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Publius Tacitus (also Gaius Cornelius Tacitus; c. 56–after 117 AD), Roman orator, lawyer, and senator. He is considered one of antiquity's greatest historians.
Publius Tacitus (also Gaius Cornelius Tacitus; c. 56–after 117 AD)was a Roman orator, lawyer, and senator. He is considered one of antiquity's greatest historians.


"The more numerous the laws, the more corrupt the government." Publius Tacitus
 
; "Tacitus is generally seen as an old-fashioned Republican who dreams of the restoration of the Roman republic and this view is seemingly underlined by his comment that Germanicus, along with Tiberus’ biological son Drusus, was killed because they wanted to give the Romans back their rights."<Ref>Tacitus’ Perfect Man, Emma Southon | Published in History Today Volume 67 Issue 8 August 2017</Ref>
 
Germanicus, Tacitus, and Drusus wanted to make Rome great again.
 
: "The more numerous the laws, the more corrupt the government." Publius Tacitus
 
They were willing to point out the corruption of emperor's and their factions, but not their own.


"The more corrupt the state, the more laws." Publius Tacitus
"The more corrupt the state, the more laws." Publius Tacitus
He knew the different form a Republic may take but did not thing or have the [[faith]] that the republic of the earlier days of Rome was possible.


: “Tacitus repeatedly contrasts the res publica under the emperors with the pre-Augustus libera res publica; and in the Germania 37, encountering the disasters which Germans inflicted upon the res publica Romanorum, he distinguishes between the old res publica, which he calls the populus Romanus, and the new res publica, which he calls “Caesar.” The old res publica hardly had the mixed constitution which dreamers assigned it and which actually never can exist, but it was something greater and majestic which lives on as a glorious memory in a mean age.”<Ref>The Ruling Power: A Study Of The Roman Empire In The Second Century After Christ Through The Roman Oration Of Aelius Aristides, James H. Oliver, Kessinger Publishing, July 25, 2006. ISBN-13: 978-1428659315.</Ref> see [[Republican form]]
: “Tacitus repeatedly contrasts the res publica under the emperors with the pre-Augustus libera res publica; and in the Germania 37, encountering the disasters which Germans inflicted upon the res publica Romanorum, he distinguishes between the old res publica, which he calls the populus Romanus, and the new res publica, which he calls “Caesar.” The old res publica hardly had the mixed constitution which dreamers assigned it and which actually never can exist, but it was something greater and majestic which lives on as a glorious memory in a mean age.”<Ref>The Ruling Power: A Study Of The Roman Empire In The Second Century After Christ Through The Roman Oration Of Aelius Aristides, James H. Oliver, Kessinger Publishing, July 25, 2006. ISBN-13: 978-1428659315.</Ref> see [[Republican form]]
Line 31: Line 40:
=== The Agricola and The Germania ===
=== The Agricola and The Germania ===


* "It is the rare fortune of these days that a man may think what he likes and say what he thinks." Publius Tacitus, The Complete Tacitus Anthology: The Histories, The Annals, Germania, Agricola, A Dialogue on Oratory
* "It is the rare fortune of these days that a man may think what he likes and say what he thinks." Publius [[Tacitus]], The Complete Tacitus Anthology: The Histories, The Annals, Germania, Agricola, A Dialogue on Oratory
* "They have plundered the world, stripping naked the land in their hunger… they are driven by greed, if their enemy be rich; by ambition, if poor… They ravage, they slaughter, they seize by false pretenses, and all of this they hail as the construction of empire. And when in their wake nothing remains but a desert, they call that peace." Publius Tacitus, The Agricola and The Germania
 
* "When I come to reflect upon what leads to war, as well as the circumstances of our present plight, I am convinced that our combined efforts will introduce liberty to all of Britain. For we are all without the plague of slavery; and there is no land behind us, nor does even the sea afford a refuge, whilst the Roman fleet hovers around. Thus the resort to arms, which is at all times honorable to the brave, now offers even to cowards the only form of safety. In all the battles which have been fought to this point, with their varied outcomes, against the Romans, our countrymen have placed their confidence, their hopes, their treasure in us: for we, the best sons of Britain, and her last best hope, far from the view of captive shores, have kept our vision and thoughts pure from the corrupting influence of subjugation. Seated at the extremities of land and of freedom, we have so far been defended to this day by our very remoteness and by our notoriety. The extremity of Britain is now known; and whatever is unknown becomes an object of curiosity. But there is no nation beyond us; nothing but waves and rocks, and the still more hostile Romans, whose arrogance we cannot hope to avoid, not even by submission and servitude. '''They have plundered the world, stripping naked the land in their hunger… they are driven by greed, if their enemy be rich; by ambition, if poor… They ravage, they slaughter, they seize by false pretenses, and all of this they hail as the construction of empire. And when in their wake nothing remains but a desert, they call that peace.'''  [https://www.gutenberg.org/cache/epub/7524/pg7524.txt Cornelius Tacitus] on [[Tacitus]], De Vita Gnæi Julii Agricolæ and The Germania cap. xxx (98 CE) in the Loeb Library ed., vol. 35, p. 80 (S.H. transl.)
 
 
* "This is in the sense that the matrimonial bond was strictly observed by the Germanic peoples, this being compared favorably against licentiousness in Rome. Tacitus appears to hold the fairly strict monogamy (with some exceptions among nobles who marry again) between Germanic husbands and wives, and the chastity among the unmarried to be worthy of the highest praise. " Publius Tacitus, The Agricola and The Germania (Ch. 18).
* "This is in the sense that the matrimonial bond was strictly observed by the Germanic peoples, this being compared favorably against licentiousness in Rome. Tacitus appears to hold the fairly strict monogamy (with some exceptions among nobles who marry again) between Germanic husbands and wives, and the chastity among the unmarried to be worthy of the highest praise. " Publius Tacitus, The Agricola and The Germania (Ch. 18).
* "No one in Germany laughs at vice, nor do they call it the fashion to corrupt and to be corrupted." Publius Tacitus, Chapter 19
* "No one in Germany laughs at vice, nor do they call it the fashion to corrupt and to be corrupted." Publius Tacitus, Chapter 19
Line 44: Line 56:
* Idque apud imperitos humanitas vocabatur, cum pars servitutis esset.<Br>  
* Idque apud imperitos humanitas vocabatur, cum pars servitutis esset.<Br>  
: "Because they didn't know better, they called it "civilization," when it was part of their slavery."  Publius Tacitus.
: "Because they didn't know better, they called it "civilization," when it was part of their slavery."  Publius Tacitus.


== On Jesus ==
== On Jesus ==
Line 51: Line 62:


Both Josephus and Tacitus agreed and wrote of Jesus' Crucifixion. Roman historian Tacitus referred to 'Christus' and his execution by Pontius Pilate in his Annals (written ca. AD 116), book 15, chapter 44. The very negative tone of Tacitus' comments on Christians make the passage extremely unlikely to have been forged by a Christian scribe. The Tacitus reference is now widely accepted as an independent confirmation of Christ's crucifixion, although some scholars question the authenticity of the passage on various different grounds.
Both Josephus and Tacitus agreed and wrote of Jesus' Crucifixion. Roman historian Tacitus referred to 'Christus' and his execution by Pontius Pilate in his Annals (written ca. AD 116), book 15, chapter 44. The very negative tone of Tacitus' comments on Christians make the passage extremely unlikely to have been forged by a Christian scribe. The Tacitus reference is now widely accepted as an independent confirmation of Christ's crucifixion, although some scholars question the authenticity of the passage on various different grounds.


