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but I give my judgement, as one that hath obtained mercy of the Lord to be faithful. I think therefore that this is good by reason of the present distress, namely, that it is good for a man to be as he is… See, the
Apostle confesses that as regards virgins he has no commandment of the Lord, and he who had with authority laid down the law respecting husbands and wives, does not dare to command what the Lord has not enjoined. And rightly too. For what is enjoined is commanded, what is commanded must be done, and that which must be done implies punishment if it be not done. For it is useless to order a thing to be done and yet leave the individual free to do it or not do it. If the Lord had commanded virginity He would have seemed to condemn marriage, and to do away with the seed-plot of mankind, of which virginity itself is a growth. If He had cut off the root, how was He to expect fruit If the foundations were not first laid, how was He to build the edifice, and put on the roof to cover all! Excavators toil hard to remove mountains; the bowels of the earth are pierced in the search for gold. And, when the tiny particles, first by the blast of the furnace, then by the hand of the cunning workman have been fashioned into an ornament, men do not call him blessed who has separated the gold from the dross but him who wears the beautiful gold. Do not marvel then if, placed as we are, amid temptations of the flesh and incentives to vice, the angelic life be not exacted of us, but merely recommended. If advice be given, a man is free to proffer obedience; if there be a command, he is a servant bound to compliance.
682:
alters the word "overthrown" with "tempted". This may show that either Jerome missed a point that
Jovinian was making, as his argument on this point was much shorter. The word "overthrow" may have indicated much more significance than a believer committing sin since Jovinian believed that a believer was able to sin after the baptism. He wrote that if they do sin, they must repent. Rather, Jovinian seems to have been arguing that something significant occurs in the life of the believer when he or she is baptized, something that goes beyond peccability. This quote reveals a concern not simply over the presence of sin, but over the future state of believers. Jovinian evidently argued that baptism, administered “with full assurance of faith”, places believers in a state in which the blessings they experience as a result are not diminished by the presence of sin.
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salvation for those who are released, one destruction for those who stay behind”. Jovinian rejected the idea that believers should be divided into classes, some more spiritual than others, because the New
Testament repeatedly emphasizes that all believers partake of the body and blood of Christ (John 6:56), that the Holy Spirit indwells all believers (1 Cor 6:19), and that the Church itself is one. For these reasons, the common teaching that an ascetic lifestyle produces greater reward should be rejected. All believers possess the presence of Christ and are part of the same body. Therefore, all experience the same reward.
616:—though without giving up his status as monk. Jovinian was apparently broadly read and adduced examples from secular literature, which did not sit well at the synods. He became the leader of a group of disciples: Auxentius, Genialis, Germinator, Felix, Prontinus, Martianus, Januarius and Ingeniosus are identified in the act of 390 condemning him. His writings praising the excellence of marriage, which he published from Rome, were condemned at a synod held in Rome under Pope Siricius and subsequently at the Milan synod.
1654:
630:
641:, written in 409, that he "amidst pheasants and pork rather belched out than breathed out his life", it is inferred by some (who assume Jerome to speak from authoritative knowledge and not merely in his usual highly rhetorical mode of vituperation) that he was then dead, and had not been made to suffer for his views too strenuously. In fact, penalties of quite a cruel nature were often meted out upon heretics during the reign of
1229:
conception of the opposite moral states. He limits the impossibility of relapse to the truly regenerate, who "plena fide in baptismate renati sunt," and makes a distinction between the mere baptism of water and the baptism of the Spirit, which involves also a distinction between the actual and the ideal church.
