1. Hebrew Bible, Genesis, 15.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 235 | 15.20. "and the Hittite, and the Perizzite, and the Rephaim,", |
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2. Hebrew Bible, Leviticus, 26.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 482| 26.1. "לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 26.1. "וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃", | 26.1. "Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God.", |
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3. Hebrew Bible, Deuteronomy, 4.15-4.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 481| 4.15. "וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃", 4.16. "פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃", 4.17. "תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃", 4.18. "תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃", 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", | 4.15. "Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire—", 4.16. "lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female,", 4.17. "the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven,", 4.18. "the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; .", 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", |
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| 4. Livy, History, 11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222 |
| 5. Horace, Odes, 6.32 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
6. Josephus Flavius, Against Apion, 2.75 (1st cent. CE - 1st cent. CE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 481 | 2.75. But then our legislator hath forbidden us to make images, not by way of denunciation beforehand, that the Roman authority was not to be honored, but as despising a thing that was neither necessary nor useful for either God or man; and he forbade them, as we shall prove hereafter, to make these images for any part of the animal creation, |
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7. Josephus Flavius, Jewish Antiquities, 3.91 (1st cent. CE - 1st cent. CE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 481 | 3.91. 5. The first commandment teaches us that there is but one God, and that we ought to worship him only. The second commands us not to make the image of any living creature to worship it. The third, that we must not swear by God in a false matter. The fourth, that we must keep the seventh day, by resting from all sorts of work. |
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8. New Testament, 1 Corinthians, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 11.2, 11.17-14.40 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 331| 11.2. Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις κατέχετε. | 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. |
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| 9. Ignatius, To Polycarp, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
10. New Testament, 1 Timothy, 2.11-2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 230| 2.11. Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ· 2.12. διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ. 2.13. Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα· | 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. |
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11. New Testament, Acts, 2.44, 4.32, 12.12, 16.40, 21.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223, 229, 235| 2.44. πάντες δὲ οἱ πιστεύσαντες ἐπὶ τὸ αὐτὸ εἶχον ἅπαντα κοινά, 4.32. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. 12.12. συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. 16.40. ἐξελθόντες δὲ ἀπὸ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν Λυδίαν, καὶ ἰδόντες παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐξῆλθαν. 21.9. τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι. | 2.44. All who believed were together, and had all things common. 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 16.40. They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they comforted them, and departed. 21.9. Now this man had four virgin daughters who prophesied. |
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12. New Testament, Colossians, 4.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 229, 230| 4.15. Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν. | 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. |
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13. New Testament, Galatians, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 235| 3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. | 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. |
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14. Mishnah, Avodah Zarah, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 482| 3.3. "הַמּוֹצֵא כֵלִים וַעֲלֵיהֶם צוּרַת חַמָּה, צוּרַת לְבָנָה, צוּרַת דְּרָקוֹן, יוֹלִיכֵם לְיָם הַמֶּלַח. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שֶׁעַל הַמְכֻבָּדִין, אֲסוּרִים. שֶׁעַל הַמְבֻזִּין, מֻתָּרִין. רַבִּי יוֹסֵי אוֹמֵר, שׁוