NINE years ago, when last I had the honour to address the Academy, 1 I chose as my subject, ‘ The Commentary of Pelagius on the Epistles of Paul : The Problem of its Restoration ‘. In that lecture I endeavoured to sketch the history of the attempts to recover the lost commentary of Pelagius, the oldest extant book by a British author, and called attention to the anonymous MS., no. CXIX, of the Reichenau collection in the Grand-Ducal Library at Karlsruhe, which I claimed to be the only known example of the work in its original form. I also argued that it was the Vulgate text of the epistles that was employed by the author as the basis of his commentary, and suggested that this Reichenau MS. might thus be the best surviving authority for that text. It was at the same time my good fortune to prove for the first time that the related commentary, printed under the name of Primasius, was none other than the revision of the Pelagius commentary, which Cassiodorus and his pupils prepared. The lecture dealt also with other matters, which need not now be referred to.
SOCIETY FOR. PROMOTING
CHRISTIAN KNOWLEDGE. London
The Macmillan Company. New York.
It is hard to believe that the author of the treatise On the Trinity was simply an ambitious schemer, who adopted a popular theory to secure his own advancement. We may give him credit for having acted from the same zeal for the good of the Church and the glory of God which had led him previously to use his great abilities as a writer to explain the Catholic faith, his devotion to which was perfectly sincere. Religious speculations, some wild and fanciful, others deeply philosophical, were abroad in abundance, springing mostly from Greek or Eastern thinkers. Without the Church, some of these teachers tried to incorporate Christian elements into their systems ; while within, men who professed the faith had allowed these speculations to draw them from the faith as the Church understood it, into forms of opinion which the Church called heresy. Tertullian, in Africa, had written various treatises to purge the faith from these erroneous ideas, and to explain what it really is ; Novatian decided to do the same at Rome. He is the first great Roman writer; great, not only in his powers of thought, but in the cultured style, based upon his study of the best Latin authors, which he was able to devote to the expression of it.
APUD A. ASHER ET SOCIOS.
Corpus Haereseologicum tomis absolvetur octo, quorum primiis complectitur haereseographos minores Latinos, alter et tertius Epiphanii Panarium et Anacephalaeosin, quartus Theodoreti et Pseudo – Origenis libros, quintus loannis Damasceni, Leontii, Timothei compendia, adiunctis aliorum quorundam opusculis, sextus Irenaei libros, septimus atque octavus Nicetae Choniatae Thesaurum Orthodoxae Fidei, maximam partem adhuc ineditum.
Author: Pluquet, François André Adrien, 1716-1790; Migne, J.-P. (Jacques-Paul), 1800-1875
Volume: 1 & 2
Subject: Hérésies chrétiennes; Jansénistes
Publisher: Paris : Chez l’éditeur
Call number: b1737232
Digitizing sponsor: University of Ottawa
Book contributor: University of Ottawa
Collection: toronto; ottawau
Dictionnaire des jansénistes : vol. 2, col. 249-906
Previously published here, with the Google Books digitalization. There was available too a Gallica digitalization, but only the volume 2 still on line there.
The Donatist Communion was a most serious division in the North African Church. The actual separation occurred in Constantine’s reign ; but the circumstances causing it arose earlier out of Diocletian’s persecution. The first eighteen years of Diocletian’s lengthy reign formed for the Church at large a period of comparative peace. Persecutions, indeed, occurred in the dominions of one or other of the four rulers under whose administration the Empire was divided. But these attacks were only local and intermittent. Whatever the predilections of the subordinate Caesars, the old Emperor himself was, for political reasons, of a tolerant disposition. Christianity was believed in his palace and even in his family. Prisca, his wife, Valeria, his daughter, were, more or less distinctly, of the Christian faith. Christian convictions also prevailed among his most trusted servants. And the religion, thus existing in close proximity to the imperial presence, developed also in wider circles among the leading officials of the Empire at large. All this could scarcely be unknown, and it was tolerated for eighteen years. Then came a sudden change.
This book is available via Internet Archive, and was noticed in Donatismus too.
Today, i found two items of this work, hopeful may help to someone:
Author: Nestorius, Patriarch of Constantinople Nestorius, Friedrich Loofs, Georg Kampffmeyer, Stanley Arthur Cook
Possible copyright status: NOT_IN_COPYRIGHT
Digitizing sponsor: Google
Book from the collections of: Harvard University
They are Googlebooks volumes, and can be accessed via Internet Archive: