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Christianisme anténicéen (French Wikipedia)

Analysis of information sources in references of the Wikipedia article "Christianisme anténicéen" in French language version.

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13ccel.org
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biblegateway.com

books.google.com

  • Roger D. Haight, Christian Community in History Volume 1: Historical Ecclesiology, Continuum International Publishing Group, , 83–84 p. (ISBN 978-0-8264-1630-8, lire en ligne) :

    « The churches were becoming ever more distant from their origins in space and time. They were growing and with growth came new or false teachings, the sources of controversy and division. »

  • Richard Wagner, Christianity for Dummies (John Wiley & Sons 2011 (ISBN 978-1-11806901-1))
  • Paul F. Bradshaw, The Search for the Origins of Christian Worship, Oxford University Press, , 78–80 p. (ISBN 978-0-19-521732-2, lire en ligne)
  • "The Didache, representing practice perhaps as early as the beginning of the second century, probably in Syria, also assumes immersion to be normal, but it allows that if sufficient water for immersion is not at hand, water may be poured three times over the head. The latter must have been a frequent arrangement, for it corresponds with most early artistic depictions of baptism, in Roman catacombs and on sarcophagi of the third century and later. The earliest identifiable Christian meeting house known to us, at Dura Europos on the Euphrates, contained a baptismal basin too shallow for immersion. Obviously local practice varied, and practicality will often have trumped whatever desire leaders may have felt to make action mime metaphor" (Margaret Mary Mitchell, Frances Margaret Young, K. Scott Bowie, Cambridge History of Christianity, Vol. 1, Origins to Constantine (Cambridge University Press 2006 (ISBN 978-0-521-81239-9)), pp. 160–61).
  • Robert Lee Williams, Bishop Lists: Formation of Apostolic Succession of Bishops in Ecclesiastical Crises, Gorgias Press LLC, (ISBN 978-1-59333-194-8, lire en ligne), p. 6
  • (en) Roger D. Haight, Christian Community in History, vol. 1 : Historical Ecclesiology, Continuum International Publishing Group, , 83–84 p. (ISBN 978-0-8264-1630-8, lire en ligne)
  • Bart D. Ehrman, The New Testament: A Historical Introduction to the Early Christian Writings, Oxford University Press, (ISBN 978-0-19-508481-8, lire en ligne), p. 8 :

    « The New Testament contains twenty-seven books, written in Greek, by fifteen or sixteen different authors, who were addressing other Christian individuals or communities between the years 50 and 120 (see box 1.4). As we will see, it is difficult to know whether any of these books was written by Jesus' own disciples. »

  • Elizabeth Ann Clark, Women in the Early Church, Liturgical Press, (ISBN 978-0-8146-5332-6, lire en ligne), p. 15

brynmawr.edu

bmcr.brynmawr.edu

  • For a review of the most recent editions of the Apostolic Fathers and an overview of the current state of scholarship, see Timothy B. Sailors, « Bryn Mawr Classical Review: Review of The Apostolic Fathers: Greek Texts and English Translations », Bryn Mawr Classical Review,‎ (lire en ligne)

ccel.org

  • Ignatius of Antioch Letter to the Magnesians 10, Letter to the Romans (Roberts-Donaldson tr., Lightfoot tr., Greek text)
  • Against Heresies 5.32.
  • ”Among the Apostolic Fathers Barnabas is the first and the only one who expressly teaches a pre-millennial reign of Christ on earth. He considers the Mosaic history of the creation a type of six ages of labor for the world, each lasting a thousand years, and of a millennium of rest, since with God ‘one day is as a thousand years.’ Millennial Sabbath on earth will be followed by an eight and eternal day in a new world, of which the Lord’s Day (called by Barnabas ‘the eighth day’) is the type" (access The Epistle of Barnabas here). Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 382.
  • « Introductory Note to the Fragments of Papias », Ccel.org, (consulté le )
  • “Origen (Princ. II, 2-3)) rejects the literal interpretation of Rev 20-21, gives an allegorical interpretation of it and so takes away the scriptural foundation of Millenarism. In the East: Dionysius of Alexandria had to argue hard against Egyptian communities with millenarian convictions (in Euseb. HE VII, 24-25). M. Simonetti, “Millenarism” in Encyclopedia of the Early Church, Translated by Adrian Walford, Volume 1 (New York: Oxford University Press, 1992), 560. It is doubtless that Origen respected apostolic tradition in interpretation. It was Origen himself who said "Non debemus credere nisi quemadmodum per successionem Ecclesiae Dei tradiderunt nobis" (In Matt., ser. 46, Migne, XIII, 1667). However as it is noted in The Catholic Encyclopedia "Origen has recourse too easily to allegorism to explain purely apparent antilogies or antinomies. He considers that certain narratives or ordinances of the Bible would be unworthy of God if they had to be taken according to the letter, or if they were to be taken solely according to the letter. He justifies the allegorism by the fact that otherwise certain accounts or certain precepts now abrogated would be useless and profitless for the reader: a fact which appears to him contrary to the providence of the Divine inspirer and the dignity of Holy Writ."
  • « NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine », Ccel.org (consulté le )
  • "He (Jesus) came to save all through means of Himself—all, I say, who through Him are born again to God and children, infants, and boys, and youths, and old men" (Adversus Haereses, ii, 22, 4)
  • "The delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary ... that the sponsors likewise should be thrust into danger? ... For no less cause must the unwedded also be deferred—in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom—until they either marry, or else be more fully strengthened for continence" (On Baptism 18).
  • Eusebius, « Church History », p. 5.24
  • Irenaeus Against Heresies 3.3.2: the "...Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. ...The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate."
  • Canon VI of the First Council of Nicea, which closes the period under consideration in this article, reads: "Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges. And this is to be universally understood, that if any one be made bishop without the consent of the Metropolitan, the great Synod has declared that such a man ought not to be a bishop ..." As can be seen, the title of "Patriarch", later applied to some of these bishops, was not used by the Council: "Nobody can maintain that the bishops of Antioch and Alexandria were called patriarchs then, or that the jurisdiction they had then was co-extensive with what they had afterward, when they were so called" (ffoulkes, Dictionary of Christian Antiquities, quoted in Volume XIV of Philip Schaff's The Seven Ecumenical Councils).
  • The Anathemas Against Origen, by the Fifth Ecumenical Council (Schaff, Philip, "The Seven Ecumenical Councils", Nicene and Post-Nicene Fathers, Series 2, Vol. 14. Edinburgh: T&T Clark)
  • The Anathematisms of the Emperor Justinian Against Origen (Schaff, op. cit.)

collinsdictionary.com

  • presbyter. CollinsDictionary.com. Collins English Dictionary – Complete & Unabridged 11th Edition. Retrieved 6 October 2012.

cornell.edu

caesarea.landscape.cornell.edu

doi.org

dx.doi.org

earlychristianwritings.com

ewtn.com

  • "Since there prevails a custom and ancient tradition to the effect that the bishop of Aelia is to be honoured, let him be granted everything consequent upon this honour, saving the dignity proper to the metropolitan" (Canon 7).

history.com

issn.org

portal.issn.org

lhistoire.fr

  • Catherine Virlouvet, « L'Histoire »,

newadvent.org

  • « Dialogue with Trypho (Chapters 31-47) », Newadvent.org (consulté le )
  • “Origen (Princ. II, 2-3)) rejects the literal interpretation of Rev 20-21, gives an allegorical interpretation of it and so takes away the scriptural foundation of Millenarism. In the East: Dionysius of Alexandria had to argue hard against Egyptian communities with millenarian convictions (in Euseb. HE VII, 24-25). M. Simonetti, “Millenarism” in Encyclopedia of the Early Church, Translated by Adrian Walford, Volume 1 (New York: Oxford University Press, 1992), 560. It is doubtless that Origen respected apostolic tradition in interpretation. It was Origen himself who said "Non debemus credere nisi quemadmodum per successionem Ecclesiae Dei tradiderunt nobis" (In Matt., ser. 46, Migne, XIII, 1667). However as it is noted in The Catholic Encyclopedia "Origen has recourse too easily to allegorism to explain purely apparent antilogies or antinomies. He considers that certain narratives or ordinances of the Bible would be unworthy of God if they had to be taken according to the letter, or if they were to be taken solely according to the letter. He justifies the allegorism by the fact that otherwise certain accounts or certain precepts now abrogated would be useless and profitless for the reader: a fact which appears to him contrary to the providence of the Divine inspirer and the dignity of Holy Writ."
  • "Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone."« The First Apology, Chapter 61 », New Advent (consulté le )
  • Catholic Encyclopedia: The Pope
  • « Catholic Encyclopedia - List of Popes », New Advent (consulté le )
  • Catholic Encyclopedia: Jerusalem (AD 71-1099)
  • Catholic Encyclopedia: Tertullian

pbs.org

questia.com

religionfacts.com

tertullian.org

  • [1] Vincent of Lerins in 434AD, Commonitorium, 17, describes Tertullian as 'first of us among the Latins' (Quasten IV, p.549)

tools.wmflabs.org