The Resistance to Christianity : The Heresies at the Origins of the 18th Century

Bibliographical References
Bibliographical References Aegerter, E., Joachim de Flore. L’Evangile eternal, Paris, 1928. Aeneas Silvius, Piccolomini (Pius II), De hortu et historia Bohemorum, in Omnia Opera, Basle, 1551. Aland, Kurt, Bibliographie zur Geschicte des Pietismus, Berlin-New York, 1972. — , Augustin und der Montanismus in Kirchengeschichtliche Entwuerfe, Guetersloh, 1960. Albert le Grand, Determinatio de novo spiritu; in Haupt (see below). Alexandrian, Histoire de la philosophie occulte, Paris, 1983. Alfaric, P., Le probleme de Jesus, Paris, 1965. Allier, R., “Les freres du libre-esprit,” in Religions et Societes, Paris, 1905. Alphandery, P., De quelques faits de prophetisme dans les sec... (From : TheAnarchistLibrary.org.)

Chapter 48 : The End of the Divine Right
Chapter 48: The End of the Divine Right In the profusion of its diverse tendencies, the triumph of Protestantism — in which the economic mechanisms that chaotically governed historical evolution burst the skin of the God that had clothed them in his myth — put an end to the notion of repressive orthodoxy and, consequently, the existence of “heresy.” The sects gave the [Greek] word hairesis the neutral meanings of “choice” and “option.” They entered into the currents of opinions that soon claimed, with Destutt of Tracy and Benjamin Constant, the name “ideologies.” The decapitation of Louis XVI, monarch of divine right, removed from God the ecclesiastical head at which — like a monstrous cephalopod — were articulated the secular arms that were tasked with imposing his writs of mandamus. The jubilation that, around the end of the [Eighteenth] century, brought down the churches... (From : TheAnarchistLibrary.org.)

Chapter 47 : Pietists, Visionaries and Quietists
Chapter 47: Pietists, Visionaries and Quietists The Pietists Born from the preaching of the Lutherian pastor Philippe-Jacob Spener (1635–1705), Pietism proceeded from the tradition of Johannes Denck, for whom faith — or its absence, because only private conviction was important — did not bother with sacraments, priests or pastors, nor even with the allegedly sacred texts. Under German and English Pietism, there also smoldered the thought of Jacob Boehme (1575–1624), the shoemaker from Gorlitz (in Silesia), whose doctrine was part of the Hermetic tradition and the subtle alchemy of individual experience. Without entering into an analysis of a rich and dense conception, it is possible to emphasize the point at which Pietism’s God, dissolved into nature, more perfectly annihilated the idea of God than atheism, which was content to reduce God to a social function presented everywhere in the exercise of power and aut... (From : TheAnarchistLibrary.org.)

Chapter 46 : The Jansenists
Chapter 46: The Jansenists While Holland and England, both of which acclimated themselves to the formal freedoms of the bourgeois revolution, engendered a multitude of sects whose language — still taking on theological artifices — less and less dissimulated their ideological texture, the Catholic countries, which were prey to the distraction of the Counter-Reformation, once again found in monarchal and pontifical absolutism the guarantee of a Catholicism that was restored to its temporal and spiritual powers. Indulging in the Constantinian parody of the divine right, Louis XIV persisted in dissimulating — under the pomp of a Church in which Bossuet enjoyed Lully — the pusillanimities of a tormented nature, corroded by the sourness of prestige. The sun, with which (in the manner of the mediocre ones) he claimed to crown himself, only dispensed its light upon the courtiers of literature and the arts, apt to dilute their genius... (From : TheAnarchistLibrary.org.)

Chapter 45 : Levellers, Diggers and Ranters
Chapter 45: Levelers, Diggers and Ranters By decapitating King Charles , the English Revolution removed God from public affairs. Cromwell’s instauration of a new republic, which was profitable for the interests of the small landowners and the bourgeoisie, revived (with the breath of freedom) the fire of working-class insurrection that had not ceased to smolder since the days of John Ball. More than anywhere else, the legends of Robin Hood and the beloved brigand had, in England, illustrated the idea — widely held, all things considered — that robbing the rich so as to soften the misfortunes of the poor restored the natural obligations of solidarity. The development of Protestantism as the ideology of emerging modern capitalism broke the old structure of the religious myth, at the same time that the barriers and walls raised everywhere by feudalism and the predominance of the agrarian economy ceded place to the free circulation of commodi... (From : TheAnarchistLibrary.org.)