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Jerome, Against
Jovinian, 2.1, 387. Jerome’s original wording is almost certainly an accurate record of Jovinian’s words. David Hunter argues that Jerome either did not understand Jovinian’s point about baptism, or by altering the wording he allowed himself to take on an issue he could easily refute,
685:
In other words, Jovinian argued for what historian David Hunter called the final indefectibility of believers rather than their personal impeccability. Those who are baptized into the Church are in a permanent state of grace. Jovinian limited the impossibility of relapse to the truly regenerate, thus
676:
Jovinian also maintained that abstinence is no better than the partaking of food in the right disposition. Looking back into the creation, Jovinian stated that God gave dominion to humanity over the creation. After the great flood, God allowed humanity to take food not only from plants, but also from
681:
in the New
Testament also teaches that all food is clean if they are eaten with thankfulness (Romans 14:20). Another point that Jovinian argues is, "they who with full assurance of faith have been born again in baptism, cannot be overthrown by the devil." As Jerome critiques in his treatise, Jerome
671:
I do you no wrong, Virgin: you have chosen a life of chastity on account of the present distress: you determined on the course in order to be holy in body and spirit: be not proud: you and your married sisters are members of the same Church…Now concerning virgins I have no commandment of the Lord:
624:
I respond to your invitation, not that I may go through life with a high reputation, but may live free from idle rumour. I beseech the ground, the young shoots of our plantations, the plants and trees of tenderness snatched from the whirlpool of vice, to grant me audience and the support of many
709:
The fourth proposition stated is, "there is one reward in the kingdom of heaven for all who have kept their baptismal vow." Referencing
Matthew 25:31-46 about sheep and goats, the judgment of humanity through the flood, and the destruction of Sodom and Gomorrah, Jovinian stated, “There is one
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Jovinian's second point has an apparent affinity with the
Augustinian and Calvinistic doctrine of the perseverantia sanctorum. It is not referred by him, however, to the eternal and unchangeable counsel of God, but simply based on 1 Jno. iii. 9, and v. 18, and is connected with his abstract
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even if it was not exactly what
Jovinian was teaching. See Hunter, Marriage, Celibacy, and Heresy in Ancient Christianity, 36. Jerome’s paraphrase of “overthrown” surely indicates an unwillingness to deal with the essential issues raised by Jovinian in this proposition.
664:. Jerome replied to them in a long treatise in two books, written in 393. Many of Jovinian's views could be considered contrary to ascetic ideals that were gaining prominence in the era, and would ultimately influence what constitutes Roman Catholic orthodoxy today.
756:
7. The work was couched in abusive and intemperate language that appalled
Pammachius, who found it excessive in its praise of virginity and in depreciation of marriage. Jerome did not approve of democratic distribution of bliss in the life to come:
645:, and legal records at the time show that the Roman state did prescribe cruel punishments for him, including flogging and (supposing he survived) exile "...to the Isle of Bua" in the Adriatic Sea. It is worth noting in this regard that
42:
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After
Jovinian attacked monasticism, Jerome attacked him harshly. Jerome gives a very bad picture of the character of Jovinian, clearly colored by bitterness. Jerome called Jovinian a servant of corruption, barbarous writer, while
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listeners. We know that the Church through hope, faith, charity, is inaccessible and impregnable. In it no one is immature: all are apt to learn: none can force a way into it by violence, or deceive it by craft.
619:
Jovinian, in the polemical view of his chief opponent, Jerome, has some of the style of an "Epicurus of Christianity." The following is a passage attributed to Jovinian by Jerome in his "Against Jovinian":
721:, based on his statement that the Church is founded on faith, and that all in the Church are taught by God and that no "unripe" members exist within the Church and no one can enter the church "by fraud".
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But there is an invisible Church, which has existed in every century, which is pure and spotless. ... This whole train of thought has been suggested by reading the words of Jovinian, in Neander
2070:
1498:
Hunter, David G., "Rereading the Jovinianist Controversy: Aestheticism and Clerical Authority in Late Ancient Christianity," in Dale B. Martin and Patricia Cox Miller (eds),
761:
Perhaps those who have been married twice or thrice ought not to complain, for the same whoremonger if penitent is made equal in the kingdom of heaven even to virgins.
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649:, in a relatively recently discovered letter (10*), laments the use of the leaded thong on heretics, since, in the Saint's words, "...it so often leads to death."