https://en.wikipedia.org/wiki/Historicity_of_Jesus
https://en.wikipedia.org/wiki/Historicity_of_Jesus
== On Christians ==
Tacitus calls Christianity “the deadly [[superstition]],” one among “the shocking and shameful things” which flow into the city of Rome. He explains that the Christians were “hated for their crimes” and  were brought to trial for their opposition of the human race. Of course the problem was the [[Christian conflict]] with their institutions of [[social welfare]] of the pagan [[temples]] which the Romans loved and the Christians saw as [[idolatry]] because of the method and manner of its [[covet]]ous means.<Ref name="Isidolatry">{{Isidolatry}}</Ref>
Tacitus' is generally considered  reliable but his lack of sympathy for Jews and Christians has been obvious. The question is why?
The Christian system of [[social welfare]] was in opposition to that of the [[Corban]] of the [[Pharisees]]. Christians practiced [[Pure Religion]] through a [[daily ministration]] of [[fervent charity]]. The [[Corban of Christ]], by its voluntary nature was in opposition with the methods of [[Fathers]] and [[benefactors]] of [[Rome]] who [[exercise authority|exercised authority]]<Ref name="exauth">{{exauth}}</Ref> or the [[ruler]]s and their [[dainties]] which was  [[snare|snare and a trap]].<Ref name="snaretrap">{{snaretrap}}</Ref> The Bible had long opposed seemed an attack on the delusion that their system of Legal charity was moral. Many Romans new.
Tacitus’ Annals contain a well-known account and criticism of Emperor Nero’s [[persecution]] of Christian blaming them for a fire he may have had started. Tacitus calls Christianity “the deadly superstition,” one among “the shocking and shameful things” which flow into the city of Rome. He explains that the Christians were “hated for their crimes” and reports that they were brought to trial for hatred of the human race. Tacitus admits that Nero made the Christians scapegoats in order to deflect the scandalous rumors surrounding him. In the same breath, Tacitus adds that the Christians really “were guilty and deserving of the most unusual exemplary punishments” (Ann. 15.44.2–5).
{{suetoniussuper}}
== On Germans==


* “The communities are wont, of their own accord and man by man, to bestow upon their Princes a certain number of beasts, or a certain portion of grain; a contribution which passes indeed for a mark of reverence and honour, but serves also to supply their necessities.”<Ref>Tacitus says of the ancient Germans, in Germania 15,</Ref>
* “The communities are wont, of their own accord and man by man, to bestow upon their Princes a certain number of beasts, or a certain portion of grain; a contribution which passes indeed for a mark of reverence and honour, but serves also to supply their necessities.”<Ref>Tacitus says of the ancient Germans, in Germania 15,</Ref>

Latest revision as of 12:16, 29 November 2023

Tacitus' published Annals and the Histories examines the reigns of the emperors from the death of Augustus through Tiberius, Caligula, Claudius, Nero, and the First Jewish–Roman War(70 AD.). This period would include the changes in the roman culture that would bring its decline and the time in which Jesus appointed His kingdom to the early Church, the rise of the Christian conflict with Rome and much of the persecution early Christians endured.

Tacitus

Publius Tacitus (also Gaius Cornelius Tacitus; c. 56–after 117 AD)was a Roman orator, lawyer, and senator. He is considered one of antiquity's greatest historians.


"Tacitus is generally seen as an old-fashioned Republican who dreams of the restoration of the Roman republic and this view is seemingly underlined by his comment that Germanicus, along with Tiberus’ biological son Drusus, was killed because they wanted to give the Romans back their rights."[1]

Germanicus, Tacitus, and Drusus wanted to make Rome great again.

"The more numerous the laws, the more corrupt the government." Publius Tacitus

They were willing to point out the corruption of emperor's and their factions, but not their own.

"The more corrupt the state, the more laws." Publius Tacitus

He knew the different form a Republic may take but did not thing or have the faith that the republic of the earlier days of Rome was possible.

“Tacitus repeatedly contrasts the res publica under the emperors with the pre-Augustus libera res publica; and in the Germania 37, encountering the disasters which Germans inflicted upon the res publica Romanorum, he distinguishes between the old res publica, which he calls the populus Romanus, and the new res publica, which he calls “Caesar.” The old res publica hardly had the mixed constitution which dreamers assigned it and which actually never can exist, but it was something greater and majestic which lives on as a glorious memory in a mean age.”[2] see Republican form


More quotes

"The more corrupt the state, the more numerous the laws." Publius Tacitus
"To plunder, to slaughter, to steal, these things they misname empire; and where they make a wilderness, they call it peace." Publius Tacitus
"The desire for safety stands against every great and noble enterprise." Publius Tacitus
"A bad peace is even worse than war." Publius Tacitus
"In a state where corruption abounds, laws must be very numerous." Publius Tacitus
"Reason and judgment are the qualities of a leader." Publius Tacitus
"Truth is confirmed by inspection and delay; falsehood by haste and uncertainty." Publius Tacitus
"Many who seem to be struggling with adversity are happy; many, amid great affluence, are utterly miserable." Publius Tacitus
"A shocking crime was committed on the unscrupulous initiative of few individuals, with the blessing of more, and amid the passive acquiescence of all." Publius Tacitus
"Things forbidden have a secret charm." Publius Tacitus
  • "Fear is not in the habit of speaking truth; when perfect sincerity is expected, perfect freedom must be allowed; nor has anyone who is apt to be angry when he hears the truth any cause to wonder that he does not hear it." Publius Tacitus
  • "Many who seem to be struggling with adversity are happy; many, amid great affluence, are utterly miserable." Publius Tacitus

