that we might be considered worthy of the acceptance of His love and the promises of his Holy Word. ” ~ Rick

Note: When considering prophecy God explains in the Old Testament
"One day for a year." Ezekiel 4:6
Or, one day = one year

About Revelation 13

"The rise of the Roman Catholic Church and its role in the English Reformation and its influence in the Church of England"

"Prophecies that unfolded during the English Reformation"

Revelation 13:2 explains the likeness of the first beast, which are animal symbols of European governmental powers:
Like unto a leopard (Greece)
Feet of a bear (Media Persia)
Mouth of a lion (Babylon)
The dragon (Rome)

Revelation 13:5 explains the duration of the beast until the deadly wound to be 42 months.

There are 30 days in a biblical month, so multiply 30 times 42.
The answer is 1260 days, or 1260 years. Ezekiel 4:6
Papal Rome came to power in 538 A. D. and continued in power without interruption until 1798, exactly 1260 years later- another prophecy fulfilled.

Revelation 13:1-10 explains the Papal Roman government.

Revelation 13:11-18 explains England and its role with the Roman Catholic Church.

The "Dragon" is Rome.
It is a known historical fact that the symbol for the Roman Byzantine government was a dragon, as the bald eagle is to the USA.
Symbols of the dragon are still found all around Italy and the Vatican (statues, public fountains, etc.) And this governmental power, the Roman Empire, turns over its power to "Papal Rome," thus "The Holy Roman Empire."
The Pagan belief of the Romans was Babylonian worship whose high priests carried the title of Pontifix Maximus, but in appreciation of Caesar's acceptance of their worship, they awarded him the title of "Pontifix Maximus," and this title was passed down to Papal Rome. Papal Rome and the Pope are referred to at times in the Bible as The great whore, The woman arrayed in purple and scarlet color, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH, The Dragon, man of sin, the head of the beast, the eighth king.

The beast with two horns "like a lamb" (the second beast)

The two horns represented "Church and State" until Henry VIII, when it became "Church and King" (Act of Supremacy) ~ "Like a lamb" means "youth" of this (nation) beast compared to the old Holy Roman empire (the first beast.)
considered heretics (traitors of the Roman Catholic) and were burned at the stake because they wouldn't conform and be water baptized into the Roman Catholic Church and/or for abandonment of its teachings. The rising up also stands for the English Reformation, or protestant rising up against the beast of the church and state during the time before Henry VIII, but"Lambeth Palace" rose up from the marshes (swamp land) to become the seat of the Roman Catholic Church and later became the seat of the Church of England. The first people to read the Bible translated by John Wycliffe were called "lollards." These people were the first Protestants and were imprisoned in the Lambeth Palace for reading its translation. The word "protestant" means "protest" or "in protest" of the Roman Catholic Church. These people (lollards) were later in years that followed Henry VIII, and Elizabeth I the Church of England conforms back to Catholicism.
Even when Henry VIII became king, the war between Protestants and Catholics continued for decades. The Roman Catholic Church lead these people (lollards, protestants) into captivity, but were later lead into captivity themselves by the protestants and lollards. Protestants were killed by the sword and Catholics were also killed by the sword. (Revelation 13:10.) This passage is not portraying the fall of Papal Rome of 1798, but rather the fall of Papal Rome in England during the reign of Henry VIII and in the time of Elizabeth I.
The Church of England or "The IMAGE," was created out of anger by Henry VIII, who couldn't get a marriage annulment from the Pope, so he went on to build his own image of The Roman Catholic Church, which he alone would rule as the supreme head. To help stop this ongoing battle, this church would be reformed to be comprised of half Catholic/half Protestant, and eventually revert back to mostly Catholicism, which most kings and queens were thereafter. They kept most of the teachings of the Roman Catholic Church and caused people to worship the first beast, "The Roman Catholic Church" through laws enacted by the crown and Parliament.
The "mark of the beast" (or mark of the Roman Catholic Church ) is the "mark of membership" (water baptism into the Church of England, Lutheran and/or the Roman Catholic Church with the "sign of the cross" marked on the forehead by a priest with holy water, and at prayer, performing the sign of the cross with the right hand from forehead to sternum and then from shoulder to shoulder drawing an imaginary cross on the upper body always using the right hand as prescribed by the Catholic teaching.
People who would not be water baptized and marked in the forehead with the "sign of the cross" into membership were killed. Penalty was death by fire. Jesus shall repay with the same, and avenge the blood of the saints: John Wycliffe, William Tyndale, and etc.
For more information on this subject, please research the Spanish, Italian, English, & Irish Inquisitions (which were the investigations that lead to the trials and convictions of thousands for not practicing Roman Catholicism.) Also research for the mark of the beast, “Sign of the cross," also "RCIA" or "rite of Christian initiation of adults."
Henry VIII was king during the English reformation and built Henrican church (later the Church of England), the "IMAGE" (Westminster Abby) of the Roman Catholic Church, and gave it power to speak (legislate.) King Henry VIII's daughter,
Elizabeth I enforced its membership by law (legislation of parliament which includes the "Crown" and "House of Commons.") Though reformed, still mostly Roman Catholic practices.
Elizabeth I invited the pope to oversee the practices of the Church of England after the dust settled. (Governance of the Church of England) but the Roman Catholic Church viewed the Church of England as a pretend church (pretending to be Roman Catholic), hence "the Image."

The fire coming down from heaven is "alchemy" or "fireworks"

The first fireworks in England were for the wedding of Henry VII.
Elizabeth I declared herself "fire marshal of England." She was very impressed with the spectacular fireworks falling down from the sky (heaven) in the site of ordinary men and bishops. At that time only dignitaries and clerics were able to afford the displays. Fireworks are a Catholic practice involved in nearly every Catholic holiday. It's been a Catholic tradition since a Catholic monk in Italy first tried his hand at perfecting black powder. St. Valentine, St. Thomas, and others were alchemists, or pyrotechnics, and lured people into the Church with their miracles of fire.

"No man might buy or sell"

At the "Council of Orleans" 321 A.D. (after John wrote Revelation,) the Roman Catholic Church changed the Sabbath Day from the seventh day (Saturday) to the first day (Sunday.) The Roman Catholic Church changed the Sabbath Day...not GOD.
"No man free or bond might buy or sell that keep the "original Sabbath" (the seventh day: Saturday) (Exodus 20) except those who change it and acknowledge it and believe the change. (the beast, ones with the mark of the beast, or the number of the name - the Roman Catholic Church, members of the Roman Catholic Church and/or the Church of England, and the Crown, his wives, and his members of Parliament)
The book of James 2 reads that if you fail at one point of the Ten Commandments you are guilty of all.
Genesis 1:5 states "and the evening and the morning were the first day." A new day begins at sunset every evening, not at midnight, or morning. This change of time was also administered by the Catholic Church.
TIME: When a day begins. When the Catholic Church changed when the time of day began, they changed TIMES.
THE LAW: The Ten Commandments. When the Catholic Church changed the Sabbath day, they changed THE LAW.
Daniel 7:25 states, "they shall think to change times and laws."
Another prophecy fulfilled.

Here is understanding (of the Bible not the World.)
Identify a time and place through its king:
for it's the number of a king who represents a place and time.
(Numbers 1:1-16 A Renown Prince of Pedigree, at least 20 years of age able to go to war, head of his fathers "House" who builds a replica of the Roman Catholic "Church and State".
The Roman Catholic Church has referred to the Church of England as the "pretended" church as they have in most part pretended to worship as the Roman Catholic. They have mimicked the Roman Catholic church structure by creating similar church government and church design without actually being under the full authority of the Pope since the time of it's beginning during the reign of Henry VIII and
Elizabeth I.
The Church of England may have a different name but Roman Catholic belief is their practice of worship and the sign of the cross also mark them as Catholic.

ID: Henry VIII is supreme over England (remember this: he builds the image)
"House of Commons" members total 659 (this number of members continues today)
1 king Henry VIII
6 wives
659 + 1 + 6 = England
Six hundred three score and six.
These events have already happened.
Prophecies fulfilled.

About Water Baptism (Roman Catholic teaching)

John the Baptist said one would come after him who would baptize with the Holy Ghost and fire. Jesus did not baptize anyone in the Bible with water. He was baptized in water by John because Jesus had not yet died on the cross, therefore the water had not yet become blood. After the cross, water became blood, a familiar prophecy demonstrated by Jesus when he turned the water into wine. He did this to tell us that water baptism will become a baptism in the blood of Christ, hence the baptism John the Baptist referred to when he said, "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." Acts 1:5. "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."
After the cross is when the baptism of Jesus started - the baptism of the Holy Ghost. If water baptism is necessary for your salvation why didn't Jesus baptize people in water himself? There is no holy trinity to be baptized with. When Jesus gave His life on the cross for remission of sins, the purified flesh united the Father, the Son, and the Holy Ghost from that time on. The truth was given to the world through Jesus Christ, the New Testament, and of the new knowledge, having power over heaven and earth, that all in heaven and on earth will bow down in the presence of His holy name. And with knowing that all in heaven and on earth should bow down to Jesus, does this mean God and the Holy Ghost also bow down to Him? No. They are one, not "as one" as the trinity theory suggests. This theory of trinity is the imaginary works of iniquity of Tertullian, one of the early founders of the Roman Catholic Church, who lived around the time of 190 A.D. (Eph. 4:4-6) "There is one body, and one spirit, even as ye are called in one hope of your calling, one Lord, one faith, one baptism, one Father and God of all, who is above all, and in you all. John 14:9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 3:31 "He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all."

Let's look back at the book of Genesis.
Gen. 17:1 "And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the ALMIGHTY God; walk before me, and be thou perfect."
Gen 35:11 " And God said unto him, I am God ALMIGHTY: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins;

Now let's look at the Revelation of Jesus Christ.
Revelation 1:8 says (in red letters, words of Jesus Christ), "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the ALMIGHTY."

According to these passages the trinity theory doesn't hold up to the truth because God's words state that he is the ALMIGHTY, and then Jesus Christ's words state that HE is the ALMIGHTY. This is not a contradiction in the Bible. It's a confirmation that God and Christ become one, in their very own words.

Here is one more example of the unification of the Father, Son, & Holy Ghost.

John 14:17 " Even the Spirit of truth; whom the world cannot, receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you".
John 14:18 " I will not leave you comfortless: I will come to you."

Here Jesus tells how the Spirit of truth (also referred to here as "Holy Ghost" & "Comforter") dwells with you and will be in you. Then in the very next verse He says
"I will come to you."

True membership
Jesus died for your sins on the cross and by believing that Jesus died and rose again on the third day, you are His member. He was conceived of the Holy Ghost and you are baptized with it into the membership of Jesus Christ when you accept him into your life. When you accept him into your life He accepts you into life eternal and your name is then written in His membership book: "The Lamb's Book of Life."

About Revelation 17

The angel takes us to a time and place before the deadly wound was healed between the years of 1798 and 1929.
In 1798 Napoleon seized the governmental powers and territories of Papal Rome and imprisoned the Pope where he remained until his death.
This blow to the head of the Roman Catholic Church (beast) was the deadly wound.
The beast (Roman Catholic Church) that was (in power) and is not (in power) yet is (in existence) Rev. 17:8
There are seven kings of the beast (papal names since the wound of 1798)
five are fallen;
one is;
and the other is not yet come and when he cometh he must continue a short space (total years of reign.)
This short space name is: John Paul
Seven papal names have been elected since 1798, when Napoleon seized control of papal Rome (the deadly wound)
and the deadly wound was healed on Feb. 11, 1929 with the Lateran Pact Treaties, when power was returned to the church by Mussolini.
The seven kings (or names) of the beast:
Pius
Leo
Gregory
Benedict- (is of the seven, after the short space)
John
Paul
John Paul = Short space - 27 years total reign.
And the beast that was (in power), and is not (in power during the period of 1798-1929), even he is the eighth, and is of the seven (names) and goeth into perdition.
The 80 year old BENEDICT is the eighth king. Jesus will repay soon.

About 1Tim 4:1

Now the spirit speaketh expressly that in the latter times some shall depart from the faith,
giving heed to seducing spirits, and doctrines of devils (Catholic teachings - water baptism, trinity, changing the Sabbath Day, and so on) speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, (number one in "member" water baptisms in the world - Roman Catholic Church - Greeks and Romans believe in common worship practices) and commanding to abstain from meats, which God hath created to be received with thanksgiving, of those who believe and know the truth. There are some churches acquiring "membership" through water baptisms who believe trinity also -doctrines of devils- persuading their members to practice vegetarianism or at the very least to abstain from unclean meats such as pork, shrimp & catfish as the Jews did under the ordinances of Moses. Colossians 2:20-22 states "Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, touch not; taste not; handle not; which are all to perish with the using: after the commandments of men?" Col 3:2 says, "Set your affection on things above, not on things on the earth." Romans 14:2 states "For one believeth that he may eat all things: another, who is weak, eateth herbs."
Col 3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him:
Col 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

There are good people are without full understanding of scripture
because pastors are taught to preach by other men and women,
not the Holy Ghost, and to preach the same message over and over which contains a lot of good history and good teachings of the Bible, but falls short of the truth and then substitutes the truth with theory and at times taking scripture out of context to support their theories.
1John 2:27 "But the anointing which ye have received of Him abideth in you, and ye need NOT that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him."
Some churches take in part the teachings or doctrines of the Greek Orthodox Roman Catholic, or Jewish ordinances of Moses of Leviticus, which were nailed to the cross. Colossians 2:14 "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;"

MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

The governing structure of most top denominations is fashioned primarily after the Roman Catholic Church from the local level churches (like local dioceses) to the General Conference (like the Vatican.) They also have ongoing ecumenical talks with The Roman Catholic Church whether directly or indirectly, through Roman Catholic sub-groups (world alliance of reformed churches) and other denominations who are in formal direct communion with The Roman Catholic Church. The leaders of these denominations teach pastors to preach against Catholicism and then shake hands in agreement concerning some teachings of the Roman Catholic Church.

