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.)

The Inventors of a Christian Theology: Basilides, Valentine, Ptolemy
Chapter 12: The Inventors of a Christian Theology: Basilides, Valentine, Ptolemy In the crucible of Alexandria, the expectation of a Savior who would untangle the obscure roads of the destiny of humanity produced such disparate developments as ancient Egyptian wisdom, Greek thought, eastern magic and the Hebrew myths. From opposite directions, Philo of Alexandria and Simon of Samaria projected the shadow of an absent person who carved into Judeo-Christian asceticism the aspiration of man to save himself. Against Nazarenism and Elchasaitism, which were forms of Essenism that had been offered up to Greek modernity, there was the will to emancipate oneself from the Gods, which was celebrated by men such as Lucrecius of Rome, Simon of Samaria, ... (From : TheAnarchistLibrary.org.)

The Flagellants
Chapter 34: The Flagellants Stoicism taught that one should endure suffering; Judeo-Christianity taught one to love it. From punishment as proof of divine love to the love of punishment was only a step. Did not the markets in dereliction, death and fear count among the most profitable for the Church? The appearance in Perugia around 1250 of the movement of the Flagellants inscribed itself in a conjuration of events — the famine of 1250, the plague of 1259, the bloody struggle between the Guelphs and the Ghibellins — that was propitious for the nourishment of the sentiment that the displeasure of losing oneself carried the consolation of involving the whole world in that loss. The Joachimite expiration date once more catalyzed th... (From : TheAnarchistLibrary.org.)

The Victory of the Reformers and the Birth of the Protestant Churches
Chapter 38: The Victory of the Reformers and the Birth of the Protestant Churches That which is called the Reformation and saw the emergence of schismatic churches around Martin Luther and John Calvin did not add any fundamental novelty to the program of the reformers who, from the Eleventh Century on, fought against the temporal interests of Rome’s clergy. Commonly accepted among historians, the idea of Catholicism’s control over the people of Europe was contradicted from the moment that one distanced oneself from the power of the laws imposed by the princes and the ecclesiastical authority, with its grid of parishes, confessors, priests, inquisitors and preachers who propagated guilt, horror of sexuality, the Satanism of women... (From : TheAnarchistLibrary.org.)

The Spiritual Libertines
Chapter 41: The Spiritual Libertines At the same time that the Spanish Inquisition worried itself with people who, unconcerned with Catholicism, Protestantism, the Church and its reforms, lived in the quest for love and discovered in it the very meaning of their existence, Luther and Calvin attempted to subdue — in the countries slowly conquered by their glacial truths — the natural liberties that authorized among the people the spiritual liberties that were being arrogated by the Reformers. Eloi Pruystinck And The Loyists Thanks to economic development, around 1520 Antwerp saw the new wave of individual initiative push towards the shore the audacities of private enterprise, the reconversion of God into divine capital and, at th... (From : TheAnarchistLibrary.org.)

The Spirituals, Also Called Messalians or Euchites
Chapter 21: The Spirituals, Also Called Messalians or Euchites Unlike Arianism, Donatism and Monophysism — which, born from rivalries of nations and churches, might better be characterized as schisms rather than heresies — the movement of the “Spirituals,” who were called Messalians or Euchites by their adversaries, was only Christian in appearance, under which was expressed the ordinary taste for life, so easily diverted [tourne] by dereliction, leveling and destructive asceticism, or religious or political fanaticism. By combating the rigor of the New Prophecy, as it was perpetuated by Novatian, Donat and the Circoncellions, the Church of Rome used a political wisdom of which many popes later showed themselves to b... (From : TheAnarchistLibrary.org.)