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1566:
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the bishop of Rome later excommunicated Jovinian and his followers, because he was zealously opposed to any marriage of clergy. Jovinian was also condemned by
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History of the Christian Church to the Pontificate of Gregory the Great, A.D. 590; intended for general readers as well as for students in theology. vol. 1, 2
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He felt that virgins, widows and married women, even remarried widows, are of equal merit in the Christian community. Jovinian addressed his virginal reader:
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1536:
2050:
1986:
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2003:
1213:"Philip Schaff: History of the Christian Church, Volume III: Nicene and Post-Nicene Christianity. A.D. 311-600 - Christian Classics Ethereal Library"
1136:"Philip Schaff: History of the Christian Church, Volume III: Nicene and Post-Nicene Christianity. A.D. 311-600 - Christian Classics Ethereal Library"
970:"Philip Schaff: History of the Christian Church, Volume III: Nicene and Post-Nicene Christianity. A.D. 311-600 - Christian Classics Ethereal Library"
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Later in the Protestant reformation, Jovinian has been seen as a "witness of truth", while he is most often seen as a heretic by Roman Catholics.
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The counter of Jerome to this "Epicurus of Christianity" took a whole book to praise virginity and disparage the state of marriage, based upon
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Wren, C. M., Jr. (2013, May 01). Marriage, Celibacy, and the Hierarchy of Merit in the Jovinian Controversy. Retrieved May 05, 2020, from
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Many scholars have argued that for Jovinian, works did not justify a man, thus holding to a Protestant view of justification, which is by
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Despite seeing marriage as an honorable state, Jovinian himself did not marry, so that he was not kept busy by the state of marriage.
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by F. L. Cross (Editor), E. A. Livingstone (Editor) Oxford University Press, USA; 3 edition p.904 (March 13, 1997)
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https://www.sbts.edu/family/2013/05/01/marriage-celibacy-and-the-hierarchy-of-merit-in-the-jovinian-controversy/
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Jovinian distinguished physical baptism and baptism of the Holy Spirit, which confers grace to the believer.
1524:, Volume III: Nicene and Post-Nicene Christianity. A.D. 311-600. § 46. Opposition to Monasticism. Jovinian.
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It is plainly evident that Jovinian could only have understood by the church , here , the invisible church
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for Jovinian was preaching salvation by faith alone, and the uselessness of good works for salvation.
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As Jovinian taught the Pauline doctrine of faith, so he did the Pauline idea of the invisible Church
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The Fathers of the Church: A New Translation : Saint Jerome : Dogmatic and Polemical Works
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or even credit him as the "first Protestant". Jovinian's teachings received much popular support in
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Jovinian, quoted in Jerome, Against Jovinianus, 2.18, in St. Jerome: Letters and Select Works, 402.
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in 393 because of his views. Our information about him is derived principally from the work of
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Lehrgang Kunstgeschichte: Von der Antike bis zur Moderne zum Selbststudium der Kunststile
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Efforts to suppress it failed, however, and Jerome's work obtained a wide circulation.
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717:. It has been argued that Jovinian believed in a distinction between the visible and
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Marriage, Celibacy, and Heresy in Ancient Christianity: The Jovinianist Controversy
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Marriage, Celibacy, and Heresy in Ancient Christianity: The Jovinianist Controversy
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322:
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The Cultural Turn in Late Ancient Studies: Gender, Asceticism, and Historiography
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Nothing is known of the later career of Jovinian. From a remark in Jerome's work
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Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature: Volume II
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Early Latin Theology: Selections from Tertullian, Cyprian, Ambrose, and Jerome
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1083:"RESISTANCE TO THE VIRGINAL IDEAL IN LATE-FOURTH-CENTURY ROME: THE CASE OF"
812:, in the same fashion as Siricius, because of his high views on marriage.
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The Spiritual Journals of Warren Felt Evans: From Methodism to Mind Cure
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The Spiritual Journals of Warren Felt Evans: From Methodism to Mind Cure
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Jovinian held that salvation comes by faith alone without good works.
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of the fourth century". Other Protestants also praise Jovinian as an
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128:
1253:
Dogmatic and Polemical Works (The Fathers of the Church, Volume 53)
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was more lenient, despite disagreeing with some views of Jovinian.
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at one time in his life, but subsequently turned against monastic
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A New Song for an Old World: Musical Thought in the Early Church
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From a letter of the synod at Milan to Pope Siricius (Ambrose,
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his teaching on perseverance has affinities with Augustine's
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Jovinian was, in effect, teaching salvation by faith alone.
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The writings of Jovinian were sent to Jerome by his friend
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indicate their inclusion to be controversial or disputed.