"Speaking lies in Hypocrisy"

Most members of most churches do not even know how much interaction is between their church leaders and the Roman Catholic Church. These are the same kind of comparative talks most denominations have with the Roman Catholic Church. It's all a part of a larger deception to unite all denominations under the authority of the Pope as the one true leader of the Christian world. Satan, in his deception, uses the name of Jesus Christ in vain in his quest to overcome the souls of man going throughout the world devouring who he may for he knows he only has a short time. Most wouldn't even think twice that a church would deceive them with their church doctrines. This is why they are taken as a thief. There are some Catholic doctrines in most denominations.
Warning: Come out of the whore completely and totally - don't partake and give heed to her, or her doctrines of devils.

The ordinances of Moses to the Levites were nailed to the cross, but not the Ten Commandments.
Therefore the 7th day Sabbath, which is Saturday, kept by the Seventh Day Adventist Church is truth, but vegetarianism is of weak faith: Romans 14:2 states "For one believeth that he may eat all things: another, who is weak, eateth herbs."
"For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." (Rom 14:17)

There is not a world church or world organization that is of Christ.
Christ is NOT of the world. He overcame the world.
1 John 2:15 "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John 2:16"For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." Satan tempted Christ in the wilderness and offered him the world if He would just bow Himself down and worship Satan. So many churches today offer the wantoness of the world in their lavish establishments trimmed in gold, with promises of better jobs, financial relief, college educations, political favor, health care, etc. These are deceptions of Satan and the full truth is not in them. (2 Peter 1:4) Some Bible truth is in all churches. Jesus is the WHOLE truth, and not of this world. He isn't interested in who you are in the world, but who you are in your heart. Your loyalty should be with Christ only:
Not the Pope, the Dhali Lama, Billy Graham, Ellen G. White, Joseph Smith, the church
you attend, your boss at work,

your pastor or anyone...with Jesus Christ only. John 3:33 "He that hath received his testimony hath set to his seal that God is true."
These are the remnant of the world - the ones who follow whithersoever He goeth, not defiled with the Roman Catholic Church whether it be ecumenical talks or in agreement in any way (trinity, water baptism, rebellious Sunday Sabbath, or any teaching.)

(Revelation 18:4) "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" of this murdering Roman Catholic Church, and all whom are associated with her, and keep her company. People even today take the membership (mark of the beast) just as they have for centuries. Following the traditions of men and not following Christ.
Col 2:8 "Beware least any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments (laws) of the world, and not after Christ." It's Jesus who died for you, who has power over heaven and earth. No one else can save you and give you eternal life. Your love and loyalty should be with Him only. Don't be looking way out into the future for things that have already come and gone. But rather look to the past to understand the present, and the short time before Christ returns.
Understand where you are with Jesus. Understand what is truth (Jesus.) Seek and ye shall find. The Holy Ghost will guide you, not a man.

1 John 2:20 "But ye have an unction (discerning) from the Holy One, and ye know all things."
1 John 2:27 "But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him."

Don't be taken as a thief in the night.

1Th 5:4 "But ye, brethren, are not in darkness, that that day should overtake you as a thief."
The Coming of Christ is soon
Rev 16:12 And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east, might be prepared.
Rev 16:13 And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.
Rev 16:14 For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.
Rev 16:15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
Rev 16:16 And he gathered them together, into a place called in the Hebrew tongue Armageddon.
Rev 16:17 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.
Rev 16:18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since, men were upon the earth, so mighty an earthquake, and so great.
Rev 16:19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.
Rev 16:20 And every island fled away, and the mountains were not found.
Rev 16:21 And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

Water = People

Rev 17:15 And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.
Rev 16:12 And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

The sixth vile is now poured out on the river Euphrates and is at present drying up (Rev. 16:12.) People in Iraq are slowly dying like a river slowly evaporating, preparing a way for the kings of the east. With unclean spirits like frogs (with long tongues as in speeches & peace talks.) The pope will go to the kings of the earth with a peace plan to help draw the world unto him for saving the world from the great troubles of war and terrorism. This will be his final attempt to unite the Christian denominations under his umbrella, but the pope can't save you and he won't even get the chance. The great day (year) of God Almighty is when Jesus returns during this time and foils the plan of the Satan. The location of the talks - Rome (location: Sant'Egidio Community, Trastevere, Italy) in the Hebrew tongue Har= Mountain or Hill and, Ar = City and, the Letter M in hebrew = of or from - and, the name is Egidio "City = Community of Egidio or "Community of Sant'Egidio".
The Catholic St. Egidio was considered by the Roman Catholic church to be A miracle
worker and the Community of Sant'Egidio is considered the same.

(1 Thess 5:4)" But Ye, Brethren, are not in darkness, that that day should overtake you as a thief."

Definition

AR = city or Community of :

the " M" = Hebrew word "OF"

Ageddion = hebrew - Agidion
= Italian - Egidio
=English - Giles
= Greek - Aigidion

"The Community Of Agidion" or

"The Community of Saint Giles" or

in Italian - "Sito della Comunità di Sant'Egidio"

World peace talks hosted by the Sant’Egidio Community

GILES

Gender: Masculine

Usage: English

Pronounced: JIE-ulz [key]

From the Late Latin name Aegidius, which meant "young goat" from Greek αιγιδιον (aigidion). Saint Giles was an 8th-century miracle worker from

Greece

who regarded as the patron saint of cripples.

Learn more about
"THE Word Armageddion"
(Click here)

Erected in 1924 after the plan of the architect Gino Coppedè, the "Fountain of the frogs" is one of the most recent in the city of Trastevere near the Community of Sant'Egidio just outside of Rome. Each of the four couples of figures that rise over a low circular basin, supports a shell where a frog sprouts water into the shell self.
At the center of the basin, among the eight shells, there is another circular basin decorated with eight frogs, tidily placed along its side, ready to jump towards toward the central jet of water.

Luke 21:32 "Verily I say unto you, This generation shall not pass away, till, all be fulfilled."

Luke 21:28 " And when these things begin to come to pass, then look up,
and lift up your heads; for your redemption draweth nigh"
Matthew 22
Mat 22:1 And Jesus answered and spake unto them again by parables, and said,
Mat 22:2 The kingdom of heaven is like unto a certain king, which made a marriage for his son.
Mat 22:3 And sent forth his servants to call them that were bidden to the wedding: and they would not come.
Mat 22:4 Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage.
Mat 22:5 But they made light of it, and went their ways, one, to his farm, another, to his merchandise:
Mat 22:6 And the remnant took his servants, and entreated them spitefully, and slew them.
Mat 22:7 But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
Mat 22:8 Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
Mat 22:9 Go ye therefore into the highways, and as many as, ye shall find, bid to the marriage.
Mat 22:10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.
Mat 22:11 and when the king came in to see the guests, he saw there a man which had not on, a wedding garment:
Mat 22:12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.
Mat 22:13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.
Mat 22:14 For many are called, but few are chosen.

Ephesians 1:6-14

6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
8. Wherein he hath abounded toward us in all wisdom and prudence;
9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
10. That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
12. That we should be to the praise of his glory, who first trusted in Christ.
13. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Ephesians 3:2-19

2. If ye have heard of the dispensation of the grace of God which is given me to you-ward:
3. How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4. Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6. That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
7. Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
9. And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
10. To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
11. According to the eternal purpose which he purposed in Christ Jesus our Lord:
12. In whom we have boldness and access with confidence by the faith of him.
13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.
14. For this cause I bow my knees unto the Father of our Lord Jesus Christ,
15. Of whom the whole family in heaven and earth is named,
16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;
17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,
18. May be able to comprehend with all saints what is the breadth, and length, and depth, and height;
19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

I hope these words help you in your pursuit
for the knowledge of our Lord and Savior Christ Jesus.
I praise the Name of Jesus Christ forever. Amen
Written by Rick

News Headlines

2008-02-17T13:43:00.001-08:00

Uniting The World Under The Beast

2008-02-03T22:32:00.000-08:00

Italy
POPE: GOAL OF CHRISTIAN UNITY CLOSER

(AGI) - Vatican City, 25th January - When "Christians pray together", it is then that "the goal of unity seems closer" said Pope Benedict 16th, commenting on the contribution to ecumenism brought about by the Week of Prayer for Unity among Christians, which the Pope himself is to round off this afternoon when he presides at the solemn Vespers in the Basilica of St Paul outside the Walls. Speaking to the Mixed Working Group formed by members of the Pontifical Council for Christian Unity and the Church Ecumenical Council, he said that from common prayer is born "a deep harmony between hearts and minds making us able to see events in a new way and to strengthen our determination and to overcome that which keeps us apart". In his address, the Pope expressed his gratitude for the 100 years of spiritual ecumenism which had radically changed the countenance - improving it - of dialogue between the different Christian creeds. "Gratitude towards those many persons - he continued - who over these 100 years have sought to spread the practice of spiritual ecumenism through common prayer, the conversion of hearts, and growth in communion".
Thanks for the "ecumenical movement", fed also by the Week of Prayer for Christian Unity, but also open appreciation for a collaboration which has linked the Catholic Church and the World Council of Churches for over 40 years, and which "has offered - the Pope recognised - a stark expression of the communion which already exists between Christians". The Mixed Group, said Benedict 16th, "has been working assiduously to strengthen the "dialogue of life" which my predecessor, Pope John Paul II, used to call the dialogue of charity"

The Beast, The Image, And The English Reformation -Time LIne 1517 - 1564

2008-01-27T19:55:00.000-08:00

1517-1564: The Reformation.