The Agricola and The Germania

  • "It is the rare fortune of these days that a man may think what he likes and say what he thinks." Publius Tacitus, The Complete Tacitus Anthology: The Histories, The Annals, Germania, Agricola, A Dialogue on Oratory
  • "When I come to reflect upon what leads to war, as well as the circumstances of our present plight, I am convinced that our combined efforts will introduce liberty to all of Britain. For we are all without the plague of slavery; and there is no land behind us, nor does even the sea afford a refuge, whilst the Roman fleet hovers around. Thus the resort to arms, which is at all times honorable to the brave, now offers even to cowards the only form of safety. In all the battles which have been fought to this point, with their varied outcomes, against the Romans, our countrymen have placed their confidence, their hopes, their treasure in us: for we, the best sons of Britain, and her last best hope, far from the view of captive shores, have kept our vision and thoughts pure from the corrupting influence of subjugation. Seated at the extremities of land and of freedom, we have so far been defended to this day by our very remoteness and by our notoriety. The extremity of Britain is now known; and whatever is unknown becomes an object of curiosity. But there is no nation beyond us; nothing but waves and rocks, and the still more hostile Romans, whose arrogance we cannot hope to avoid, not even by submission and servitude. They have plundered the world, stripping naked the land in their hunger… they are driven by greed, if their enemy be rich; by ambition, if poor… They ravage, they slaughter, they seize by false pretenses, and all of this they hail as the construction of empire. And when in their wake nothing remains but a desert, they call that peace. Cornelius Tacitus on Tacitus, De Vita Gnæi Julii Agricolæ and The Germania cap. xxx (98 CE) in the Loeb Library ed., vol. 35, p. 80 (S.H. transl.)


  • "This is in the sense that the matrimonial bond was strictly observed by the Germanic peoples, this being compared favorably against licentiousness in Rome. Tacitus appears to hold the fairly strict monogamy (with some exceptions among nobles who marry again) between Germanic husbands and wives, and the chastity among the unmarried to be worthy of the highest praise. " Publius Tacitus, The Agricola and The Germania (Ch. 18).
  • "No one in Germany laughs at vice, nor do they call it the fashion to corrupt and to be corrupted." Publius Tacitus, Chapter 19
  • "Nay, the Germans even ascribe to women a certain inspiration and power of prophecy ; they do not either despise the advice they give or neglect their forecasts." Publius Tacitus
  • "Their traditions tell that more than once, when a German line was wavering on the point of giving way, the women rallied it, urgently entreating the men to fight on, baring their breasts and crying out that their captivity was at hand. Captivity for their women is a thing the men abhor far more than for themselves." Publius Tacitus
  • "Unlike the great majority of barbarians, they are content with one wife ..." Publius Tacitus
  • "the wedding gifts... are no toys collected to suit feminine frivolities or adorn a bride ; instead of that, they consist of oxen, and a bridled horse, and shield and spear and sword. These are the presents that await her as a wife, and her own wedding present to her husband in return is a gift of arms. This is the strongest bond of union this the mystery of marriage ; these are their gods of wedded life. Lest the woman should think that masculine courage and the perils of war lie beyond her sphere, these tokens remind her upon the threshold of marriage that she comes as the man's partner in toils and dangers ; and that in peace and in war she must expect ... to dare the same." Publius Tacitus
  • "So they [German women] guard the chastity of their lives, with no shows to entice them nor orgies to excite their evil passions... To men and women alike such a thing as secret correspondence is unknown... Amongst all this immense [race's] population adultery is extremely rare, a woman becomes a wife with a wife's hopes and wishes once and once only....to the end that she may not look beyond him nor let her desires stray further ...To limit the number of the family or to put to death any of the later-born infants is held to be an abomination, and with the Germans good customs have more authority than good laws elsewhere!" Publius Tacitus


  • Idque apud imperitos humanitas vocabatur, cum pars servitutis esset.
"Because they didn't know better, they called it "civilization," when it was part of their slavery." Publius Tacitus.

