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Sunday 30 June 2013

The Sabbath Fast in Rome: John Cassian (ca. 360-ca. 430 A.D.)

How it was brought about that they fast on the Sabbath in the city.

BUT some people in some countries of the West, and especially in the city [Rome], not knowing the reason of this indulgence, think that a dispensation from fasting ought certainly not to be allowed on the Sabbath, because they say that on this day the Apostle Peter fasted before his encounter with Simon [Magus].
The Institutes of John Cassian, bk. 3, ch. 10
(Schaff, Philip, & Wace, Henry (Eds.), A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Edinburgh: T & T Clark, New York: The Christian Literature Company, 1894, vol. 11, p. 218).




Assembling on the Sabbath: The Ecclesiastical History of Sozomen (c. 425 A.D.)

The people of Constantinople, and almost everywhere, assemble together on the Sabbath, as well as on the first day of the week, which custom is never observed at Rome or at Alexandria.
The ecclesiastical history of Sozomen, comprising a history of the church from A.D. 323 to A.D. 425, bk. 7, ch. 19
(Schaff, Philip, & Wace, Henry (Eds.), A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Edinburgh: T & T Clark, New York: The Christian Literature Company, 1890, vol. 2, p. 390).

The Sabbath and the Lord's Supper: The Ecclesiastical History of Socrates Scholasticus (c. 400 A.D.)

For although almost all churches throughout the world celebrate the sacred mysteries on the sabbath of every week, yet the Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this.
The ecclesiastical history of Socrates Scholasticus, bk. 5, ch. 22
(Schaff, Philip, & Wace, Henry (Eds.), A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Edinburgh: T & T Clark, New York: The Christian Literature Company, 1890, vol. 2, p. 132).

Saturday 29 June 2013

The Rise of the Roman Catholic Church Coincident with the Fall of the Roman Empire

It is, therefore, by a particular decree of Divine Providence that, at the fall of the Roman Empire and  its  partition  into  separate  kingdoms,  the  Roman  Pontiff, whom  Christ  made  the head  and  center  of  his entire  Church, acquired civil power.
Pius IX, Apos. Let. Cum Catholica Ecclesia, March 26, 1860
(Papal Teachings: The Church, Selected and arranged by the Benedictine Monks of Solesmes, trans. Mother E. O’Gorman, Boston, MA.: Daughters of St. Paul, c1962, par. #225, p. 160)

Poiché per operare liberamente, come era necessario, doveva fruire di quei supporti che rispondevano alle condizioni e alle esigenze dei tempi, per una speciale disposizione della divina Provvidenza avvenne che, quando l’Impero Romano si dissolse e fu diviso in vari regni, il Romano Pontefice, costituito da Cristo capo e centro di tutta la Chiesa, ottenne un Principato civile.  
Pius IX, Apos. Let. Cum Catholica Ecclesia, March 26, 1860, 2 (<http://www.intratext.com/IXT/ITA0493/__P2.HTM>)

The Suebi (Germanic tribe), a Grove where the Race Arose and their god Dwells, and Withing Like a Snake?

They describe the Semnones as the most ancient and best-born tribe of the Suebi: this credibility of their antiquity is confirmed by religion: at fixed seasons all tribes of the same name and blood gather through their delegations at a certain forest—
“Haunted by visions beheld by their sires and the awe of the ages”
—and after publicly offering up a human life, they celebrate the grim “initiation” of their barbarous worship. There is a further tribute which they pay to the grove: no one enters it until he has been bound with a cord: he puts off equality and advertises in his person the might of the deity: if he chance to fall, he must not be lifted up or rise—he must writhe along the ground until he is out again: the whole superstition cames to this, that it was here where the race arose, here where dwells the god who is lord of all things; everything else is subject
to him and vassal. The prosperity of the Semnones enforces the idea: they occupy one hundred cantons, and from their large number it results that they consider themselves the head of the Suebi. 
Tacitus, Cornelius,  Germania, 39.
(Agricola, trans. M. Hutton, rev. by R. M. Ogilvie, Germania, trans. by M. Hutton, rev. by E. H. Warmington, Dialogus, trans. by W. Peterson, rev. by M. Winterbottom, London: W. Heinemann; Cambridge, Mass.: Harvard University Press, 1980, p. 194, 195).

The Power that Prevents the Rise of the Antichrist for Early Christians: Jerome (A.D. 345-20 September 420)

But what am I doing? Whilst I talk about the cargo, the vessel itself founders. He that letteth is taken out of the way, and yet we do not realize that Antichrist is near. Yes, Antichrist is near whom the Lord Jesus Christ “shall consume with the spirit of his mouth.” ...
...
... For thirty years the barbarians burst the barrier of the Danube and fought in the heart of the Roman Empire. ... Yet who will hereafter credit the fact or what histories will seriously discuss it, that Rome has to fight within her own borders not for glory but for bare life ...
letter cxxiii, ch. 16 & 17, to Ageruchia
(Schaff, Philip, & Wace, Henry (Eds.), A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Edinburgh: T & T Clark, New York: Charles Scribner's Sons, 1912, vol. 6, pp. 236, 237).