The Reformation. The church is in terrible shape, and everyone agrees change is necessary. Lutherans rediscover justification by faith and personal relationship with Christ. They popularize the Bible, and retain most of the traditions of the church (though not scholasticism, allegory, or the historic episcopate). Calvinists (Presbyterians, Puritans, Reformed, Congregationalists, etc., also Zwinglians) reject everything not expressly commanded in the Bible. Anabaptists (Baptists, charismatics, etc.) deny there has been any continuity in the historic Church. Humanists (liberals, Unitarians) introduce scientific study of old documents and traditions and emphasize the ethical teachings of Jesus. Roman Catholics rediscover scripture, tradition, reason, and mystical experience in their own counter-reformation. Ultimately, we Anglicans are influenced about equally by all five movements. The history of the English reformation, however, is not very edifying.... 1521Lutheran books appear in England. Cambridge students form a study-group at the White Horse Tavern; Thomas Cranmer is perhaps among them. Henry VIII writes a book on the sacraments against Luther. The bishop of Rome gives him a golden rose and names him "defender of the faith". 1525Henry VIII, who long ago got special permission from the bishop of Rome to marry his brother's virgin widow Catherine, has been upset because she cannot bear him a son. This is the year Henry meets pretty Anne Boleyn. This begins the "King's affair." The bishop of Rome will not annul Henry's marriage to Catherine, because Catherine's nephew is holding him prisoner.... 1526Cardinal Wolsey presides at a massive burning of Lutheran books. 1527Thomas Bilney, respected Cambridge preacher and Lutheran sympathizer, is dragged from his pulpit. (He is burned in 1531.) 1528Simon Fish, a London attorney and amateur actor who has fled to Antwerp after spoofing the clergy, writes "A Supplication for Beggars", which urges an end to taxes for Rome. (Henry VIII really likes this book.) 1529Henry VIII decides he does not need to get permission from the bishop of Rome to have his marriage annulled. (The idea is probably Thomas Cromwell's.) He declares himself head of the English church (whatever that means), forcibly cuts the Anglican bishops off from communion with Rome, calls the Reformation Parliament, and marries Anne Boleyn. Services at the churches, however, remain essentially the same. (The mass is in Latin, there is no sermon or systematic Bible reading, and the people are passive and receive communion only at Easter, getting only the consecrated bread.) 1532Cranmer made archbishop of Canterbury. (This effectly ends clerical celibacy among Anglicans, as Cranmer is twice-married). The "Act in Restraint of Appeals" prohibits appeals to the bishop of Rome. 1534"Act of Succession." Everyone must swear allegiance to Henry VIII as head of the English church. Thomas More, his Prime Minister and author of "Utopia", and John Fisher, saintly bishop of Rochester, refuse to swear. 1535Henry VIII beheads Fisher and More after the bishop of Rome makes Fisher a cardinal. Henry is sorry to have to do this, and his court wears mourning for two weeks. Henry had intended to execute Mary, his daughter by Catherine, who also refused to swear. He was dissuaded from doing this by Cranmer. 1536Henry VIII executes Anne Boleyn and marries Jane Seymour. He continues to oppose the introduction of an English-language Bible for his people. 1536(Brussels) William Tyndale, a priest and Lutheran sympathizer who is responsible for an illegal English translation of the Bible, is strangled at the stake. Tyndale's last words are "Lord, open the King of England's eyes." 1536Henry VIII ensures the permanent popularity of the English reformation by abolishing the monasteries and sharing the loot with almost everyone. 1538John Rogers (alias Thomas Matthew) prints the Tyndale Bible translation (finished by Miles Coverdale) in Paris. It is approved by the Henry VIII as the "Great Bible" to be read by all his people. 1538Jane Seymour dies following the birth of Henry VIII's only legitimate son, Edward. 1539The Six Articles, against Lutheranism. Hugh Latimer, bishop of Winchester, resigns in protest. Henry VIII is still occasionally burning Lutherans and hanging Roman Catholics. 1540Henry VIII marries and divorces Anne of Cleves, executes the now-unpopular Thomas Cromwell, and marries Katherine Howard. 1543Katherine Howard beheaded. Henry VIII marries Katherine Parr. 1544Cranmer instructed to write prayers and a litany (for the army) in English. He does this so well that he is asked to make a prayer book in English, based on the service at Salisbury Cathedral. 1545Henry VIII's last speech to Parliament. He says Papist, Lutheran, Anabaptist are names devised by the devil to sunder one man's heart from another. 1546(Germany) Council of Trent. Bishops in communion with the bishop of Rome decide that the church "venerates equally" the Bible and the written and unwritten traditions (whatever that means). This is the beginning of the Tridentine Church (today's Roman Catholic church). England is becoming a haven for Protestants from the continent. 1547Henry VIII dies. He has executed around 60 people for "religious" reasons, among a total of about 130 political executions. He is succeeded by his sickly teenaged son, Edward VI. Chantries suppressed. 1548Prayer of Humble Access, for the people to say in English, introduced into Latin mass. 1548"Images" ordered removed from all churches by the council of regents. This also means no vestments, ashes, palms, holy water, or crucifixes. This causes so much resentment that an order suppressing all preaching follows. 1549First Book of Common Prayer (Cranmer's work), introduced on Day of Pentecost. It is written in English, emphasizes the people's participation in the eucharist, and requires the Bible to be read from cover to cover. Fast days are retained (supposedly to help fishermen), but saints' days are not. Roman Catholic rebels in Cornwall claim they cannot understand English. 1550New ordinal requires that a Bible be given to newly-ordained bishops (not a staff) and priests (not eucharistic vessels). 1550"Hooper's visitation". A bishop surveys the parish priests and finds them concerned about their work but poorly educated. 1552Book of Common Prayer revised to suit Protestants. No more "real presence" at the eucharist (the "black rubric" permits kneeling, however). No vestments, no signing of the cross at confirmation, no holy oil, no reserved sacrament, no prayers for the departed. 1553Forty-two articles drafted. The Calvinist influence is obvious. 1553(Geneva) Calvin burns Michael Servetus, a Unitarian who has fled to escape the Spanish Inquisition. Liberals lose their illusions about Calvinism. 1553Edward VI dies. People are tired of Protestant looting of churches. Mary Tudor ("Bloody Mary"), a militant Roman Catholic, becomes queen. Popular at first, she soon marries the hated Philip II of Spain. Persecution of Protestants begins; Mary appoints new bishops and fires all married priests. During her reign, about 300 Protestans are burned, including 5 bishops, 100 priests, 60 women. An attempt by Cardinal Pole (Mary's archbishop of Canterbury) to restore monasticism fizzles when, among 1500 surviving monks, nuns, and friars, fewer than 100 are willing to return to celibacy. All this ensures Roman Catholics will remain unpopular in England. 1555Mary burns bishops Hugh Latimer and Nicholas Ridley at the stake (Oct. 16). 1556Mary succeeds in brainwashing Thomas Cranmer, who signs a retraction which he later repudiates. Mary burns him at the stake (March 21). 1558Mary dies. (Cardinal Pole dies minutes later.) Elizabeth I, a Protestant, becomes queen. Despite many problems (including frequent assassination plots from Roman Catholics), she supports the enterprising middle class and England prospers. 1559Ordination of the moderate Matthew Parker as archbishop of Canterbury. 1559Book of Common Prayer revised. Elizabeth I reintroduces the surplice, explaining that it is a clergyman's uniform. The Black Rubric is gone. A special license is required to preach. There is no church music except metrical psalms sung to ballad tunes. 1560Saints' days are reintroduced. 1560John Jewel writes "An Apology for the Church of England". Rome, not England, is schismatic. 1563Thirty-Nine Articles drafted as a doctrinal statement by a convocation of the Church of England. 1563"Foxe's Book of Martyrs." The bishop of Rome is portrayed as the Antichrist; Foxe writes speeches as needed for such "Protestant martyrs" as Thomas Cromwell. 1568Archbishop Parker produces the "Bishop's Bible".

Revelation 13
1.And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 3. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 5. And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. 6. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 9. If any man have an ear, let him hear. 10. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints. 11. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell
on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:

17. And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

Exodus 20:8 Remember the sabbath day, to keep it holy.
Exodus 20:9 Six days shalt thou labor, and do all thy work:
Exodus 20:10 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:
Exodus 20:11 For in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it.

Revelation 12:17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

Revelation 14:12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

Revelation 22:14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

18. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

House of Commons Members = 649
King + 1
Wives + 6
Total = 666

"Thou shalt not Kill"

2008-01-18T21:50:00.000-08:00

Saint Bartholomew's Day Massacre by François Dubois

From the Musée Cantonal Des Beaux-Arts, Lausanne Switzerland

August 24, 1572, was the date of the infamous
St. Bartholomew's Day Massacre in France.

On that day, over 400 years ago, began one of the most horrifying holocausts in history. The glorious Reformation, begun in Germany on October 31, 1517, had spread to France—and was joyfully received. A great change had come over the people as industry and learning began to flourish, and so rapidly did the Truth spread that over a thirdof the population embraced the Reformed Christian Faith.
However, alarm bells began to ring at the Vatican! France was her eldest daughter and main pillar— the chief source of money and power. . . .
King Pepin of the Franks (the father of Charlemagne) had given the Papal States to the Pope almost 1000 years earlier.
Almost half the real estate in the country was owned by the clergy.
Meanwhile, back in Paris, the King of France and his Court spent their time drinking, reveling and carousing.
The Court spiritual adviser—a Jesuit priest— urged them to massacre the Protestants—as penance for their many sins! To catch the Christians off-guard every token of peace,
friendship, and ecumenical good will was offered.
Suddenly—and without warning—the devilish work commenced.
Beginning at Paris, the French soldiers and the Roman Catholic clergy fell upon the
unarmed people, and blood flowed like a river throughout the entire country.
Men, women, and children fell in heaps before the mobs and the bloodthirsty troops.
In one week, almost 100,100 Protestants perished.
The rivers of France were so filled with corpses that for many months no fish were eaten.
In the valley of the Loire, wolves came down from the hills to feel upon the decaying bodies of Frenchmen.
The list of massacres was as endless as the list of the dead!
Many were imprisoned—many sent as slaves to row the King's ships—and some
were able to escape to other countries. . . .
The massacres continued for centuries.
The best and brightest people fled to Germany, Switzerland, England, Ireland and eventually America and brought their incomparable manufacturing skills with them. . . .
France was ruined. . . . Wars, famine, disease and poverty finally led to the French Revolution—the Guillotine—the Reign of Terror—the fall of the Roman Catholic Monarchy—atheism—communism etc., etc.
When news of the Massacre reached the Vatican there was jubilation!
Cannons roared—bells rung—and a special commemorative medal was struck—to honor the occasion!
The Pope commissioned Italian artist Vasari to paint a mural of the Massacre—which still hangs in the Vatican!
Medal struck by Emperor Gregory XIII (1572-85) to commemorate the slaughter of over 100,000 French Christians!!

Emperor Gregory had the great red dragon of Satan as his heraldic symbol!
The Gregorian Calendar is named after him.

The Huguenots won a short period of relief from persecution with the ascension of Henry IV to the throne.
The Edict of Nantes gave full freedom to his Protestants subjects.
The signing of this Edict inaugurated an eraof peace and great prosperity for France.
However, for granting his subjects liberty of conscience, the king was stabbed to death by a Jesuit named Ravaillac. This Edict of Toleration was revoked in 1685, and a new storm of persecution ensued.
The exodus began again with over a million Huguenots fleeing France to avoid certain torture and death.

The descendants of the survivors that reached America were determined that
this tragedy should not occur there.

Many of them were prominent in the founding of the country.
They knew that an armed citizenry in France wouldhave prevented this tragedy from ever happening—and as a result—they gave us the First and Second Amendments to the Constitution. They knew that freedom of religion and an armed citizenry go hand in hand:

Amendment 1
Congress shall make no law respecting the establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press, or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

Amendment 2
A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear arms, shall not be infringed.

Declaration of Independence, July 4, 1776.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are, Life, Liberty, and the pursuit of Happiness.
Thatto secure these Rights, Governments are instituted among Men, deriving their just powers from the consent of the governed. . . .

The French Protestants were called Huguenots:

President George Washington had a Huguenot ancestor, as did at least 5 other Presidents: John Adams, John Quincy Adams, John Tyler, James Garfield, and Theodore Roosevelt.
A Huguenot refugee named Apollos de Revoire settled in Boston, and had a son
who signed his name Paul Revere! Remember his famous midnight ride?
Three members of the Continental Congress - Alexander Hamilton, John Jay, and Elias Boudinot were Huguenots.
Other great names include Francis Marrion, General George Patton, Clair Chennault, Admiral Dewey, Du Ponts, Henry Thoreau, Longfellow etc., etc. A Huguenot colony was founded in Florida in 1562 (years before the English landed), but was later destroyed by Spanish
raiders.

According to the Syllabus of Errors of Pope Pius IX, it is an ERROR to say that the "church" has not the right to use force.

"24. The Church has not the power of using force, nor has she any temporal power, direct or indirect.
-- Apostolic Letter "Ad Apostolicae," Aug. 22, 1851."

Below you will read about more Catholic Love, World Peace, and Safety

The Oath of a Knight of Columbus

"I, ___ ___, now in the presence of Almighty God, the Blessed Virgin
Mary, the Blessed St. John the Baptist, the Holy Apostles, St. Peter and
St. Paul, and all the Saints, Sacred Hosts of Heaven and to you, my
Ghostly Father, the Superior General of the Society of Jesus founded by
St. Ignatius Loyola, in the Pontification of Paul III, and continued to
the present, do by the Womb of the Virgin, the Matrix of God, and the Rod
of Jesus Christ, declare and swear that his Holiness, the Pope, is
Christ’s Viceregent and is the true and only Head of the Catholic of
Universal Church throughout the earth; and that by virtue of the keys of
binding and loosing given his Holiness by my Savior, Jesus Christ, he hath
power to depose heretical kings, princes, states, commonwealths and
governments and they may be safely destroyed. Therefore to the utmost of
my power I will defend this doctrine and his Holiness’ right and custom
against all usurpers of the heretical or Protestant authority whatever,
especially the Lutheran Church of Germany, Holland, Denmark, Sweden, and
Norway and the now pretended authority of the Churches of England and
Scotland, of the Calvinists, of same now established in Ireland and on the
continent of America and elsewhere, and all adherents in regard that they
may be usurped and heretical, opposing the sacred Mother Church of Rome.
"I do now denounce and disown any allegiance as due to any heretical
king, prince, or state, named Protestant, or Liberals, or obedient to any
of their laws, magistrates or officers.
"I do further declare that the doctrines of the Churches of England
and Scotland, of the Calvinists, Huegenots, and others of the name of
Protestants or Masons to be damnable, and they themselves to be damned who
will not forsake the same.
"I do further declare that I will help, assist and advise all or any
of his Holiness’ agents, in any place where I should be, in Switzerland,
Germany, Holland, Ireland, or America or in any other kingdom or territory
I shall come to and do my utmost to extirpate the heretical Protestant or
Masonic doctrines and to destroy all their pretended powers, legal or
otherwise.
"I do further promise and declare that, notwithstanding I am
dispensed with to assume any religion heretical for the propagation of the
Mother Church’s interests, to keep secret and private all her agent’s
counsels from time to time, as they entrust me, and not divulge, directly
or indirectly, by word, writing, or circumstances whatever, but to execute
all that should be proposed, given in charge, or discovered unto me by
you, my Ghostly Father, or any of the Sacred Order.
"I do further promise and declare that I will have no opinion or will
of my own or any mental reservation whatsoever, even as a corpse or
cadaver (Perinde ac Cadaver), but will unhesitatingly obey each and every
command that I may receive from my Superiors in the Militia of the Pope
and of Jesus Christ.
"That I will go to any part of the world withersoever I may be sent,
to the frozen regions North, jungles of India, to the centers of
civilization of Europe, or to the wild haunts of the barbarous savages of
America without murmuring or repining, and will be submissive in all
things whatsoever communicated to me.
"I do further promise and declare that I will, when opportunity
presents, make and wage relentless war, secretly and openly, against all
heretics, Protestants and Masons, as I am directed to do to extirpate them
from the face of the whole earth; and that I will spare neither age, sex,
or condition, and that I will hang, burn, waste, boil, flay, strangle and
bury alive these infamous heretics; rip up the stomachs and wombs of their
women and crush their infant’s heads against the walls in order to
annihilate their execrably race. That when the same cannot be done
openly, I will secretly use the poisonous cup, the strangulation cord, the
steel poniard, or the leaden bullet, regardless of the honor, rank,
dignity, or authority of the persons whatever may be their condition in
life, either public or private, as I at any time may be directed so to do
by any agent of the Pope or Superior of the Brotherhood of the Holy Father
of the Society of Jesus.
"In confirmation of which I hereby dedicate my life, soul, and all
corporal powers, and with the dagger which I now receive I will subscribe
my name written in my blood in testimony thereof; and should I prove false
or weaken in my determination, may my brethren and fellow soldiers of the
Militia of the Pope cut off my hands and feet and my throat from ear to
ear, by belly opened and sulfur burned therein with all the punishment
that can be inflicted upon me on earth and my soul shall be tortured by
demons in eternal hell forever.
"That I will in voting always vote for a K. of C. in preference to a
Protestant, especially a Mason, and that I will leave my party to do so;
that if two Catholics are on the ticket I will satisfy myself which is the
better supporter of the Mother Church and vote accordingly.
"That I will not deal with or employ a Protestant if in my power to
deal with and employ a Catholic. That I will place Catholic girls in
Protestant families that a weekly report may be made of the heretics.
"That I will provide myself with arms and ammunition that I may be in
readiness when the word is passed, or I am commanded to defend the Church
either as an individual or with the Militia of the Pope.
"All of which I, ____ ____, do swear by the Blessed Trinity and
Blessed Sacrament which I am now to receive to perform and on my part to
keep my oath.
"In testimony hereof, I take this Most Holy and Blessed Sacrament of
the Eucharist and witness the same further with my name written with the
point of this dagger dipped in my own blood and seal in the face of this
Holy Sacrament."
Oath Taken by a Perspective Member of the Knights of
Columbus, as recorded in Congressional Record of the U.S.A., House Bill
1523, Contested election case of Eugene C. Bonniwell, against Thos. S.
Butler, Feb. 15, 1913.

1 Thessalonians 5

1. But of the times and the seasons, brethren, ye have no need that I write unto you.
2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
3. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.
4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

Major international conference on Catholic peacemaking announced

2008-01-13T02:22:00.000-08:00

11 Jan 2008

A major international conference on Catholic peacemaking is to take place later this year, bring together an interdisciplinary group of scholars and peacebuilding practitioners from countries around the world that have been torn by conflict, it was announced yesterday.

The Catholic Peacebuilding Network (CPN), along with 17 co-sponsors, will convene the conference on the future of Catholic peacebuilding in April, at the University of Notre Dame.

This event will bring together an interdisciplinary group of scholars and peacebuilding practitioners from countries torn by conflict to reflect on the theological, ethical and practical dimensions of the Church's work on conflict prevention, conflict mediation, and post-conflict reconciliation.

Topics will include: peacebuilding as vocation; peacebuilding in official Catholic social teaching; development, human rights, and peace; the Church and peace processes; ethics of political reconciliation; and inter-religious peacebuilding.

The conference is a capstone to CPN conferences in the Philippines, Burundi and Colombia over the past three years. It is the final part of a multi-year research project on the theology, ethics and praxis of Catholic peacebuilding, said Gerard F. Powers, CPN coordinator and director of policy studies at the Kroc Institute for International Peace Studies at the University of Notre Dame.

"Twenty-five years after the US Catholic bishops issued their seminal pastoral letter on war and peace seems a fitting time to reflect on the future of Catholic peacebuilding," Powers said. "This conference will deepen our understanding of the theoretical and practical dimensions of this mostly unheralded work of the Church around the world."

The CPN is a coalition of peacebuilding academics and practitioners, clergy and laity, which seeks to enhance the study and practice of Catholic peacebuilding.

In addition to the CPN, conference co-sponsors include the University of Notre Dame's Kroc Institute for International Peace Studies, Graduate School, and Program on Catholic Social Traditions; Boston College's Department of Theology and Center for Human Rights and International Justice; Catholic Relief Services; Catholic Theological Union's Bernardin Center for Theology and Ministry; The Catholic University of America's Office of the President and Life Cycle Institute; Georgetown University's Berkley Center for Religion, Peace, and World Affairs; the Sargent Shriver Peace Institute; the University of San Diego's School of Peace Studies; Washington Theological Union; the Maryknoll Office for Global Concerns; Pax Christi International; the Sant' Egidio Community in the United States, and Woodstock Theological Center.

1 Thessalonians 5

1. But of the times and the seasons, brethren, ye have no need that I write unto you.

2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

3. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

The Latest Peace and Safety News (Click Here)

The Return of Jesus is Nigh

2008-01-11T08:43:00.001-08:00

The Last Days

1 Thessalonians 5

1. But of the times and the seasons, brethren, ye have no need that I write unto you.

2. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

3. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

4. But ye, brethren, are not in darkness, that that day should overtake you as a thief.

Revelation 16

12. And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

13. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

14. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

15. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

16. And he gathered them together into a place called in the Hebrew tongue Armageddon.

17. And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

18. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.

19. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

20. And every island fled away, and the mountains were not found.

21. And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

2 Timothy 3

1. This know also, that in the last days perilous times shall come.

2. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

3. Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

4. Traitors, heady, highminded, lovers of pleasures more than lovers of God;

5. Having a form of godliness, but denying the power thereof: from such turn away.

6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

7. Ever learning, and never able to come to the knowledge of the truth.

8. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

9. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

10. But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,

11. Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.

12. Yea, and all that will live godly in Christ Jesus shall suffer persecution.

13. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

14. But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;

15. And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

1 Timothy 4

1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

2. Speaking lies in hypocrisy; having their conscience seared with a hot iron;

3. Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

4. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:

5. For it is sanctified by the word of God and prayer.

6. If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.

7. But refuse profane and old wives' fables, and exercise thyself rather unto godliness.

8. For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

9. This is a faithful saying and worthy of all acceptation.

1 John 2

3. And hereby we do know that we know him, if we keep his commandments.

4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

5. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.

6. He that saith he abideth in him ought himself also so to walk, even as he walked.

7. Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.

2 Peter 3

3. Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,

4. And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

5. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:

6. Whereby the world that then was, being overflowed with water, perished:

7. But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

8. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

9. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish but that all should come to repentance.

10. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

Daniel 12

1. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.

2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

3. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

4. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

5. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.

6. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

7. And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

8. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

9. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.

10. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

11. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

12. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

13. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

1 Thessalonians 4

13. But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

14. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.

15. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

16. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

17. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

18. Wherefore comfort one another with these words.

Luke 21

8. And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them.

9. But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by.

10. Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:

11. And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven.

12. But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake.

13. And it shall turn to you for a testimony.

14. Settle it therefore in your hearts, not to meditate before what ye shall answer:

15. For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.

16. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.

17. And ye shall be hated of all men for my name's sake.

18. But there shall not an hair of your head perish.

19. In your patience possess ye your souls.

20. And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

21. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.

22. For these be the days of vengeance, that all things which are written may be fulfilled.

23. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.

24. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

25. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;

26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.

27. And then shall they see the Son of man coming in a cloud with power and great glory.

28. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.

29. And he spake to them a parable; Behold the fig tree, and all the trees;

30. When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand.

31. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.

32. Verily I say unto you, This generation shall not pass away, till all be fulfilled.

33. Heaven and earth shall pass away: but my words shall not pass away.

34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.

35. For as a snare shall it come on all them that dwell on the face of the whole earth.

36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

What day was it when Jesus was crucified?

2007-12-29T00:41:00.000-08:00

The Bible does not specifically state which day of the week Jesus was crucified. The two most widely held views are Friday and Wednesday. Some, however, using a synthesis of both the Friday and Wednesday arguments, accept Thursday as the day.

Jesus said in Matthew 12:40, "For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth." Those who argue for a Friday crucifixion say that there is still a valid way in which He could have been considered in the grave for three days. In the Jewish mind of the First Century, a part of day was considered as a full day. Since Jesus was in the grave for part of Friday, all of Saturday, and part of Sunday—He could be considered to have been in the grave for three days. One of the principal arguments for Friday is found in Mark 15:42 that notes that Jesus was crucified "the day before the Sabbath." If that was the weekly Sabbath, i.e. Saturday, then that fact leads to a Friday crucifixion. Another argument for Friday says that verses such as Matthew 16:21 and Luke 9:22 teach that Jesus would rise on the third day; therefore, He wouldn't need to be in the grave a full three days and nights. But while some translations use "on the third day" for these verses, not all do and not everyone agrees that that is the best way to translate these verses. Furthermore, Mark 8:31 says that Jesus will be raised "after" three days.

The Thursday argument expands on the Friday view and argues mainly that there are too many events (some count as many as twenty) happening between Christ's burial and Sunday morning to occur from Friday evening to Sunday morning. They point out that this is especially a problem when the only full day between Friday and Sunday was Saturday, the Jewish Sabbath. An extra day or two eliminates that problem. The Thursday advocates could reason: Suppose you haven't seen a friend since Monday evening. The next time you see him it is Thursday morning and you say, “I haven’t seen you in three days” even though it had technically only been 60 hours (2.5 days). If Jesus was crucified on Thursday, this example shows how it could be considered three days.

The Wednesday opinion states that there were two Sabbaths that week. After the first one (the one that occurred on the evening of the crucifixion, Mark 15:42; Luke 23:52-54), the women purchased spices--note that they made their purchase after the Sabbath (Mark 16:1). The Wednesday view holds that this "Sabbath" was the Passover (see Lev 16:29-31; 23:24-32, 39 where high holy days that are not necessarily the seventh day of the week are referred to as the Sabbath). The second Sabbath that week was the normal weekly Saturday. Note that in Luke 23:56, the women who had purchased spices after the first Sabbath, returned and prepared the spices then "rested on the Sabbath" (Luke 23:56). The argument states that they could not purchase the spices after the Sabbath, yet prepare those spices before the Sabbath—unless there were two Sabbaths. With the two-Sabbath view, if Christ was crucified on Thursday, then the high holy Sabbath (the Passover) would have begun Thursday at sundown and ended at Friday sundown—at the beginning of the weekly Sabbath or Saturday. Purchasing the spices after the first Sabbath (Passover) would have meant they purchased them on Saturday and were breaking the Sabbath.

Therefore, this view states, the only explanation that does not violate the biblical account of the women and the spices and holds to a literal understanding of Matthew 12:40, is that Christ was crucified on Wednesday. The Sabbath that was a high holy day (Passover) occurred on Thursday, the women purchased spices (after that) on Friday and returned and prepared the spices on the same day, they rested on Saturday which was the weekly Sabbath, then brought the spices to the tomb early Sunday. He was buried near sundown on Wednesday, which began Thursday in the Jewish calendar. Using a Jewish calendar, you have Thursday night (night one), Thursday day (day one), Friday night (night two), Friday day (day two), Saturday night (night three), Saturday day (day three). We don't know exactly when He rose, but we do know that it was before sunrise on Sunday (John 20:1, Mary Magdalene came "while it was still dark" and the stone was rolled away and she found Peter and told him that "they have taken away the Lord out of the tomb"), so He could have risen as early as just after sunset Saturday evening, which began the first day of the week to the Jews.

A possible problem with the Wednesday view is that the disciples who walked with Jesus on the road to Emmaus did so on "the same day" of His resurrection (Luke 24:13). The disciples, who do not recognize Jesus, tell Him of Jesus' crucifixion (24:21) and say that "today is the third day since these things happened" (24:22). Wednesday to Sunday is four days. A possible explanation is that they may have been counting since Wednesday evening at Christ's burial, which begins the Jewish Thursday, and Thursday to Sunday could be counted as three days.

In the grand scheme of things, it is not all that important to know what day of the week Christ was crucified. If it were very important, then God's Word would have clearly communicated the day. What is important is that He did die, and that He physically, bodily rose from the dead. What is equally important is the reason He died—to take the punishment that all sinners deserve. John 3:16 and 3:36 both proclaim that believing, or putting your trust, in Him results in eternal life!

Recommended Resource: The Case for the Resurrection of Jesus by Gary Habermas.

Birds of a Feather Flock Togather

2007-12-22T04:41:00.001-08:00

That Great City

2007-12-19T23:14:00.000-08:00

And the great city was divided into three parts...

Revelation 16:18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake and so great.
Revelation 16:19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

Revelation 17:18 And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

Revelation 18:1 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

Revelation 18:2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

Revelation 18:3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earthare waxed rich through the abundance of her delicacies.

Revelation 18:4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

Revelation 18:18 And cried when they saw the smoke of her burning, saying, Whatcity is like unto this great city!

Vatican City
outside Rome, Italy

Fault lines - Italy

Recent Earthquake Predictions

Southern Europe –

The most frequent and dangerous

seismic activity in the world

European Volcanoes

MT. Etna

The Un-Holi-Day Season

2007-12-11T02:52:00.000-08:00

1John 2:15 - Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

James 2:5 - Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

1John 3:1 - Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

John 15:19 - If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
John 15:20 Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.

