The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
agape	Alikin (2009), The Earliest History of the Christian Gathering, 80, 81, 96, 101, 104, 109, 139, 142, 143 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 399 Faraone (1999), Ancient Greek Love Magic, 27 Huttner (2013), Early Christianity in the Lycus Valley, 144 Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 372 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 195 Levine (2005), The Ancient Synagogue, The First Thousand Years, 56 McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 186, 191, 200, 201, 214, 215 Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 22 Nisula (2012), Augustine and the Functions of Concupiscence, 137
agape, and eros, nygren, anders	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 56
agape, as an evening meal, love	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 121
agape, charity	Osborne (1996), Eros Unveiled: Plato and the God of Love. 78, 152, 165, 169
agape, charity, compared with eros	Osborne (1996), Eros Unveiled: Plato and the God of Love. 70, 71, 73, 78, 164, 190, 191, 195, 197, 203, 206, 207, 208, 209
agape, charity, in nygren’s analysis	Osborne (1996), Eros Unveiled: Plato and the God of Love. 8, 29
agape, charity, in origen	Osborne (1996), Eros Unveiled: Plato and the God of Love. 169, 170
agape, charity, in plato’s lysis	Osborne (1996), Eros Unveiled: Plato and the God of Love. 58
agape, charity, in the new testament	Osborne (1996), Eros Unveiled: Plato and the God of Love. 2, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 49, 50, 51
agape, christian	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 131
agape, eros, love, compared with	Osborne (1996), Eros Unveiled: Plato and the God of Love. 70, 71, 73, 78, 164, 190, 191, 195, 197, 203, 206, 207, 208, 209
agape, gifts and meal	Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 188, 189, 190, 191, 192, 193, 194, 195, 245, 246, 247, 248
agape, irene and martyrdom of chione, and companions christian virtues	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 107
agape, irene and martyrdom of chione, and companions heavenly choir	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 136, 137
agape, irene and martyrdom of chione, and companions satan	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 97
agape, love, dilectio distinguished from	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 62
agape, love, see also eros	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 372, 374, 375, 376, 377, 401
agape, martyr	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 107, 136, 137
agape, martyrdom of eirene, and chione	Nasrallah (2019), Archaeology and the Letters of Paul, 241, 242, 245
agape, meal	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 399, 404 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 130, 375, 386, 407 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 359, 361
agape, of thessalonica	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 38, 47
agape, platonic, love, see also eros	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 374

List of validated texts:

7 validated results for "agape"

1. Anon., Didache, 9-10 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • agape • meal, agape

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 109; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404

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9 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 ' "¹⁰ But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. "' None

2. New Testament, 1 Corinthians, 11.23-11.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • agape • meal, agape

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 104; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404

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11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν ^11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων ^11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. ^11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ.'' None

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11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. ^11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." ^11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "^11.26 For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes."' None

3. New Testament, Acts, 27.35 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • agape • meal, agape

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 399; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185

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27.35 εἴπας δὲ ταῦτα καὶ λαβὼν ἄρτον εὐχαρίστησεν τῷ θεῷ ἐνώπιον πάντων καὶ κλάσας ἤρξατο ἐσθίειν.'' None

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27.35 When he had said this, and had taken bread, he gave thanks to God in the presence of all, and he broke it, and began to eat. '' None

4. New Testament, Luke, 24.35 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • agape • meal, agape

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 404; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185

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24.35 καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου.'' None

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24.35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. '' None

5. New Testament, Mark, 12.30 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • agape (charity), in Nygren’s analysis • agape (charity), in the New Testament • friendship, agape

Found in books: Conybeare (2000), Abused Bodies in Roman Epic, 64; Osborne (1996), Eros Unveiled: Plato and the God of Love. 29

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12.30 καὶ ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου.'' None

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12.30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. "" None

6. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Agape meal • love; agape as an evening meal

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 130; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 121

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39 I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- i.e., the court of God. "" None

7. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • agape • love; agape as an evening meal

Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 96, 142; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 121

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database