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Since the beginning of human history, stories of strange spirits, demons, and creatures of the night have haunted mankind. Bach Cello Suite 2 Guitar Pdf Free. Catalog of those particular spirits and entities having the most significant potential impact upon those practicing the magical. Creator Deities: Ptah, Gaea, Brahma.

DOCTRINE AND DISCIPLINE We must distinguish between the doctrine of Marcion himself and that of his followers. Marcion was no Gnostic dreamer. He wanted a untrammeled and undefiled by association with Judaism. Was the New Covenant pure and simple. Abstract questions on the origin of or on the essence of the Godhead interested him little, but the was a to the faithful and a stumbling-block to the refined and by its crudity and cruelty, and the had to be set aside. The two great obstacles in his way he removed by drastic measures.

He had to account for the existence of the and he accounted for it by postulating a secondary deity, a demiurgus, who was god, in a sense, but not the supreme; he was just, rigidly just, he had his qualities, but he was not the god, who was Father of Our Christ. The metaphysical relation between these two gods troubled Marcion little; of divine emanation, aeons, syzygies, eternally opposed principles of and evil, he knows nothing. He may be almost a Manichee in practice, but in theory he has not reached absolute consistency as Mani did a hundred years later. Marcion had secondly to account for those passages in the which countenanced the Old.

He resolutely cut out all texts that were contrary to his; in fact, he created his own admitting but one gospel, a mutilation of St. Luke, and an Apostolicon containing ten epistles of St.

The mantle of had fallen on the shoulders of Marcion in his struggle with the Judaisers. The Catholics of his day were nothing but the Judaisers of the previous century. The pure Pauline Gospel had become corrupted and Marcion, not obscurely, hinted that even the pillar Apostles, Peter, James, and had betrayed their trust. He loves to speak of 'false ', and lets his hearers infer who they were.

Once the has been completely got rid of, Marcion has no further desire for change. He makes his purely New TestamentChurch as like the Church as possible, consistent with his deep seated Puritanism. The first description of Marcion's doctrine dates from: 'With the help of the Marcion has in every country contributed to and the refusal to acknowledge the Creator of all the world as '. He recognizes another god, who, because he is essentially greater (than the World maker or ) has done greater deeds than he ( hos onta meizona ta meizona para touton pepikeni ) The supreme is hagathos, just and righteous.

The is all love, the inferior gives way to fierce anger. Though less than the god, yet the just god, as world creator, has his independent sphere of activity. They are not opposed as Ormusz and Ahriman, though the interferes in favour of men, for he alone is all-wise and all-powerful and loves mercy more than punishment. All men are indeed created by the Demiurge, but by special choice he elected the people as his own and thus became the of the Jews.

His theological outlook is limited to the, his struggle with the Church seems a battle with texts and nothing more. The is true enough, and the Prophets are messengers of the Demiurge, the is sure to come and found a millennial kingdom for the on earth, but the has nothing whatever to do with the of. The Invisible, Indescribable, ( aoratos akatanomastos agathos theos ), formerly unknown to the creator as well as to his creatures, has revealed Himself in Christ. How far Marcion admitted a Trinity of persons in the supreme Godhead is not known; is indeed the Son of God, but he is also simply 'God' without further qualification; in fact, Marcion's gospel began with the words; 'In the fifteenth year of the Emperor descended in and taught on the Sabbaths '. However daring and capricious this manipulation of the Gospel text, it is at least a splendid testimony that, in circles of the first half of the second century the Divinity of was a central dogma.

To Marcion however was Manifest not Incarnate. His is that of the Docetae rejecting the inspired history of the Infancy, in fact, any childhood of at all; Marcion's Savior is a 'Deus ex machina' of which mockingly says: 'Suddenly a Son, suddenly Sent, suddenly Christ!' Marcion admitted no of the Coming of whatever; the prophets foretold a only, and this had not yet appeared.

Marcion used the story of the three angels, who ate, walked, and conversed with and yet had no real human body, as an illustration of the of (Adv. Marc., III, ix). ) that when and seceders from Marcion began to believe that had a real body indeed, not by birth but rather collected from the elements, Marcion would prefer to accept even a putative birth rather than a real body. Whether this is Tertullian's mockery or a real change in Marcion's sentiments we do not know. To Marcion and flesh are not indeed essentially evil, but are contemptible things, a mere production of the Demiurge, and it was inconceivable that should really have made them His own. Christ's on earth was a continual contrast to the conduct of the Demiurge.

Some of the contrasts are cleverly staged: the sent bears to devour for puerile merriment (Kings)-- bade come to Him and He fondled and blessed them; the in his declared lepers unclean and banished them -- but touched and healed them. Christ's putative passion and death was the work of the Demiurge, who, in revenge for Christ's abolition of the delivered Him up to hell. But even in overcame the by preaching to the spirits in Limbo, and by His Resurrection He founded the true Kingdom of the God. (Haer., xlii, 4) says that believed that in brought to Cain, Core, Dathan and Abiron, Esau, and the Gentiles, but left in damnation all saints. This may have been held by some in the fourth century, but it was not the teaching of Marcion himself, who had no Antinomian tendencies.