“Santa” and “The Tammuz Tree”

Every year as the world honors the holidays (holy days), Christians continue to follow the ancient Babylonian ritual of placing an evergreen tree in their home and decorating it. Clearly, many believers are aware the Christmas tree is associated with Pagan religious idolatry, but they continue to rationalize their involvement because they claim that God has now "sanctified" the holiday and somehow redeemed it. This is, of course, apostasy of the worst kind for the practice of convincing oneself of the acceptability of anything they desire to do when the Bible clearly instructs them not to, places them in deadly spiritual peril.

The Lord says "my spirit will not always strive with a man," so we should be earnest in our efforts to submit everything to God lest we eventually cross some undesirable spiritual threshold. The Old Testament book of Jeremiah explicitly tells us "Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain; for one cutteth a tree out of the forest, the work of the hands of the workman, with the ax; They deck it with silver and with gold; they fasten it with nails and with hammers, that it move not." (Jeremiah 10:2-4)

In ancient Babylon, the goddess figure Semiramus was the mother of the Sumerian deity Tammuz. Other surrounding cultures have differing names for Tammuz. He is Attis to the Phoenicians, and Adonis to the Greeks, etc. In each legend, he dies young and his birth and death are honored on his birthday which coincided with the Winter Solstice. This was celebrated on December 25th. Part of the religious ritual involved cutting down a young green evergreen tree, which kills the tree, as a way of commemorating the premature death of Tammuz.

This tree is then decorated in the fashion Jeremiah described. A corollary to the "Tammuz tree," was the rite in which the women cried for the dead god. Shortly after Jeremiah's time, we find the idolatry has penetrated the Jewish temple where we see sun worship and "women weeping for Tammuz." (Ezekiel 16:14) The sun worship is closely related to the end of the Winter Solstice when the sun begins to stay in the sky longer.

The boughs of holly and related accouterments are descended from Celtic and Druidic rituals associated with the Wiccans or witchcraft.

Even the "yule" log that's placed on the fire is a Babylonian word. Obviously, the concept of a jolly immortal fellow dressed in red leaving gifts under the tree has a serious occultist flavor, but naming him a saint seems to make him acceptable with worldly Christians.

Christmas is but one of the pagan holy days that have infiltrated the Christian calendar and replaced the only holy day that God ordained, the seventh day.

Easter, which is derived from the name Ishtar, is actually closely related to the Tammuz tree. Indeed, the common Christian practice of a sunrise service originates with an early morning worship service in which the penitents face East at the dawn. Precisely what was seen during Ezekiel's time when the women wept for Ishtar's son, Tammuz.

"Christians" routinely defend the sunrise Easter service as honoring the discovery of the resurrection of JESUS that occurred 3 days after Passover. With many of them not realizing they are honoring the ancient pagan holy day of Easter that predated Christianity by many centuries. In fact, the New Testament clearly shows the Apostles honored Passover, while the evil king Herod honored the Easter celebration. (Acts 12:2)

The day of Resurrection

The Bible states that the first day of the crucifixion is the day before the High Jewish Sabbath of the Seventh day.

State churches and World Christians refuse to repent of this pagan practice even as they assign the label of cultist to the various groups that seek to tell them the truth. "Satan" Claus continues to cast his spell as churches across the country produce pageants & programs like The Singing Christmas Tree. These extravaganzas are commercially marketed through seemingly respectable Christian organizations. Some churches, such as the Wesleyan Church, produce a variation. In San Diego, the Skyline Wesleyan has a pageant called The Living Christmas Tree. Tickets are available by calling 619-462-TREE.

Even without a formal choir program, literally thousands of Christian churches actually place Christmas trees right in their sanctuary every year. In our area, we have the Festival of Trees wherein every charitable group in the county gets involved as a community effort. At the Festival of Trees, they follow the Druidic ceremonies and even name each tree.

Christmas Trees reign in so-called American "Christian" culture. Sacramentalist & scriptural renegade Chuck Colson's Prison Fellowship sponsors the Angel Tree program. Top Christian musician & Prison Fellowship spokesman Steven Curtis Chapman represents the practice to Christian youth through his music. Even the Salvation Army has an Angel Tree program. Indeed, virtually every form of Christian media seems to get immersed in the Tammuz tree every year.

There are thousands of examples of Christian T-Shirts, greeting cards, and even sheet music of Gospel songs incorporating the evergreen paganism. Even examples of Christian musician's newsletters are decorated with boughs of holly. There have been expensive print ads running in national Christian magazines that feature Christmas trees behind the printed pitch. There are seasonal catalogs from Christian book publishers with holiday titles that show manger like scenes in groves of Christmas trees.

In a Christmas drama catalog put out by Lillenas (the Nazarene church media arm,) 3 of the 5 book covers shown features Christmas trees. Sandi Patty's Word book (released by Thomas Nelson, the largest Christian publisher) "Merry Christmas, With Love," features a boy dragging a tree into his house on the cover. "Let's Keep Christmas" published by NavPress & written by revered pastor Peter Marshall has the whole family dragging the abomination to their house.

Children's ministry figure Rob Evans has a Christmas tree on the cover of his video from Integrity Press. Praise Banners has a 40" banner of a Christmas tree that is marketed specifically to churches.

Top Christian music artist Brian Duncan is pictured in front of his tree on his new Christmas CD. Even the print ads for the farewell version of the Young Messiah tour featured the evergreen motif in the form of boughs of holly while a drama produced by the Lamb's Players has the same Babylonian artifacts. There are literally hundreds of other examples, but the question is, what’s wrong with this picture?

The refusal of Christians to recognize the importance of relinquishing such demonic associations is a powerful indicator the church has gone astray. Following a pagan practice is sin, but the more dangerous sin is the steadfast refusal to recognize that the Bible tells us to present our bodies as "a living sacrifice, holy, acceptable unto God, which is (our) reasonable service" (Romans 12:1).

This conflict illustrates the very real problem of how we interpret works versus grace. Most "Christians" continue to buy the lie that they can routinely choose their own path & the Lord will honor these ungodly choices under grace. These have been mesmerized into believing that if they even try to keep any day holy they are somehow being legalistic. They continue to reject the leading of the Holy Spirit & accordingly they have quietly become "the children of disobedience" (Colossians 3:6). The Bible tells us for this cause God will send them a strong delusion because they love not the truth. That delusion has now inundated the "church" with the mystery of iniquity.

But the Word of God is pure and always true. God is not mocked, thus we would do well do take to heart the already cited passage concerning the Tammuz Tree and what will happen to those that refuse to hear His warning: "Learn not the way of the heathen...in the time of their visitation they shall perish." (Jeremiah 10:2, 15)

Rev 18:3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the
merchants of the earth are waxed rich through the abundance of her delicacies.

Rev 18:4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

Satan's Clothes - Santa's Claus

Revelation 13

8.And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

9. If any man have an ear, let him hear.

2 Thessalonians 2

3. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

History

Pre-Christian origins of holiday

Christmas has its origins in several pagan holidays.

The Roman celebration known as Saturnalia included the making and giving of small presents (saturnalia et sigillaricia). This holiday was observed over a series of days beginning on December 17 (the birthday of Saturn) and ending on December 25 (the birthday of Sol Invictus, the "unconquered sun").

The combined festivals resulted in an extended winter holiday season. Business was postponed and even slaves feasted.

There was drinking, gambling, and singing, and nudity was relatively common.

It was the "best of days," according to the poet Catullus.

During the time in which Christianity was spreading throughout the Roman Empire,

another similar religion known as Mithraism was also gaining widespread acceptance.

The followers of Mithraism worshipped Mithras, a god of Persian origin, who was identified with Sol Invictus.

The followers of Mithraism, consequently, adopted the birthday of Sol Invictus as the birthday of

Mithras. In 274 AD, due to the popularity of Mithraism, Emperor Aurelian designated December 25 as the festival of Sol Invictus.

After the death of Emperor Constantine, three of his sons inherited the Roman Empire. One of them, Constantius, decreed that all non-Christian temples in the empire be immediately closed. He warned that anyone who still offered sacrifices of worship to the old gods and goddesses in these temples were to be put to death.

Those who were non-Christians or followers of Mithras were eventually forced to convert under these laws. In spite of their conversion they adapted many elements of their old religions into Christianity. Among these was the celebration of the birth of Mithras on December 25 which was now observed as the birthday of Jesus.

Christian origins of holiday

Around 220 AD, the theologian Tertullian declared that Jesus died on March 25, 29, but was resurrected three days later. Although this is not a plausible date for the crucifixion, it does suggest that March 25, nine months before December

25th, had significance for the church even before it was used as a basis to calculate Christmas. Modern scholars favor a crucifixion date of April 3, 33, which was also the date of a partial lunar eclipse (These are Julian calendar dates. Subtract two days for a Gregorian date.).

By 240 AD, a list of significant events was being assigned to March 25, partly because it was believed to be the date of the vernal equinox.

These events include creation, The Fall of Adam and Eve, and, most relevantly, the Incarnation.

The view that the Incarnation occurred on the same date as crucifixion is consistent with a Jewish belief that prophets died at an "integral age," either an anniversary of their birth or of their conception.

The idea that December 25 is Jesus' birthday was popularized by Sextus Julius Africanus in Chronographiai (221 AD), an early reference book for Christians.

This identification did not at first inspire feasting or celebration. In 245 AD, the theologian Origen denounced the idea of celebrating the birthday of Jesus "as if he were a king pharaoh." Only sinners, not saints, celebrate their birthdays, Origen contended.

As Constantine ended the Christian persecution and began the persecution of non-Christians, Christians began to debate the nature of Christ. The Alexandrian school argued that he was the divine word made flesh (see John 1:14), while the

Antioch school held that he was born human and infused with the Holy Spirit at the time of his baptism (see Mark 1:9-11). A feast celebrating Christ's birth

gave the church an opportunity to promote the intermediate view that Christ was divine from the time of his incarnation. Mary, a minor figure for early

Christians, gained prominence as the theotokos, or god-bearer.

There were Christmas celebrations in Rome as early as 336 AD. December 25 was added to the calendar as a feast day in 350 AD.

Medieval Christmas and related winter festivals

Christmas soon outgrew the Christological controversy that created it and came to dominate the medieval calendar.

The forty days before Christmas became the "forty days of St. Martin," now Advent.

Former Saturnalian traditions were attached to Advent. Around the 12th century, these traditions transferred again to the "twelve days of Christmas"

(i.e. Christmas to Epiphany).

The fortieth day after Christmas was Candlemas.

The Egyptian Christmas celebration on January 6 was adopted as Epiphany, one of the most prominent holidays of the year during the Early Middle Ages. Christmas Day itself was a relatively minor holiday, although its prominence gradually increased after

Charlemagne was crowned on Christmas Day in 800 AD.

Northern Europe was the last part to Christianize, and its pagan celebrations had a major influence on Christmas.

Scandinavians still call Christmas Jul (Yule), originally the name of a twelve-day pre-Christian winter festival. Logs were lit to honor Thor, the god of thunder, hence the "Yule log." In Germany, the equivalent holiday is called Mitwinternacht (mid-winter night). There are also twelve Rauhnächte (harsh or wild nights).

By the High Middle Ages, Christmas had become so prominent that chroniclers routinely noted where various magnates "celebrated Christmas." King Richard II

of England hosted a Christmas feast in 1377 at which twenty-eight oxen and three hundred sheep were eaten. The "Yule boar" was a common feature of medieval

Christmas feasts. Caroling also became popular, and was originally a group of dancers who sang. The group was composed of a lead singer and a ring of dancers that provided the chorus. Various writers of the time condemned caroling as

lewd, largely due to overtones reminiscent of the traditions of Saturnalia and Yule). "Misrule” drunkenness, promiscuity, gambling — was also an important

aspect of the festival. In England, gifts were exchanged on New Year's Day, and there was special Christmas ale.

The Reformation and the 1800s

Santa Claus hands out gifts to Union soldiers during the US Civil War in Thomas Nast's first Santa Claus cartoon, Harper's Weekly, 1863.During the Reformation,

Protestants condemned Christmas celebration as "trappings of popery" and

the "rags of the Beast". The Catholic Church responded by promoting the festival in

a more religiously oriented form.

When a Puritan parliament triumphed over the King, Charles I of England (1644), Christmas was officially banned (1647).

Pro-Christmas rioting broke out in several cities.

For several weeks, Canterbury was controlled by the rioters, who decorated doorways with holly and shouted Royalist slogans.

The Restoration (1660) ended the ban, but Christmas celebration was still disapproved of by the Anglican clergy.

By the 1820s, sectarian tension had eased and British writers began to worry that Christmas was dying out. They imagined Tudor Christmas as a time of heartfelt celebration, and efforts were made to revive the holiday.

The book A Christmas Carol (1843) by Charles Dickens played a major role in reinventing Christmas as a holiday emphasizing family, goodwill, and compassion (as opposed to communal celebration and hedonistic excess).

Father Christmas persuades the jury of his innocence in The Examination and Trial of Father Christmas (1686) by Josiah King The Puritans of New England

disapproved of Christmas and celebration was outlawed in Boston (1659-81).