On Jesus

Non-Christian sources which are used to study and establish the historicity of Jesus include Jewish sources such as Josephus, and Roman sources such as Tacitus. The sources are compared to Christian sources such as the Pauline Letters and the Synoptic Gospels, and are usually independent of each other (e.g. Jewish sources do not draw upon Roman sources), and similarities and differences between them are used in the authentication process.

Both Josephus and Tacitus agreed and wrote of Jesus' Crucifixion. Roman historian Tacitus referred to 'Christus' and his execution by Pontius Pilate in his Annals (written ca. AD 116), book 15, chapter 44. The very negative tone of Tacitus' comments on Christians make the passage extremely unlikely to have been forged by a Christian scribe. The Tacitus reference is now widely accepted as an independent confirmation of Christ's crucifixion, although some scholars question the authenticity of the passage on various different grounds.


https://en.wikipedia.org/wiki/Historicity_of_Jesus

On Christians

Tacitus calls Christianity “the deadly superstition,” one among “the shocking and shameful things” which flow into the city of Rome. He explains that the Christians were “hated for their crimes” and were brought to trial for their opposition of the human race. Of course the problem was the Christian conflict with their institutions of social welfare of the pagan temples which the Romans loved and the Christians saw as idolatry because of the method and manner of its covetous means.[3]

Tacitus' is generally considered reliable but his lack of sympathy for Jews and Christians has been obvious. The question is why?

The Christian system of social welfare was in opposition to that of the Corban of the Pharisees. Christians practiced Pure Religion through a daily ministration of fervent charity. The Corban of Christ, by its voluntary nature was in opposition with the methods of Fathers and benefactors of Rome who exercised authority[4] or the rulers and their dainties which was snare and a trap.[5] The Bible had long opposed seemed an attack on the delusion that their system of Legal charity was moral. Many Romans new.


Tacitus’ Annals contain a well-known account and criticism of Emperor Nero’s persecution of Christian blaming them for a fire he may have had started. Tacitus calls Christianity “the deadly superstition,” one among “the shocking and shameful things” which flow into the city of Rome. He explains that the Christians were “hated for their crimes” and reports that they were brought to trial for hatred of the human race. Tacitus admits that Nero made the Christians scapegoats in order to deflect the scandalous rumors surrounding him. In the same breath, Tacitus adds that the Christians really “were guilty and deserving of the most unusual exemplary punishments” (Ann. 15.44.2–5).


Why Persecute Christians

Christians are mentioned in Suetonius' biography of the Emperor Nero (Nero 16) as among those persecuted by him around AD 64 which was the year of the Great Fire of Rome. In this passage Suetonius describes Christianity and its excessive religiosity using the term superstitio as do others like Tacitus and Pliny.

At first there was little distinction between Christians and Jews prior to Nerva's modification of the Fiscus Judaicus in AD 96.

What is the source and cause of their contempt, bias, and bigotry toward Christians?

If we understand that writers like Suetonius and Tacitus had a bias for the Senate who were the Consctipi Patri, Conscripted Fathers, and Christians would call no man father upon the earth because of the directive of their King[6] who they called the Son of God instead of Caesar, the foundation for a Christian conflict was there from the beginning.

Religio et superstitio

It has been reported that Lucius Annaeus Seneca, the Younger, once said "Religion is regarded by the common people as true, by the wise as false, and by rulers as useful." Atheists and anti-religion factions love to quote him but I find no evidence that he ever did actually say or write this statement as we read it.

In fact, he makes a distinction between the two Latin words that are each sometimes translated as “religion”. One is “riligio” which he regarded as virtue and “superstitio” which he believed became a vice.[7]

"... religio denotes the pious and sound worship of the gods, whereas superstitio stands for instrumental worship as a result of unreasoning fear."[8]
"religio becomes “obligation”, an objective bond between the believer and his God."
"But it was the enlightened view, the philosophic view of the rationalizing Romans which dissociated religio ‘religious scruple’, authentic worship, from superstitio, a degraded and perverted form of religion." Chapter 7: Religion and Superstition

The Ionic Greek term thrēskeíē is unknown in Attic Greek appearing in the first century B.C. a complex system of beliefs and practices can be considered religion as in the performance of a duty.

Seneca did write, “...just as religion does honour to the gods, while superstition wrongs them, so good men will all display mercy and gentleness,...”[9]

He went on to connect religion with duty like the weightier matters of Christ and the whole list of Social virtues that appear in true fellowship described by Paul and the apostles who considered faith with out the works was dead. Seneca points out that it is avarice that degenerates society:

“ ...[Philosophy’s] sole function is to discover the truth about things divine and things human. From her side religion never departs, nor duty, nor justice, nor any of the whole company of virtues which cling together in close-united fellowship. Philosophy has taught us to worship that which is divine, to love that which is human; she has told us that with the gods lies dominion, and among men, fellowship. This fellowship remained unspoiled for a long time, until avarice tore the community asunder and became the cause of poverty, even in the case of those whom she herself had most enriched. For men cease to possess all things the moment they desire all things for their own.” [10]


Superstition is a belief in the mind, an ideology, while religion is the performance of a duty and pure Religion is the performance of that duty unspotted by the men and means of the world who exercise authority.

A New cult

A cult included the doing and performing of tasks, duties and obligations.

Cicero explained ‘Those who rehandled (retractarent) diligently and so to speak relegerent all the things which relate to the worship of the gods, were called religiosi from relegere, like elegantes from eligere and diligentes from diligere. All these words have in fact the same sense of legere as religiosus.’[11]

Suetonius can speak of 'Christians' as members of a new cult that was doing contrary to the Imperial Cult of Rome. Those who had become accustomed to funding their temples with the immoral practices forcing the contributions of others, counted as strangers, so that some could continue to live at the expense of others had their conscience seared.[12]

Public Cults

Romans, like the first Americans, in their early history, in their youth as a nation had considered taxing others for their personal benefit or gain as an immoral practice.

In the days of the Libera res publica of early Rome there was no Imperial Cult of Rome but there was social virtues and the “Summum Bonum”.

Polybius had, centuries earlier, warned Rome and us of the consequences to the masses who engage in such covetous practices. Plutarch had also warned that those benefits and dainties destroy liberty.[13] David, Paul, all the Prophets to say nothing of Proverbs explained that such systems of social welfare would be a snare.[5]

Jesus said such covetous[14] systems like the Corban of Herod and the pharisees made the word of God to none effect.

Suetonius, Tacitus, FDR, and modern Christians did not or do not see that those benefits were and are not only the wages of unrighteousness but they erode the social bonds required to maintain freedom and even their liberties.[13]

On Germans

  • “The communities are wont, of their own accord and man by man, to bestow upon their Princes a certain number of beasts, or a certain portion of grain; a contribution which passes indeed for a mark of reverence and honour, but serves also to supply their necessities.”[15]

The words 'of their own accord' is from the Latin 'ultro' meaning 'voluntarily'. “[O]ur modern reliance on government to make law and establish order is not the historical norm.”[16] See Orders

