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Updated: June 21, 2025
Chrysostom, St. Gregory Nazianzen, and Theodoret, Sozomen and Socrates, in their ecclesiastical histories. The sophist Libanius, who was an enemy of the Christians, confessed also that St. Babylas had silenced the oracle of Apollo, in the suburbs of Antioch.
Theodoret says, "The Ishmaelites, coming by tribes of two hundred and three hundred at a time, and sometimes even a thousand, deny, with shouts, the error of their fathers, and breaking in pieces before that great illuminator, the images which they had worshiped, and renouncing the orgies of Venus, they received the Divine sacrament." Rude barbarians confessed their sins in tears.
The Philosophumena say nothing on this point, except that Epinoia "throws all the Powers in the World into confusion through her unsurpassable Beauty." Theodoret briefly follows Irenaeus. In these contradictory accounts we have a great confusion between the rôles played by Nous and Epinoia, the Father and Thought, the Spirit and Spiritual Soul.
So King Theodoret kissed Perion upon both cheeks, and created him generalissimo of King Theodoret's forces. It was upon St. George's day that Perion set sail with thirty-four ships of great dimensions and admirable swiftness. "Do you bring me back Demetrios in chains," said the King, fondling Perion at parting, "and all that I have is yours."
The original authorities are Ammianus Marcellinus, Zosimus, Sozomen, Socrates, orations of Gregory Nazianzen, Theodoret, the Theodosian Code, Sulpicius Severus, Life of Martin of Tours, Life of Ambrose by Paulinus, Augustine's "De Civitate Dei," Epistles of Ambrose; also those of Jerome; Claudien.
Theodoret hastily explained that his was merely a general observation, without any personal bearing. How Demetrios Was Taken Thus it was that war awoke and raged about the province of Demetrios as tirelessly as waves lapped at its shores. Demetrios fought nakedly against accoutred soldiers and had killed two of them with his hands before he could be quieted by an admiring Perion.
For what can be said more plainly, than that which Ambrose saith: "Bread and wine remain still the same they were before, and yet are changed into another thing:" or, that which Gelasius saith: "The substance of the bread, or the nature of the wine, ceaseth not so to be:" or, that which Theodoret saith: "After the consecration the mystical signs do not cast off their own proper nature; for they remain still on their former substance, form, and kind:" or that which Augustine saith: "That which ye see is the bread and cup, for so our eyes tell us: but that which your faith requireth to be taught, is this: the bread is the body of Christ, and the cup is His blood:" or that which Origen saith: "The bread which is sanctified by the Word of God, as touching the material substance thereof, goeth into the belly, and is cast out into the privy:" or that which Christ Himself said, not only after the blessing of the cup, but after he had ministered the communion: "I will drink no more of this fruit of the vine."
Thus had they endured for two-and-forty years, exposed to sun and wind, to frost and rain, taking no food at times for many days together. I have no mind to finish the picture, and still less to record any of the phrases of rapturous admiration with which Bishop Theodoret comments upon their pitiable superstition.
Were then Origen, Ambrose, Augustine, Chrysostom, Gelasius, Theodoret, forsakers of the Catholic faith? was so notable a consent of so many ancient bishops and learned men nothing else but a conspiracy of heretics? or is that now condemned in us, which was then commended in them? or is the thing now, by alteration only of men's affections, suddenly become schismatic, which in them was counted Catholic? or shall that which in times past was true, now by-and-by, because it liketh not these men, be judged false? let them then bring forth another Gospel, and let them show the causes why these things, which so long have openly been observed and well-allowed in the Church of God, ought now in the end to be called in again.
Her filial impatience was seconded by the pious bishop: Theodoret, in a letter still extant, recommends Maria to the bishop of Ægæ, a maritime city of Cilicia, which was frequented, during the annual fair, by the vessels of the West; most earnestly requesting, that his colleague would use the maiden with a tenderness suitable to her birth; and that he would intrust her to the care of such faithful merchants, as would esteem it a sufficient gain, if they restored a daughter, lost beyond all human hope, to the arms of her afflicted parent.
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