Meanwhile, Virginia and New York celebrated freely. Christmas fell out of favor in the U.S. after the American Revolution, when it was considered an”English custom".

Interest was revived by several short stories by Washington Irving in The Sketch Book of Geoffrey Crayon (1819) and by "Old Christmas" (1850) which

depict harmonious warm-hearted holiday traditions Irving claimed to have observed

in England. Although some argue that Irving invented the traditions he

describes, they were imitated by his American readers.

German immigrants and the homecomings of the Civil War helped promote the holiday.

The Mark of the Beast is.....

2007-12-04T04:54:00.000-08:00

The sign of the cross - of the Roman Catholic Church

Rev 13:16 And he causeth all, both small and great, rich and poor,, free and bond, to receive a mark in their right hand,or in their foreheads:

Below is Catholic teaching of the sign of the cross

The Sign of the Cross is made thus: First choose your style:

* Option A. With your right hand, touch the thumb and ring finger together, and hold your index finger and middle finger together to signify the two natures of Christ. This is the most typical Western Catholic practice.

* Option B. Hold your thumb and index finger of your right hand together to signify the two natures of Christ

* Option C. Hold your thumb, index finger, middle finger of your right hand together (signifying the Trinity) while tucking the ring finger and pinky finger (signifying the two natures of Christ) toward your palm. This is the typically Eastern Catholic practice.

* Option D: Hold your right hand open with all 5 fingers -- representing the 5 Wounds of Christ -- together and very slightly curved, and thumb slightly tucked into palm

Then:

* touch the forehead as you say (or pray mentally) "In nomine Patris" ("In the name of the Father")

* touch the breastbone or top of the belly as you say "et Filii" ("and of the Son")

*

touch the left shoulder, then right shoulder, as you say "et Spiritus Sancti" ("and of the Holy Ghost"). Note that some people end the Sign by crossing the thumb over the index finger to make a cross, and then kissing the thumb as a way of "kissing the Cross."

An optional prayer to pray after signing yourself in the Name of the Father, Son, and Holy Ghost is this one, said to be favored by St. Benedict:

By the Sign of the Cross, deliver me from my enemies, O Lord.

Note that Eastern Catholics (and Orthodox) go from right shoulder to left and end sometimes by touching their right side, above the hip, to symbolize Christ's being pierced by the sword. The Bridgettine nuns in their Myroure of our Ladye write of the mystical reasons for the Latin practice, and how it summarizes the Incarnation, the Passion, and the Ascension:

And then ye bless you with the sygne of the holy crosse, to chase away the fiend with all his deceytes. For, as Chrysostome sayth, wherever the fiends see the signe of the crosse, they flye away, dreading it as a staffe that they are beaten withall. And in thys blessinge ye beginne with youre hande at the hedde downwarde, and then to the lefte side and byleve that our Lord Jesu Christe came down from the head, that is from the Father into erthe by his holy Incarnation, and from the erthe into the left syde, that is hell, by his bitter Passion, and from thence into his Father's righte syde by his glorious Ascension. (Catholic Encyclopedia)

With the Sign, we send a visible sign to the world and follow the advice of St. Ephrem of Syria (died A.D. 373):

Mark all your actions with the sign of the lifegiving Cross. Do not go out from the door of your house till you have signed yourself with the Cross. Do not neglect that sign whether in eating or drinking or going to sleep, or in the home or going on a journey. There is no habit to be compared with it. Let it be a protecting wall round all your conduct, and teach it to your children that they may earnestly learn the custom.

When the Sign is Made

A partial indulgence is gained, under the usual conditions, when piously making the Sign of the Cross

Catholics should begin and end their prayers with the Sign of the Cross and should cross themselves when passing a church to honor Jesus in the Tabernacle, upon entering a church, and after receving Communion. The sign is made, too, in times of trouble or fear (e.g., when receiving bad news, in times of temptation, when hearing an ambulance or fire truck go by), when passing a cemetery or otherwise recalling the dead, when seeing a Crucifix -- any time one wishes to honor and invoke God, or ward away evil, fear, and temptation.

Just for information's sake, the "Distaff Gospels," a collection of old wives tales collected ca. 1470, relate the following in its fifteenth chapter.

If in the morning, when getting up, a person crosses themselves and washes their hands before leaving the house, the devil will not have the power of harming him or her. Otherwise, whatever the work is done on that day will not be profitable.

...About that, Geffrine Tost Preste said that the devil sits on the table of whoever does not say grace before eating, then eats and drinks there.

Other Signs of the Cross

There are other signs of the Cross that Catholics make, too. One is made by tracing a small Cross with the thumb of the right hand on people and things. This sign is especially used by parents when blessing children by tracing the sign on the children's foreheads..1 Sometimes the sign is traced by the thumb on a book of Sacred Scripture and then kissed before reading. The sign is also carved onto loaves of bread before cutting, etc.

Another sign is the large sign made in the air by bishops and priests when blessing persons or material objects.

Yet another is the series of three small Crosses traced by the thumb of the right hand -- one small Cross on the forehead, one small Cross on the lips, and one small Cross on the breast -- just before the Gospel reading at Mass. The sign on the forehead is to show that we believe the Gospel, the sign on the lips is to show that we respect the Gospel and desire to spread the Good News, and the sign on our breast is to show that we love the Gospel and want it kept in our hearts. 2

Make the Sign of the Cross and make it often! Teach it to your children -- even the tiniest of children. If they're infants, take their hands and make the movements for them! Making the Sign should feel as natural as breathing...

Footnotes:
1 The use of "bless" here refers to a parental blessing -- i.e., a prayer for God's grace for a child. Priests alone have the power to bless in the name of the Church and with the power of the Church, to bless liturgically, to bless objects rendering them sacramentals, etc.

2 When passing by or upon entering a church, many Mexicans make this form of the sign (with the thumb laid over the index finger to form a cross) -- on the forehead, lips, and mouth -- while praying the words, "Por la senal de la Santa Cruz, de nuestros enemigos libranos Señor Dios Nuestro" -- "By the sign of the Holy Cross deliver us, Lord, from our enemies." This is followed by the regular sign of the Cross outlined above (whose words in Spanish are, "En el nombre del Padre, y del Hijo, y del Espiritu Santo, amen") and the kissing of the Cross made by the thumb laid over the index finger. They refer to the first sign as "signing oneself" ("signarse") and the second action as "blessing oneself" ("santiguarse").

He (The Pope) is gathering the kings of the earth into a place (for talks for Peace and Safety) in the Hebrew Tounge "Community of Sant'egidio"

2007-11-30T20:19:00.001-08:00

Slovenian leader meets with Pope

Vatican, Nov. 29, 2007 - Pope Benedict XVI (bio - news) met Slovenia's Prime Minister Janez Jansa in a private audience on November 29.

Jansa invited the Holy Father to visit Slovenia in 2009, for the closing of the National Eucharist Congress. During his visit he discussed plans for Slovenia's term at the presidency of the European Union during the first 6 months of 2008. He also spoke about the government's plans for the restoration of church properties that were confiscated by the country's Communist regime.

After his meeting with the Pope, Prime Minister Jansa spoke separately with the Vatican Secretary of State, Cardinal Tarcisio Bertone .

Christians must respond to challenges with 'united voice,' pope says

Catholic News Service

VATICAN CITY -- Pope Benedict XVI told Ecumenical Orthodox Patriarch Bartholomew of Constantinople that Christians must "respond with a united voice and with conviction" to the challenges modern men and women are facing.

"Our work toward unity is according to the will of Christ Our Lord," the pope said in the letter, released at the Vatican Nov. 30, the feast of St. Andrew, the Constantinople patriarchate's patron.

The letter was delivered to the patriarch and read during the feast day celebration by Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity.

Pope Benedict said his visit to Turkey last year to participate in the feast day celebration and the tradition of the pope and patriarchate sending delegations to each other's celebrations "represent authentic signs of the commitment of our churches to an ever-deeper communion, strengthened through cordial personal relations, prayer and the dialogue of charity and truth."

The pope also thanked God for the work of the Catholic-Orthodox theological commission, which met in Ravenna, Italy, in October and published a document on the exercise of authority in the church.

"The meeting in Ravenna was not without its difficulties," Pope Benedict said, and "I pray earnestly that these may soon be clarified and resolved, so that there may be full participation" in future meetings and initiatives "aimed at continuing the theological dialogue in mutual charity and understanding."

The Russian Orthodox delegation walked out of the Ravenna meeting to protest the presence of a delegation from the Estonian Orthodox Church, recognized as autonomous by the ecumenical patriarchate but not by the Russian church.

Marking the Orthodox feast and the anniversary of Pope Benedict's visit to the patriarchate in Turkey, the Vatican newspaper published an interview with Patriarch Bartholomew in its Nov. 30 edition.

The patriarch said Pope Benedict's visit was "a gift of God for all Christians; an extraordinary day, an event of hope, a historic sign."

"With much sadness we confess that we still cannot celebrate the sacred mysteries together and we pray that the day will come in which sacramental unity can be fully accomplished," he told the newspaper, L'Osservatore Romano.

The patriarch said the search for unity is a responsibility of all believers.

"Without hesitation we will continue our common journey in the spirit of love and fidelity toward the truth of the Gospel and of the common tradition of the holy fathers in order to restore the full communion of our churches," he said.

The patriarch, who like the pope praised the work of the international Catholic-Orthodox theological commission, said it is obvious that Catholics and Orthodox are still divided by serious differences.

While the commission members recognized the fact that the bishop of Rome, the pope, held a position of primacy in the early church, they also said it was not clear that his primacy included concrete authority over other patriarchs and bishops. The next phase of the dialogue is to focus on the authority of the pope in the first millennium, when Christians of the East and West were still in communion with each other.

Patriarch Bartholomew told the Vatican newspaper that each church must preserve its own traditions and, at the same time, find ways to draw closer to the other.

"I do not know what the future holds for us. There must be good will, sincerity and courage on the part of all to go forward," he said.

Personal encounters between popes and patriarchs, he said, are opportunities "to cultivate our relationship more in depth and to draw closer to (sharing) a common chalice. And this desire can be transformed into reality through our efforts, our prayers and our insistence."

Patriarch Bartholomew, who said the pope's 2006 visit to Turkey also marked an important step forward in relations with Muslims, said the key idea behind dialogue is that differences should not prevent people from talking to each other.

"The deepest meaning of dialogue lies in the fact that the other is not a stranger, but God's creation, so he is not a threat to me, but a joy, because in him we see the image of God," the patriarch said.

Also in the News -

Vatican delegation joins Annapolis peace talks

Annapolis, Nov. 27, 2007 - Msgr. Pietro Parolin, the Vatican's undersecretary of state, heads a delegation from the Holy See participating in the Middle East peace conference that opens today in Annapolis, Maryland.

Msgr. Parolin-- who is deputy to Archbishop Dominique Mamberti, the Secretary for Relations with States-- will be accompanied by Msgr. Francesco Coppola to the peace conference. During his Angelus audience on Sunday, November 25, Pope Benedict XVI (bio - news) endorsed a plea from the US bishops for a day of prayer for the success of the Annapolis conference. The Pope noted that "Israelis and Palestinians, with the help of the international community, aim to relaunch the negotiating process in order to find a just and definitive solution to the conflict which, for the last 60 years, has bloodied the Holy Land and brought so many tears and so much suffering to the two peoples."

International News

Mon 26 Nov 2007

Hopes high as Abbas arrives in US

BEN LYNFIELD IN JERUSALEM

THE Palestinian president, Mahmoud Abbas, arrived in the US yesterday for a Middle East peace conference with high hopes of making progress towards an independent Palestinian state.

Israeli leaders also arrived in Washington yesterday ahead of tomorrow's peace conference in Annapolis, Maryland, which the Palestinian president termed a "launching pad" for talks on a final Palestinian peace deal with Israel.

"I am going to Annapolis in an effort to realise the dream of the Palestinian people for an independent state," Mr Abbas said.

But in the West Bank and Gaza Strip there is widespread scepticism about Mr Abbas's ability to achieve any gains for Palestinians.

Israel's rejection of a freeze on its settlement construction in the occupied West Bank is seen as an indication that there is no real pressure from the White House on the Israeli prime minister, Ehud Olmert.

And the Palestinians' bargaining position has been weakened by division of the self-rule areas between Mr Abbas's Fatah movement and Hamas, which seized control of the Gaza Strip in June.

"Abbas is kidding himself when he says Annapolis will fulfil the dream of a state, but to maintain his role he believes he has no choice but to proceed," said Hani Masri, a columnist for al-Ayyam newspaper, describing the peace conference a "charade".

Israeli officials said yesterday it was still possible the two sides would reach agreement on a declaration aimed at "launching" negotiations, but added that such a declaration would not resolve the key issues in dispute including settlements, Jerusalem and the return of Palestinian refugees.

Mr Abbas, 70, a co-founder of Fatah along with the late Yasser Arafat, pioneered PLO contacts with Israeli doves during the 1980s and oversaw the secret negotiations with Israel that led to the failed 1993 Oslo Agreement on self-rule.

He criticized the second intifada uprising on the grounds that its bombing campaigns harmed the Palestinian cause.

