The "Damasine List" (so-called)

"Acc[ording] to E. von Dobschütz, [the Gelasian Decree/Decretal] is not a Papal work at all, but a private compilation [(e.g. 'gelehrte Privatarbeit' (Dobschütz, Das Decretum Gelasianum (1912), 250, speaking of the List in chap. 2 specifically, and not just the Decretal as a whole))] which was composed in Italy (but not at Rome) in the early 6th cent. Other scholars, while accepting this date, think it originated in Gaul."

"Decretum Gelasianum" The Oxford Dictionary of the Christian Church. Ed. F. L. Cross and E. A. Livingstone.© Oxford University Press 2005. The Oxford Dictionary of the Christian Church: (e-reference edition). Oxford University Press. Seattle Pacific University. 5 June 2012 http://ezproxy.spu.edu/login?url=http://www.oxford-christianchurch.com/entry?entry=t257.e1942

Yet "many scholars (e.g. Thiel, Maassen, Turner, Zahn, Bardy, Di Capua) admit the possibility that [Pope] Damasus is responsible for the first part, which would have been composed at the Council of Rome in 382. . . ."

Patrology, volume IV:  The golden age of Latin Patristic literature from the Council of Nicea to the Council of Chalcedon, ed. Angelo Di Berardino, trans. Placid Solari (Westminister, MD:  Christian Classics, Inc., 1988), 277-278.

Heresy

"The formal denial or doubt of any defined doctrine of the Catholic faith. In antiquity the Greek word αἵρεσις, denoting ‘choice’ or ‘thing chosen’, from which the term is derived, was applied to the tenets of particular philosophical schools. In this sense it appears occasionally in Scripture (e.g. Acts 5: 17) and the early Fathers. But it was employed also in a disparaging sense (e.g. 1 Cor. 11: 19) and from St Ignatius (Trall. 6, Eph. 6) onwards it came more and more to be used of theological error. . . ."

     "heresy" The Oxford Dictionary of the Christian Church. Ed. F. L. Cross and E. A. Livingstone. © Oxford University Press 2005. The Oxford Dictionary of the Christian Church: (e-reference edition). Oxford University Press. Seattle Pacific University. 4 June 2012 http://ezproxy.spu.edu/login?url=http://www.oxford-christianchurch.com/entry?entry=t257.e3211.

Ecumenical councils

"Oecumenical Councils (Gk. οἰκουμένη, ‘the whole inhabited world’). Assemblies of bishops and other ecclesiastical representatives of the whole world whose decisions on doctrine, cultus, discipline, etc., are considered binding on all Christians. Acc. to the teaching of most Christian communions outside the RC Church there have been no Oecumenical Councils since the schism between E. and W., the last being the second of Nicaea in 787. . . .
"Seven Councils are commonly held both in E. and W. to be oecumenical. These are, with their dates and the chief subjects dealt with: (1) Nicaea I (325, Arianism); (2) Constantinople I (381, Apollinarianism); (3) Ephesus (431, Nestorianism); (4) Chalcedon (451, Eutychianism); (5) Constantinople II (553, Three Chapters Controversy); (6) Constantinople III (680–1, Monothelitism); (7) Nicaea II (787, Iconoclasm). . . ."

     "Oecumenical Councils" The Oxford Dictionary of the Christian Church. Ed. F. L. Cross and E. A. Livingstone. © Oxford University Press 2005. The Oxford Dictionary of the Christian Church: (e-reference edition). Oxford University Press. Seattle Pacific University. 4 June 2012 http://ezproxy.spu.edu/login?url=http://www.oxford-christianchurch.com/entry?entry=t257.e4938.

Macedonia

"The Roman province of Macedonia lay in the northern part of GREECE and extended beyond the historic kingdom of Macedonia, from the Adriatic eastward to Thrace.  To the north lay the provinces of Illyricum and Moesia.  Southward it took in the area of Thessaly (and the mountainous range around Olympus).  To the southwest of Macedonia was the region of Epirus, and to the south the province of Achaia. . . ."

     David W. J. Gill, "Macedonia," in The new interpreter's dictionary of the Bible, ed. Katharine Doob Sakenfeld (Nashville, TN:  Abingdon Press, 2006), vol. 3, p. 761-762.

Achaia, Achaea

"The province of Achaia, formed after the incorporation of Greece in the Roman Empire (146 BCE), covered the area of the Peloponnese and southern mainland Greece. . . ."

     David W. J. Gill, "Achaia," in The new interpreter's dictionary of the Bible, ed. Katharine Doob Sakenfeld (Nashville, TN:  Abingdon Press, 2006), vol. 1, pp. 30-31.

Resurrection of the body

"Paul's teaching about the bodily resurrection arises out of a Jewish anthropology in which the 'soul' (Heb nepes; Gk psyche) is the animating principle of human life. . . . In mainstream Jewish thought human beings do not have souls, they are souls.  This anthropological underpinning has tremendous implications for a doctrine of the resurrection in that it refuses to surrender the somatic [(i.e. bodily)] component of a human being.  Resurrection involves the redemption of the physical body, although . . . the somatic nature of that resurrection gives scope for some of Paul's most creative thinking in 1 Corinthians 15:35-49. . . ."

     L. J. Kreitzer, "Resurrection," in Dictionary of Paul and his letters, ed. Gerald F. Hawthorne, Ralph P. Martin, and Daniel G. Reid (Downers Grove, IL:  InterVarsity Press, 1993), 810 (805-812).

"In Paul’s day, people believed heavenly bodies . . . were living things"

See, for example, Philo:

"Among lesser plants, that did not partake of its universal character, some were created with a capacity of moving from one place to another, others, meant to be stationary, lacked such a capacity for change of place.  Our name for those which have the power of locomotion is animals.  These took to . . . the several main divisions of our universe, land animals to earth, to water those that swim, the winged creatures to air, and to fire the fire-born. . . . The stars found their place in heaven.  Those who have made philosophy their study tell us that these too are living creatures [(ζῷα . . . νοερὰ)], but of a kind composed entirely of Mind.  Of these some, the planets, appear to change their position by a power inherent in themselves, others to do so as they are swept along in the rush of our universe, and these we call fixed stars."

     Philo, De plantatione (Concerning Noah's work as a planter) III.11-12, trans. F. H. Colson and G. H. Whitaker (Loeb classical library, Philo III (Cambridge, MA:  Harvard University Press, 1930), p. 218/219).