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who differentiated the invisible from the visible church
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956:"Chapter 4. And what say Jovinian and his Companions?"
706:, but instead from his denial of works having merit.
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kept preaching his ideas after Jovinian was expelled.
1509:(Oxford, OUP, 2007) (Oxford Early Christian Studies).
1502:(Durham (NC), Duke University Press, 2005), 119–135.
1342:
General History of the Christian Religion and Church
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1540:. Vol. 15 (11th ed.). 1911. p. 526.
1376:M ́Clintock, John Strong, James (17 April 2020).
923:. Vol. 8. New York: Robert Appleton Company.
1024:Greenslade, Stanley Lawrence (1 January 1956).
739:ii, it is clear that Jovinian also denied the
698:. However Jovinian did not derive his view of
1560:
878:The Oxford Dictionary of the Christian Church
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8:
2071:People excommunicated by the Catholic Church
1405:: CS1 maint: multiple names: authors list (
27:4th century opponent of Christian asceticism
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1987:Triumph of the Cross (Girolamo Savonarola)
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633:Against Jovinian (12th century manuscript)
506:in the 4th century and was condemned as a
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152:
40:
29:
2004:Comparison of Catharism and Protestantism
139:Denial of the perpetual virginity of Mary
1454:Evans, Warren Felt (19 December 2016).
1420:Evans, Warren Felt (19 December 2016).
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164:
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787:Fat as a whale and walkynge as a swan
771:mentions Jovinian with scorn in the "
544:of Christianity". He was a native of
7:
2081:Dissident Roman Catholic theologians
1250:Jerome; Jerome, Saint (April 2010).
1076:
1074:
1051:Hunter, David G. (26 January 2007).
992:
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1981:Twelve Conclusions of the Lollards
937:, 186 pp., Schwabe Verlag Basel,,
933:H. Schlagintweit, H. K. Forstner,
789:As vinolent as botel in the spence
499:; died c. 405) was an opponent of
25:
2051:4th-century Christian theologians
1484:Robertson, James Craigie (1854).
540:. Jerome referred to him as the "
1652:
917:. In Herbermann, Charles (ed.).
1522:History of the Christian Church
1030:. Westminster John Knox Press.
1362:A System of Christian Doctrine
1003:. Wm. B. Eerdmans Publishing.
911:Healy, Patrick Joseph (1910).
1:
1359:Dorner, Isaac August (1890).
47:
2061:4th-century writers in Latin
1460:. Indiana University Press.
1426:. Indiana University Press.
2086:People from Şırnak Province
2066:4th-century Christian monks
1312:Letters, Volume 4 (165–203)
1280:Jerome, Saint (June 1965).
741:perpetual virginity of Mary
200:Julien Offray de La Mettrie
2102:
1345:. Crocker & Brewster.
1159:Jovinian quotes 1.Cor 7:8.
696:perseverance of the saints
2012:
1829:Jacques Lefèvre d'Étaples
1650:
1382:. BoD – Books on Demand.
1081:G. Hunter, David (1987).
147:
124:Opposition to Monasticism
79:
39:
1938:Savoyard–Waldensian wars
1819:Johann Ruchrat von Wesel
1339:Neander, August (1849).
1315:. CUA Press. July 2002.
997:Stapert, Calvin (2007).
568:, likening them to the "
1537:Encyclopædia Britannica
250:Metrodorus of Lampsacus
1116:Cite journal requires
792:
763:
674:
634:
627:
496:
441:"Wine, women and song"
298:Psychological hedonism
230:Aristippus the Younger
134:Opposition to ascetism
920:Catholic Encyclopedia
783:
759:
669:
632:
622:
220:Theodorus the Atheist
97:Tradition or movement
1971:Jistebnice hymn book
1862:Bohemian Reformation
1804:Mikuláš of Pelhřimov
1609:Gottschalk of Orbais
1365:. T. & T. Clark.
1195:Hunter, idem, 36-37.