"Abbas believes there is no other choice besides negotiations. He believes that if negotiations fail, you should engage in more negotiations," Mr Masri said.

"Israel will be the beneficiary of Annapolis. To the world it will appear that it wants peace and is searching for peace. For Abbas, however, Annapolis will gradually bring about his end politically."

• Pope Benedict XVI yesterday urged in prayers that the participants at the summit find the "wisdom and courage" necessary to bring peace. He said the meeting, to which the Vatican is sending a delegation, hoped to relaunch negotiations "to find a just and definitive solution to the conflict which for 60 years has bloodied the Holy Land".

• SYRIA will attend the Annapolis conference, it said yesterday, boosting US efforts to enlist widespread Arab support for a new Middle East peace drive.

Ending weeks of uncertainty, the official Syrian news agency said the official delegation would be headed by Deputy Prime Minister Fayssal Mekdad, left. Syria had insisted the meeting also deal with the future of the Israeli-occupied Golan Heights, captured in the 1967 Middle East war.

Israel and Syria last held peace negotiations in 2000, in Shepherdstown, West Virginia, but could not reach a deal on the Golan Heights.

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International News

The Word Armageddon

2007-11-16T21:18:00.000-08:00

The KJV New Testament Greek Lexicon
Strong's Number: 717

Original Word Word Origin
Armagedwvn of Hebrew origin (02022) and (04023)

Transliterated Word
Armageddon
Phonetic Spelling Parts of Speech
ar-mag-ed-dohn'

Definition 1
Armageddon = "the hill of Megiddo"
Notice: 1. In Rev. 16:16 The RSV translates the name as Har-Magedon, i.e. hill (as Ar is the city) of Megiddo or M-Egiddo.

Definition 2
Armageddon
For other uses, see Armageddon (disambiguation).
Armageddon (Greek αρμαγεδδων; also spelled Har-Magedon in some modern English translations) mentioned in the Book of Revelation in the Christian New Testament, or more generally, an apocalyptic catastrophe.
The word Armageddon in Scripture is known only from a single verse in the Greek New Testament, where it is said to be Hebrew, but it is thought to represent the Hebrew words
Har Megido (הר מגידו), meaning "Hill of, Megiddo".

The KJV Old Testament Hebrew Lexicon
Strong's Hebrew Greek Dictionary
Number: 02022

Original Word Word Origin
rh a shortened form of (02042)

Transliterated Word

Har
Phonetic Spelling Parts of Speech
har
Noun Masculine

Definition of Har
1. hill, mountain, hill country, mount
<>
King James Word Usage - Total: 546
mountain 261, mount 224, hill 59, hill country 1, promotion 1

The KJV Old Testament Hebrew Lexicon
Strong's Number: 02042
Original Word Word Origin
rrh from an unused root meaning to loom up
Transliterated Word

Harar
Phonetic Spelling Parts of Speech
haw-rawr'
Noun Masculine

Definition of haw-rawr'
1. mountain, hill, hill country, mount
<>
King James Word Usage - Total: 13
mountain 10, hill 2, mount 1

Ar- M- AGIDDION - AIGIDION - EGIDIO
Greek Letter μ = English Letter M= Hebrew letter מִ =Hebrew Word "From" or "of "

Hebrew word "Ar" ="City" or "Community"

Ar - Community
M - of

IN HEBREW
"M"
μμ -p.m.
"M"Also refers to:
π.μ.- a.m.

Hebrew(הר מגידו)
Book of Revelation Greek
αρμαγεδδων
English Transliterated from Greek Bible
Armageddon
Ar- M- = Community of

Ar-m- aigidion

Aigidio = 'Egidio

Written 'Egidio in Italian
Egidio-Spanish

World peace talks hosted by the Sant’Egidio Community

Sant’Egidio – Italian – English – Sant Giles

Egigio - Italian

GILES - English

Gender: Masculine

Usage: English

Pronounced: JIE-ulz [key]

From the Late Latin name Aegidius, which meant "young goat" from Greek αιγιδιον (aigidion). Saint Giles was an 8th-century miracle worker from Greece who was regarded as the patron saint of cripples.

Ar-m-aigidion = "Community of 'Egidio" or "Community of Sant'Egidio"

'Egidio = Giles in English

is the Medieval English form of the Old French saints' name Gide, an altered form of Latin Aegidius.

Some explain this as from Greek αιγιδιον (aigidion) meaning "kid, young goat".

Others believe that the Latin Aegidius was from aegis, a goatskin shield, and that the name refers to the youth who would carry the shield for a warrior.

Giles masc. French, Kiðlingur (Giles derives from the Late Latin name "Aegidius", which meant "young goat" from Greek "aigidion".)

Pronounced: JIE-ulz From the Late Latin name Aegidius, which meant "young goat" from Greek αιγιδιον (aigidion). Saint Giles was an 8th-century miracle worker from Greece who regarded as the patron saint of cripples.

SEE: PEACE AND SAFETY
Sant'Egidio = Trastevere, Italy -Part of - Rome, Italy
near Vatican City
That Great City that rules over the kings of the earth.
The Place - Community of Sant'Egidio
Read - The Book of Revelation
Chapter 16 - Chapter 17

1Thessolonians 5:3
For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

The inter-religious International Meetings started in the mid-80’s, as an initiative of the Community of Sant’Egidio, with the aim of promoting mutual understanding and dialogue among religions, in a horizon of peace.

The Community of Sant’Egidio has continued living the spirit of the Assisi World Day of Prayer, proposed by John Paul II in 1986, by accepting the Pope’s final invitation of that historical meeting: “Let’s keep spreading the message of Peace and living the spirit of Assisi”. Since that moment, through a network of friendship between representatives of different faiths and cultures from more than 60 countries, the Community has promoted a pilgrimage of peace, that has had several stages in various European and Mediterranean cities year after year.

The two first meetings in Rome in 1987 and 1988, were followed by Warsaw in September 1989 (“War never again”) - on the occasion of the fiftieth anniversary of the beginning of WWII -, Bari in 1990, Malta in 1991, Brussels in 1992 (“Europe, Religions, Peace”, about the unity of Europe and its relation with the South of the world). In 1993 the pilgrimage stopped in Milan and in the following years, in Assisi and Florence.

The 1995 meeting was a special one: it took place in Jerusalem, in the heart of the Holy City. The title was “Together in Jerusalem: Jews, Christians and Muslims”. After the Rome and Padua-Venice meetings, came the extraordinary meeting in Bucharest in 1988, “Peace is the name of God: God, Mankind, Peoples”. For the first time, the meeting was organized by the Community and the Orthodox Church of Romania.
The presence of several Orthodox patriarchs and cardinals, and mainly the new atmosphere of dialogue opened the way for the first visit of the Pope to an Orthodox country, which took place some months later.
John Paul II, in the message he sent last year to the XIV Meeting for Peace, Community of Sant’Egidio in Lisbon, said: “I would like to thank especially the Community of Sant’Egidio for the enthusiasm and the spiritual courage shown in accepting the message of Assisi and bringing it to so many places in the world through the meeting of men of different religions.”

This year, the first year of the new century, the International Meeting for Peace takes place on the banks of the Mediterranean. Barcelona, deeply rooted in the history of co-existence among the great Abrahamic religions, but at the same time pointing to the new century, with its capacity of renewal, is for three days the capital of peace and the symbol of the new European reality.

Pope John Paul II writes in “Novo Millenio ineunte”: “... we face the challenge of inter-religious dialogue, to which we will be committed in the new century (...) Dialogue must go on”. To reaffirm in different languages and religious traditions the pacific power of dialogue, from 2nd to 4th of September in Barcelona, on the fifteenth anniversary of the first Meeting in Assisi, pilgrims of peace are going to live together “On the Frontiers of Dialogue: Religions and Civilization in the New Century”.

World religious leaders kick off peace summit

Posted: Wed, 31 Oct 2007 05:33:00 +0000

NAPLES, Italy (AFP) — Leaders of the world's main religions kicked off an annual inter-faith peace summit here Sunday with calls for a global organization uniting their faiths.

Orthodox Patriarch Bartholomew I, Archbishop of Canterbury Rowan Williams, Israel's chief rabbi Yona Metzger and the imam of the United Arab Emirates, Ibrahim Ezzedin, were among those attending the gathering.

"Civilizations don't dialogue directly, but through those who carry their traditions and cultural values. So we should not speak of a dialogue of civilizations, but a culture of dialogues," Bartholomew told the opening.

In a similar vein, Metzger proposed a "United Nations of Religions" that would "embrace the heads of religious communities that have a profound influence on their congregations."

"If we sit down together around one table... surely we could arrive at effective solutions," he said.

Ezzedin, too, advocated a formal structure linking world religions, saying: "This important grouping of God-fearing people cannot and should not limit itself to processions, conferences and seminars."

"We need to form a permanent and authorised executive machinery for ... executing any decisions we may make," he added.

The Muslim leader however spoke harshly of "unjustified provocations in places such as Iraq and Afghanistan and ... unfair dealings in Palestine" that have prompted "some Muslim individuals and groups (to go) astray and wrong themselves by violent actions."

He added: "We are dismayed by the behavior of some great powers who continue to act aggressively against other countries, by means of military occupation under fabricated pretexts... forced regime changes and blunt interference in other countries' affairs."

The Sant'Egidio summits are meant to carry on the "spirit of Assisi" and were launched 21 years ago by John Paul II in the birthplace of Saint Francis.

The first summit, dubbed a World Day of Prayer for Peace, was attended by the Dali Lama, Mother Teresa and other religious leaders.

The pope, then Cardinal Joseph Ratzinger, stayed away, reportedly out of concern that it put all religions on an equal footing.

Thus the timing of his pastoral visit to Naples has been billed as a "happy coincidence" by Sant'Egidio, a lay Catholic organization that has mediated in several world conflicts.

The theme of this year's peace summit is "A World Without Violence”: Faiths and Cultures in Dialogue," with topics to include AIDS, immigration, the plight of Africa and the quest for peace in the Middle East.

The Sant'Egidio community is the "bridge in this search for common points and continues to work for dialogue in all parts of the world to build peace," said the Reverend Gijun Sugitani, the supreme adviser of Tendai Buddhism in Japan.

Earlier Sunday, Benedict celebrated an open-air mass as rain fell on pilgrims huddled under umbrellas in Naples' main square.

Lamenting "the sad phenomenon of violence" in the impoverished city, the pontiff said: "It's not only a matter of the deplorable number of crimes of the Camorra (mafia), but also the fact that violence tends unfortunately to become a widespread mentality, insinuating itself into the fabric of society."

Peace Appeal From Encounter of Peoples and Religions

NAPLES, Italy, OCT. 24, 2007 (Zenit.org).- Here is the text of the message made public Tuesday by the Community of Sant'Egidio, after the 21st International Encounter of Peoples and Religions. The Sant'Egidio Community and the Archdiocese of Naples co-sponsored the event. The appeal was presented by a group of children to representatives of nations of the world at the concluding ceremony of the meeting.

* * *

Naples, Oct. 23, 2007

Men and women of different religions, from many parts of the world, we have gathered here in Naples to forge bonds of brotherhood, and call to God for the great gift of peace. The name of God is peace.

In the heart of the Mediterranean Sea and in this extraordinary city, which is well acquainted with poverty and greatness of heart, we stooped down upon the wounds of the world. There is an illness that pollutes every thing and its name is violence. Violence is the grim daily companion of too many men and women on our planet.

Violence becomes war, terrorism, poverty and despair, exploitation of our planet. It is fueled by contempt; it stuns people with hatred; it kills hope and sows fear; it strikes down the innocent, and debases humanity. Violence seduces the hearts of human beings and tells them, “nothing can change." This pessimism makes people believe that living together is impossible.

From Naples we can say, stronger than before, that anyone who uses the name of God to hate the other, to practice violence, or to wage war, is cursing the name of God.

As Benedict XVI told us, “Never can evil and violence be justified by invoking the name of God."

We focused on our diverse religious traditions, we heard the sorrow of the South of the world, and we felt the burden of pessimism rising from the 20th century with its weight of war and shattered illusions. We need the strength that comes from the spirit of love, which helps rebuild and mend the unity of humankind. The power of the spirit changes the hearts of men and women and transforms history.

In the depths of our religious traditions, we have discovered that a world without dialogue is a world without hope, where people are fated to fear each other. Dialogue does not cancel differences. Dialogue enriches life and dispels pessimism that makes one see the other as a threat. Dialogue is not the illusion of the weak, it is the wisdom of the strong, who rely on the power of prayer. And prayer changes the world and the destiny of humankind. Dialogue weakens no-one’s identity, and it encourages everyone to see the best in the other. Nothing is lost with dialogue; everything is possible through dialogue.

To those who still kill, to those who still sow terrorism and wage war in the name of God, we say: “Stop! Do not kill! Violence is always a defeat."

We commit ourselves to learn the art of living together and to offer it to our fellow believers. There is no alternative to the unity of the human family. We need brave builders, in all cultures, and in all religious traditions. We need the globalization of the spirit, which reveals to us what we no longer see: the beauty of life and of the other, in all circumstances, even the hardest.

Our religious traditions teach us that prayer is an active power in history, and it moves peoples and nations. Humbly, we offer this ancient wisdom to the service of all peoples, of every man and every woman, to open a new era of freedom from fear and contempt for the other. It is the spirit of Assisi, and here, from Naples, full of courage and strength, it challenges violence and any abuse of religion as a pretext for violence.

Following in this path, confident that peace can be a gift to the whole world, we commit ourselves to the Most High.

Religion Can Bring Peace, Says Cardinal

Encourages Hindus in Path of Dialogue With Christians

VATICAN CITY, NOV. 5, 2007 (Zenit.org).- Far from being a cause of conflict, religions can promise the peace for which the world longs, affirmed a Vatican official.

Cardinal Jean-Louis Tauran, president of the Pontifical Council of Interreligious Dialogue, said this in a message sent to Hindus for their Nov. 9 celebration of Diwali, the festival of lights. The message is titled "Christians and Hindus: Determined to Walk the Path of Dialogue."

"Sensitive to your religious feelings and respectful of your ancient religious tradition," the cardinal wrote, "I sincerely hope that your search for the Divine, symbolized through the celebration of Diwali, will help you to overcome darkness with light, untruth with truth, and evil with goodness."

He continued: "The world around us is yearning for peace. Religions promise peace because they trace their origin to God who, according to Christian belief, is our peace. Can we, as believers of different religious traditions, not work together to receive God's gift of peace and to spread it around us so that the world becomes for all people a better place to live?

"Our respective communities must pay urgent attention to the education of believers, who can so easily be misled by deceitful and false propaganda.

"Belief and freedom always go together. There can be no coercion in religion: No one can be forced to believe; neither can anyone who wishes to believe be prevented from doing so."

Overcoming ignorance

Cardinal Tauran encouraged believers to educate themselves about their own faiths, and to learn about the beliefs of other religions.

"Let us not forget that ignorance is the first and, perhaps, the principal enemy in the life of believers," he said.

"Like all human relationships, those between people of different religions need to be nourished by regular meetings, patient listening, collaborative action, and above all, by an attitude of mutual respect," the cardinal continued. "Accordingly, we must work to build bonds of friendship.

"In situations of misunderstanding, people need to come together and communicate with one another, in order to clarify, in a fraternal and friendly spirit, their respective beliefs, aspirations and convictions.

"Only through dialogue, avoiding all forms of prejudice and stereotyped ideas about others and by faithful witness to our religious precepts and teaching, can we truly overcome conflicts. Dialogue between followers of different religions is the necessary path today, indeed it is the only appropriate path for us as believers."

Interreligious Dialogue Is Working, Says Scholar [2007-11-14]
Affirms It Needs to Continue in Daily Relationships

Religion Can Bring Peace, Says Cardinal [2007-11-05]
Encourages Hindus in Path of Dialogue With Christians

"New Attitude" Noted in Muslim-Christian Relations [2007-10-29]
Pontifical Institute for Islamic Studies Responds to Open Letter

Violence in God's Name a "Curse" [2007-10-24]
Naples Meeting Concludes With Commitment to Dialogue

Peace Appeal From Encounter of Peoples and Religions [2007-10-24]

Jewish Leaders Briefed on Youth Day Event [2007-10-24]

Cardinal Proposes Road Map for Peace [2007-10-23]
Calls Religiously-Motivated Violence a Profanation

Naples Event Seen as Aid in Warding Off Civilization Clash [2007-10-22]
Says Coexistence Is Only Solution for Globalized World

Pope's Address to Religious Leaders in Naples [2007-10-21]
"Religion Can Never Be a Vehicle of Hate"

Benedict XVI: Religion Is Not a Vehicle of Hate [2007-10-21]
Urges Promotion of the "Spirit of Assisi"

Foundation Advises Israel on Religious Etiquette [2007-06-15]

Vatican Message to Buddhists [2007-04-25]
"May We Continue to Contribute Toward Peace and Harmony"

Pope's Address to Interreligious Foundation [2007-02-11]
"A Vital Need for Our Time"

Interreligious Dialogue a Must, Pope Says [2007-02-01]
Receives Group of Muslim, Jewish, Christian Leaders

"Nostra Aetate" Initiated New Era, Says Foundation [2006-10-27]
Marks 41st Anniversary of Interreligious Document

Book Culls Interreligious Documents [2006-10-20]
Covers Papal and Vatican Texts of 1963-2005

Pope Notes Conditions for Interreligious Prayer Meetings [2006-09-04]
A Testimony of Fraternity, Which Must Avoid Syncretism, He Says

Holy See's Statement at Conference on Tolerance [2006-06-13]
"The Frequent Belittling of Religion and Culture"

Jews and Catholics on Respect for Human Life [2006-03-02]
Final Statement of the Bilateral Commission

Interreligious Dialogue Aids Religious Liberty, Says Pope [2006-02-20]

Europarliament Condemns Persecution of Christians [2007-11-21]
Vows to Make Aid Dependent on Respect for Freedom

Benedict XVI Urges Peace in Somalia [2007-11-21]

On the Teachings of Aphraates [2007-11-21]
"Prayer Is Strong When It Is Full of God’s Strength"

Letter from Caritas Somalia [2007-11-21]
"We Cannot Simply Dismiss Somalia as a Hopeless Case"

Putting Social Doctrine in the Limelight [2007-11-21]
Justice and Peace Council Consider Key Task

Holy See Urges U.N. to Coordinate Disaster Response [2007-11-20]
Says International Community Needs to Offer Long-Term Aid

Holy See on a Humanitarian Response to Disasters [2007-11-20]
"A Steady Commitment Is Necessary"

Cardinal: Paul VI Knew Terrorism Could Become Widespread [2007-11-20]
Vatican Council to Study "Populorum Progressio"

The Life-Sapping Human Virus [2007-11-19]
Losing Equilibrium in the Ecology Debate

Democracy in Danger in Venezuela [2007-11-19]
Interview With Archbishop Baltazar Porras

Papal Address to Missionaries [2007-11-16]
"The Baptized Are Called to the Spreading of the Gospel"

Pope Says Missionary Work Has Only Just Begun [2007-11-16]
Notes Cooperation of Laypeople Adds Needed Spark

Cardinal Hails U.N. Vote on Death Penalty [2007-11-16]
Recommendation for Moratorium a

Vatican: World Still Needs "Populorum Progressio" [2007-11-16]
Justice and Peace Council to Study 40-Year-Old Document

Holy Land Likened to a "Family Home" [2007-11-15]
Cardinal-Designate Laments Christians' Emigration From Region

Statement of Joint Catholic-Orthodox Commission [2007-11-15]
"Ecclesial Communion, Conciliarity and Authority"

Pope Recalls Italians Who Died in Iraq [2007-11-14]

Papal Message on the Common Good [2007-11-14]
"Only Together Is It Possible to Attain It and Safeguard Its Effectiveness"

St. Jerome on the Bible [2007-11-14]
"Love Sacred Scripture and Wisdom Shall Love You"

Interreligious Dialogue Is Working, Says Scholar [2007-11-14]
Affirms It Needs to Continue in Daily Relationships

Vatican: World Still Needs "Populorum Progressio"

Justice and Peace Council to Study 40-Year-Old Document

VATICAN CITY, NOV. 16, 2007 (Zenit.org).- Pope Paul VI's encyclical "Populorum Progressio" turned 40 this year, and the Pontifical Council for Justice and Peace thinks it is as valid today as it was four decades ago.

Scholars and experts will gather Nov. 20-24 in Rome to consider the problems and prospects of human development 40 years after "Populorum Progressio," a dicastery communiqué reported. The theme will be considered at the pontifical council's plenary assembly Nov. 20-21 and at the second world congress of ecclesial organizations active in the sector of justice and peace from Nov. 22-24.

According to the communiqué, pontifical council members and consultors "will reflect on the current validity of the historic papal document, with particular emphasis on the moral aspects of development, on new forms of poverty and globalization, on conflicts and disarmament, and on safeguarding and protecting human rights."

Cardinal Renato Martino and Bishop Giampaolo Crepaldi, respectively president and secretary of the Pontifical Council for Justice and Peace, will lead the plenary assembly.

More than 300 delegates from more than 80 countries are expected to participate in the second world congress of ecclesial organizations active in the sector of justice and peace. The specific theme of their meeting will be "The 40th Anniversary of 'Populorum Progressio': The Development of All of Man, the Development of All Mankind."

The congress "will study the new situations that have come into being in the world since the publication of the historic document, and the current challenges of development in the light of the Church's social doctrine, in particular the questions of human ecology, pluralism and intercultural dialogue, and new forms of government in the context of globalization," the communiqué reported. "Particular attention will also be given to the Church's pastoral commitment to integral and solidary development in the world today."

News

2007-11-06T22:11:00.001-08:00

» 11/02/2007 09:58

CHINA – VATICAN – TIBET
Beijing: “serious repercussions” if the Dalai Lama meets the Pope
The Buddhist leader is due in Rome on December 13th next. Despite having no diplomatic relations with the Holy See, the Chinese Foreign Minister warns that bilateral relations will be seriously damaged should the meeting between Benedict XVI and the Dalai Lama go ahead.

Beijing (AsiaNews/Agencies) – The Chinese government yesterday warned the Vatican of “serious repercussions” to bilateral relations if the Pope meets with the Dalai Lama, who is due in Rome on December 13th. Currently there are no diplomatic relations between the Holy See and Beijing.

Liu Jianchao, spokesperson for the Chinese Foreign Minister, said: “We hope the Vatican will not do anything to hurt the Chinese people’s feelings and will show sincerity to improve relations with China by taking concrete actions”.

Beijing has always maintained that the Dalia Lama is not a religious leader, but a dangerous separatist who is seeking independence for Tibet, invaded by Chinese troops in 1950. In this light, the Chinese government has condemned recent meetings between the Tibetan leader and political leaders from the United States, Canada and Germany within the last 12 months.

Moreover the American government has recently conferred the Dalai Lama the Congress Gold Medal award, the nation’s highest honour. In response, Liu said that “those countries, who decide to deal with the Tibetan separatists, tarnished their own image”.

PEACE AND SAFETY

2007-11-03T09:52:00.001-07:00

The KJV New Testament Greek Lexicon
Strong's Number: 717 Browse Lexicon

Original Word Word Origin
�Armagedwvn of Hebrew origin (02022) and (04023)

Transliterated Word TDNT Entry

Armageddon 1:468,79
Phonetic Spelling Parts of Speech
ar-mag-ed-dohn'
Noun Location

Definition
Armageddon = "the hill or city of Megiddo"
1. In Rev. 16:16 The RSV translates the name as Har-Magedon, i.e. hill (as Ar is the city) of Megiddo or M-Egiddo.

The KJV Old Testament Hebrew Lexicon
Strong's Number: 02022 Browse Lexicon

Original Word Word Origin
rh a shortened form of (02042)

Transliterated Word TDNT Entry

Har TWOT - 517a
Phonetic Spelling Parts of Speech
har
Noun Masculine

Definition
1. hill, mountain, hill country, mount
<>
King James Word Usage - Total: 546
mountain 261, mount 224, hill 59, hill country 1, promotion 1

The KJV Old Testament Hebrew Lexicon
Strong's Number: 02042 Browse Lexicon

Original Word Word Origin
rrh from an unused root meaning to loom up
Transliterated Word TDNT Entry

Harar TWOT - 517
Phonetic Spelling Parts of Speech
haw-rawr'
Noun Masculine

Definition
1. mountain, hill, hill country, mount
<>
King James Word Usage - Total: 13
mountain 10, hill 2, mount 1

Greek Letter μ = English Letter M= Hebrew letter מִ =Hebrew Word "From"

ALSO MEANS:
IN HEBREW

μμ -p.m.
π.μ.- a.m.

English Hebrew
Har M egido (הר מגידו)
Greek
αρμαγεδδων
armageddon

Babylon English-Hebrew
Armageddon
(ש"ע) (בברית החדשה) ארמגדון, הר מגידו, זירת הקרב בין מלכי כדור הארץ וסוף העולם

(ש"ע) ארמגדון (הר מגידו), זירת הקרב בין כוחות האור והחושך; קרב גדול אחרון; מושג לציון מלחמת גוג ומגוג

Har M egido

CITY FROM EGIDO
CITY FROM EGIDIO
COMMUNITY FROM EGIDIO
COMMUNITY OF EGIDIO

Armageddon
For other uses, see Armageddon (disambiguation).
Armageddon (Greek αρμαγεδδων; also spelled Har-Magedon in some modern English translations) mentioned in the Book of Revelation in the Christian New Testament, or more generally, an apocalyptic catastrophe.
The word Armageddon in Scripture is known only from a single verse in the Greek New Testament, where it is said to be Hebrew, but it is thought to represent the Hebrew words
Har Megido (הר מגידו), meaning "Hill of, OR CITY OF Megiddo". Megiddo was the location of many decisive battles in ancient times (see Battle of Megiddo).
SEE: PEACE AND SAFETY
Sant'Egidio = Trastevere, Italy -Part of - Rome, Italy
near Vatican City
That Great City that rules over the kings of the earth.
Revelation Chapter 16 - Chapter 17
1Thessolonians 5:3
For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

2007-10-27T03:16:00.000-07:00

2007-10-26T19:17:00.000-07:00

http://www.revelationman.blogspot.com/

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