Marcion denied the resurrection of the body, 'for flesh and blood shall not inherit the Kingdom of ', and denied the second coming of to judge the living and the dead, for the God, being all goodness, does not punish those who reject Him; He simply leaves them to the Demiurge, who cast them into everlasting fire. British Standard Bs 1363 Download Music. With regard to discipline, the main point of difference consists in his rejection of marriage, i.e. He baptized only those who were not living in matrimony: virgins, widows, celibates, and eunuchs (Tert., 'Adv. , I, xxix); all others remained catechumens.

On the other hand the absence of division between catechumens and baptized persons, in Marcionite worship, shocked orthodox Christians, but it was emphatically defended by Marcion's appeal to Gal., vi, 6. According to (Adv. Marc., I, xiv) he used water in baptism, anointed his faithful with oil and gave milk and honey to the catechumens and in so far retained the orthodox practices, although, says Tertullian, all these things are 'beggarly elements of the Creator.' Must have been excessive fasters to provoke the ridicule of in his Montanist days. Says they fasted on Saturday out of a of opposition to the God, who made the a day of rejoicing.

This however may have been merely a western custom adopted by them. HISTORY It was the of Marcionism to drift away almost immediately from its founder's ideas towards mere Gnosticism. Marcion's creator or was too inconsistent and illogical a conception, he was inferior to the yet he was independent; he was just and yet not good; his writings were true and yet to be discarded; he had created all men and done them no evil, yet they had not to worship and serve him.

Marcion's followers sought to be more logical, they postulated three principles: good, just, and wicked, opposing the first two to the last; or one principle only, the just being a mere of the God. The first opinion was maintained by Syneros and Lucanus or Lucianus. Of the first we know nothing beyond the mention of him in Rhodon; of the second we possess more information, and has devoted a whole to his refutation. Both Origen and Epiphanius, however, seem to know of Lucanus' sect only by hearsay; it was therefore probably extinct toward the end of the third century. (De Resur., Carn., ii) says that he outdid even Marcion in denying the resurrection, not only of the body, but also of the soul, only admitting the resurrection of some tertium quid ( pneuma as opposed to psyche?). Says that he had Lucanus' teaching in view when writing his 'De Anima'.

It is possible that Lucanus taught transmigration of souls; according to some of his day maintained it. Though Lucanus' particular sect may soon have died out, the doctrine comprised in the three principles was long maintained by Marcionites. Hippolytus' (c.

225) it was held by an Assyrian called Prepon, who wrote in defense of it a work called 'Bardesanes the Armenian' (Hipp., 'Adv. , VII, xxxi). Adamantius in his 'Dialogue' (see below) introduces a probable fictitious Marcionite doctrine of three principles, and evidently puts it forward as the prominent Marcionite doctrine of his day (374). The doctrine of the One Principle only, of which the is a creature, was maintained by the notorious Apelles, who, though once a of Marcion himself, became more of a Gnostic than of a Marcionist. He was accompanied by a girl called Philumena, a sort of clairvoyante who dabbled in magic, and who claimed frequent of and St. Paul, appearing under the of a boy. Calls this Philumena a prostitute, and accuses of unchastity, but Rhodon, who had known personally, refers to him as 'venerable in behavior and age'.

Often attacks him in writings ('De Praeser.,' lxvii; 'Adv. Marc.,' III, g. 11, IV, 17) and even wrote a work against him: 'Adversus Apelleiacos', which is unfortunately lost, though once known to and St. Some fragments of have been collected by A.

Harnack (first in 'Texte u. , VI, 3, 1890, and then ibid., XX, or new ser., V, 3, 1900), who wrote, 'De Gnosi Monarchica' (Leipzig, 1874), though emphatically repudiated Marcion's two gods and acknowledged 'One God, one Beginning, and one Power beyond all description' ( akatanomastos ). Mc 11 Cardinal, born in Dublin, 1816; died at Kingstown, 11 February, 1885; he was the son of poor. Irish politician, journalist, novelist, and historian, b. At Cork, 22 Nov., 1830; d. Bishop of Louisville, Kentucky, b.

At Brooklyn, N.Y., 10 Nov., 1823; d. 17 September, 1909. An editor, politician, and poet, born at Carlingford, Co. Louth, Ireland, 13 April, 1825. Physician and pioneer, born in the parish of La Riviere du Loup, Canada, 19 October, 1784; died.

Soldier, jurist; born at Laprairie, Canada, 21 March, 1838; died in New York, 21 April, 1906. An editor, convert, born at Duanesburg, New York, U. A., 1 April, 1820; died in Brooklyn, New. The first Bishop of Rochester, U. A.; born in New York City, 15 December, 1823; died. Jurist, son of the author James McSherry; born at Frederick, Maryland, 30 December, 1842; died. Author; born at LibertyTown, Frederick County, Maryland, 29 July, 1819; died at Frederick City.

Physician; born at Martinsburg, Virginia (now West Virginia ), 21 November, 1817; died.