688:gift of perseverance
308:Axiological hedonism
46:Imaginary portrait,
1926:Peace of Kutná Hora
1840:Girolamo Savonarola
1576:Proto-Protestantism
1095:on 21 December 2021
825:Proto-Protestantism
702:from a doctrine of
639:Against Vigilantius
564:the forerunners of
537:Adversus Jovinianum
431:Paradox of hedonism
292:Schools of hedonism
2056:4th-century Romans
2041:4th-century births
1943:Piedmontese Easter
1720:Marsilius of Padua
1531:"Jovinianus"
914:"Jovinianus"
830:Antidicomarianites
719:invisible churches
647:Augustine of Hippo
635:
592:and his followers
413:Felicific calculus
328:Christian hedonism
129:Equality in heaven
2076:Proto-Protestants
2028:
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1976:Ecclesiae Regimen
1933:Mérindol massacre
1921:Compacts of Basel
1899:
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1814:Johannes von Goch
1773:
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1715:Matthias of Janov
1705:Milíč of Kroměříž
1695:Arnold of Brescia
1689:Henry of Lausanne
1648:
1647:
1619:Berengar of Tours
1604:Claudius of Turin
1505:Hunter, David G.
1467:978-0-253-02255-4
1433:978-0-253-02255-4
1389:978-3-8460-5024-8
1322:978-0-8132-1130-5
1293:978-0-8132-0053-8
1263:978-0-8132-1153-4
1064:978-0-19-153553-6
1037:978-0-664-24154-4
1010:978-0-8028-3219-1
558:Aerius of Sebaste
554:John Henry Newman
548:, in present day
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436:Hedonic treadmill
180:Ajita Kesakambali
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16:(Redirected from
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731:xlii) and from
700:eternal security
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303:Ethical hedonism
275:Esperanza Guisán
270:Torbjörn Tännsjö
190:John Stuart Mill
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773:Summoner's Tale
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357:Key concepts
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323:Epicureanism
280:Peter Singer
255:David Pearce
194:
80:
2046:400s deaths
1752:Strigolniki
1741:Waldensians
1700:Peter Waldo
1583:400–1100 AD
1145:11 February
1099:22 December
979:21 December
845:Vigilantius
715:faith alone
598:Barbatianus
562:Vigilantius
344:Libertinage
101:Jovinianism
51: 1700
2035:Categories
1954:Literature
1736:Arnoldists
1222:26 January
866:References
860:Barbatinus
662:Pammachius
614:asceticism
504:asceticism
497:Iovinianus
373:Eudaimonia
235:Hermarchus
205:Aristippus
111:Asceticism
18:Jovinianus
1877:Utraquism
1872:Taborites
1798:Jan Žižka
1614:Ratramnus
1401:cite book
840:Helvidius
835:Bonosians
802:Augustine
775:" of his
733:Augustine
692:Calvinist
677:animals.
656:Teachings
501:Christian
403:Suffering
398:Sensation
378:Happiness
318:Cyrenaics
240:Lucretius
1890:Piagnoni
1867:Hussites
1746:Lollardy
1676:Tanchelm
1598:Jovinian
1217:ccel.org
1140:ccel.org
855:Sarmatio
819:See also
806:Siricius
795:Reaction
735:'s book
690:and the
679:St. Paul
594:Sarmatio
546:Corduene
542:Epicurus
489:Jovinian
393:Pleasure
368:Ataraxia
313:Charvaka
265:Yang Zhu
210:Epicurus
195:Jovinian
174:Thinkers
166:Hedonism
158:a series
156:Part of
65:Corduene
34:Jovinian
2018:Italics
1792:Jan Hus
1635:Pataria
810:Ambrose
729:Epistle
578:Zwingli
556:called
528:Ambrose
522:and in
508:heretic
338:Yangism
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570:Luther
550:Turkey
532:Jerome
518:under
512:synods
383:Hedone
363:Aponia
1997:Other
1093:(PDF)
1086:(PDF)
590:Milan
524:Milan
493:Latin
1462:ISBN
1428:ISBN
1407:link
1384:ISBN
1317:ISBN
1288:ISBN
1258:ISBN
1224:2022
1147:2022
1122:help
1101:2021
1059:ISBN
1032:ISBN
1005:ISBN
981:2021
939:ISBN
748:Paul
610:monk
604:Life
596:and
588:and
586:Rome
516:Rome
388:Pain
72:Died
58:Born
552:.
526:by
510:at
87:Era
75:405
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