The First Man and Woman: Sioux (Upper Mssouri)

Tradition of the Sioux.—“Before the creation of man, the Great Spirit (whose tracks are yet to be seen on the stones, at the Red Pipe, in form of the tracks of a large bird) used to slay the buffaloes and eat them on the ledge of the Red necks, on the top of the Côteau des Prairies, and their blood running on to the rocks, turned them red. One day when a large snake had crawled into the nest of the bird to eat his eggs, one of the eggs hatched out in a clap of thunder and the Great Spirit catching hold of a piece of the pipe stone
to throw at the snake, moulded it into a man. This man’s feet grew fast in the ground where he stood for many ages, like a great tree, and therefore he grew very old; he was older than an hundred men at the present day; and at last another tree grew up by the side of him, when a large snake ate them both off at the roots, and they wandered off together; from these have sprung all the people that now inhabit the earth.” 

The above tradition I found amongst the Upper Missouri Sioux, but which, when I related to that part of the great tribe of Sioux who inhabit the Upper Mississippi, they seemed to know nothing about it. The reason for this may have been, perhaps, as is often the case, owing to the fraud or excessive ignorance of the interpreter, on whom we are often entirely dependent in this country; or it is more probably owing to the very vague and numerous fables which may often be found, cherished and told by different bands or families in the same tribe, and relative to the same event.
Catlin, George, 1796-1872, Letters and Notes on the Manners, Customs, and Conditions of the North American Indians; Written During Eight Years’ Travel (1832-1839) Amongst the Wildest Tribes of Indians in North America, 2 vols, intro. Marjorie Halpin, 250 photographic reproductions of paintings in the Catlin collection of the United States National Museum, New York: Dover Publications, 1973, letter 54, vol. 2, pp. 168-169.


Catlin, George, 1796-1872, Letters and Notes on the Manners, Customs, and Conditions of the North American Indians; Written During Eight Years’ Travel (1832-1839) Amongst the Wildest Tribes of Indians in North America, 2 vols, London: published by the author, at the Egyptian Hall, Piccadilly, 1841, letter 54, vol. 2, pp. 168-169.

Babylon, a Code Name for Early Christians: Eusebius (A.D. 345-20 September 420)

And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: “The church
that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.”
The church history of Eusebius, bk. 2, ch. 15
(Schaff, Philip, & Wace, Henry (Eds.), A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Second Series, Edinburgh: T & T Clark, New York: Charles Scribner's Sons, 1904, vol. 1, p. 116)

Tamoanchan: the Name of the Aztec Paradise and Place of "the Fall"

One myth, to which only brief references survive (Codices Telleriano-Remensis, 1899, fols. 11r, 18v, and Vaticanus A, 1900, fols. 17r, 27v, 28r), assigned the gods originally to a kind of primordial “terrestrial paradise,” Tamoanchan (probably a Mayance word meaning “Place of the Bird-Serpent”; it was apparently identified at Spanish contact with the ruins of Xochicalco, Morelos), from which, after committing the sin of plucking forbidden flowers, they had been cast out.

Aztec Fall: Codex Borgia, p. 66


(Seler, Eduard, 1849-1922, Comentarios al Códice Borgia, 3 vols, trans. Mariana Frenk, México: Fondo de Cultura Económica, 1963 (1980 printing),  vol. 3, p. 66)

[Itzpapalotl: la diosa chichimeca, la tzitzimitl = "Itzpapalotl: the goddess of "]
[Tlillan: la casa de las tinieblas = "Tlillan: the house of darkness"]
[Tamoanchan: la casa del descenso, la casa del nacimiento = "Tamoanchan: the house of descent, the house of birth"]
[ixquimilli: el pecador = "ixquimilli: the sinner"]
[huetziliztli: la caida = "huetziliztli: the fall"]
[Note: Codex Borgia is generally believed to be a pre-conquest codex.]

Babylon a Code Name for Early Christians: Hippolytus (A.D. 170-236)

For he [the apostle John] sees, when in the isle Patmos, a revelation of awful mysteries, which he recounts freely, and makes known to others. Tell me, blessed John, apostle and disciple of the Lord, what didst thou see and hear concerning Babylon? Arise, and speak; for it sent thee also into banishment.
Treatise on Christ and antichrist, sec. 36.
(Roberts, Alexander, & Donaldson, James (Eds.), The Ante-Nicene Fathers: Translations of the writings of the fathers down to A.D. 325, Edinburgh: T & T Clark, Buffalo: The Christian Literature Company, 1886,  vol. 5, p. 211)

Truth is Stranger than Fiction

Truth is stranger than fiction. - Lord Byron, Don Juan, 1823.