Carpocratus, Epiphanius and the Tradition of Simon of Samaria
Chapter 14: Carpocratus, Epiphanius and the Tradition of Simon of Samaria In the encounter with the generally ascetic Christian current, which was propagated in the Second Century by gnostic esotericism and by the pistis of the New Prophecy, the teachings of Carpocratus and his son Epiphanius inscribed themselves in a line of life that only Simon of Samaria knew how to trace in thin strokes on the tormented grays of the era. Carpocratus’ biography remains obscure. Origen confused him with Harpocratus, son of Isis and Osiris, a solar god under Greco-Roman domination, often represented in the magic papyrus seated on a lotus, the male principle penetrating the feminine principle so as to impregnate her with his light. Carpocratus taught ... (From : TheAnarchistLibrary.org.)

Three Esseno-Christian Christs: Seth, Melchizedek, and Joshua/Jesus
Chapter 8: Three Esseno-Christian Christs: Seth, Melchizedek, and Joshua/Jesus The diverse sects of the movement that was given the general name of Essenism inscribed at the top rank of their preoccupations — which were conferred a dramatic reality by the Zealot movement — the question of the Messiah, the envoy in whom God would confide the care of leading the people towards a promised new earth. Due to their collaboration with the [Roman] occupiers, the Pharisians disapproved of Messianic speculations, and in particular those that, hoping for the reincarnation of Adam or one of his sons, claimed that the first man was a partner of God and took part in the creation of the world. For them, no Messiah — infatuated with some ... (From : TheAnarchistLibrary.org.)

Christs and Reformers: Popular Resistance to the Institutional Church
Chapter 26: Christs and Reformers: Popular Resistance to the Institutional Church By confirming the personal and temporal authority of the lax priests, bishops and collaborators, against whom Tertullian, Hippolyte, Clement of Alexandria, Origen, Novatian, Donat and those faithful to popular Christianity had rebelled, the Church loosed upon the world — with the mission of circumventing kings, lords and worldly owners — a horde of clerics who were most often avid and unscrupulous. The intention of Gregoire of Tours’ Historia Francorum was to draft an devastating affidavit concerning clerical morals in Sixth Century Gaul. With rare exceptions, the men in question were merely debauched parish priests and dignitaries, looters a... (From : TheAnarchistLibrary.org.)

The Dissidents from Lutheranism and Calvinism
Chapter 39: The Dissidents from Lutheranism and Calvinism In 1523, Luther published the treatise Jesus-Christ was born Jewish, which accused the papacy of having distanced the Jews from the truth faith. The Church had confined them to usury; it had calumnied them, accused them of “using the blood of Christians to remove their bad ordor,” and “I do not know what [other] nonsense.” “If we would like to help them,” the Reformer wrote, “it is the law of Christian love that we must apply to them, not the law of the Popes.” What became of such beautiful provisions, after the “Constantinian” turn of the religion called reformed, and the appeal to a holy war against the peasants? In 1543, ... (From : TheAnarchistLibrary.org.)

Donat and the Circoncellions
Chapter 20: Donat and the Circoncellions From the moment that Constantine agreed to support the Christian communities in 313, he took hold of the Church and treated it as an instrument of his State power. To the bishops he recognized, he accorded the license to promulgate sentences under imperial protection [caution]. His politics of great works (in Rome, Saint Peter, Saint John of Lateran and Saint Agnes; in Jerusalem, Saint Sepulcre), which honored a faith that he openly mocked if it did not cement his own absolutism, aroused the reprobation of a popular Christianity that had been impregnated by asceticism and martyrdom ever since the end of the Second Century. An old contention opposed the party of the tortured, the Christians who remain... (From : TheAnarchistLibrary.org.)