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Footnotes

  1. ↑ Tacitus’ Perfect Man, Emma Southon | Published in History Today Volume 67 Issue 8 August 2017
  2. ↑ The Ruling Power: A Study Of The Roman Empire In The Second Century After Christ Through The Roman Oration Of Aelius Aristides, James H. Oliver, Kessinger Publishing, July 25, 2006. ISBN-13: 978-1428659315.
  3. ↑ Covetousness is idolatry
    Colossians 3:5 "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: 6 For which things’ sake the wrath of God cometh on the children of disobedience:"
    Ephesians 5:5 "For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God."
    1 Corinthians 5:10 "Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat."
  4. ↑ Not exercise authority
    Matthew 20:25 "But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you:..."
    Mark 10:42 "But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you:..."
    Luke 22:25 "And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye [shall] not [be] so:..."
  5. ↑ 5.0 5.1 Table as a snare
    Psalms 69:22-23 “Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. 23 Let their eyes be darkened, that they see not; and make their loins continually to shake."”
    Romans 11:9 “And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:”
    Proverbs 23:1 "When thou sittest to eat with a ruler, consider diligently what [is] before thee: 2 And put a knife to thy throat, if thou be a man given to appetite. 3 Be not desirous of his dainties: for they are deceitful meat."
    Exodus 23:32 "Thou shalt make no covenant with them, nor with their gods. 33 They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee."
    Exodus 34:12 "Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:"
    Deuteronomy 7:16 "And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that [will be] a snare unto thee."
    Judges 2:2 "And ye shall make no league [covenant] with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?"
    Proverbs 1:10 "My son, if sinners entice thee, consent thou not."
    Proverbs 6:2 “Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.” Swear not
    Luke 21:34 "And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and [so] that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth."
    1 Timothy 6:9 "But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition. 10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows."
  6. ↑ Matthew 23:9 And call no [man] your father upon the earth: for one is your Father, which is in heaven.
  7. ↑ Religio et superstitio quid differant. What difference between religion and superstition
  8. ↑ Religio and Superstitio Reconsidered Dr. René Gothón
  9. ↑ Lucius Annaeus Seneca, the Younger , De Clementia On Mercy , II. iv. 4-v. 4
  10. ↑ Moral letters to Lucilius by Seneca, Letter XC. On the Part Played by Philosophy in the Progress of Man
  11. ↑ (De natura deorum II, 28, 72): Qui autem omnia quae ad cultum deorum pertinerent diligenter retractarent et tamquam relegerent, sunt dicti religiosi ex relegendo ut elegantes ex eligendo, ex diligendo diligentes. His enim in verbis omnibus inest vis legendi eadem quae in religioso.
  12. ↑ A conscience seared
    1 Timothy 4:1 "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;...12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
    Jeremiah 5:21 "Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not:"
    Matthew 7:15 ¶ "Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves."
    Matthew 24:24 "For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect."
    [2 Peter 2]]:1 "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 ¶ And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. :
    2 Timothy 3:1 "This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away.
    Ephesians 4:17 "This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
  13. ↑ 13.0 13.1 Destroyers of liberty
    "That the man who first ruined the Roman people twas he who first gave them treats and gratuities. But this mischief crept secretly and gradually in, and did not openly make it's appearance in Rome for a considerable time." Plutarch's Life of Coriolanus (c. 100 AD.) This would include Julius Caesar and eventually Augustus Caesar which is why Plutarch also reported, “The real destroyers of the liberties of the people is he who spreads among them bounties, donations, and benefits.” This was a major theme of the Bible:
    There were tables of welfare which were both snares and a traps as David and Paul stated and Peter warned would make us merchandise and curse children. Proverbs 23 told us not to not eat the "dainties" offered at those tables of Rulers and Paul says in 1 Corinthians 10 we cannot eat of those tables and the table of the Lord. We are not to consent to their covetous systems of One purse or Corban which makes the word of God to none effect.
    We know when the masses become accustomed to those benefits of legal charity which are the rewards of unrighteousness provided by benefactors who exercise authority and the Fathers of the earth through the covetous practices that makes men merchandise and curse children as a surety for debt.
  14. ↑ Covet not
    Exodus 20:17 "Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour’s."
    Deuteronomy 5:21 "Neither shalt thou desire thy neighbour’s wife, neither shalt thou covet thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or any [thing] that [is] thy neighbour’s."
    Micah 2:2 "And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage." Property and inheritance tax.
    Habakkuk 2:9 "Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil! 10 Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul."
    Mark 7:20 "And he said, That which cometh out of the man, that defileth the man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: 23 All these evil things come from within, and defile the man."
    Romans 7:7 "What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet."
    Romans 13:9 "For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if [there be] any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself."
    1 Corinthians 5:10 "Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat."
    1 Corinthians 6:10 "Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." See Not inherit the kingdom
    Ephesians 5:5 "For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." See Not inherit the kingdom
    2 Timothy 3:2 "For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth.
    2 Peter 2:3 "And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not."
    2 Peter 2:14 "Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:"
    Colossians 3:5 "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:"
  15. ↑ Tacitus says of the ancient Germans, in Germania 15,
  16. ↑ The Enterprise of Law: Justice without the State. Bruce L. Benson Publisher: Pacific Research Institute for Public Policy (San Francisco), 1991 ’


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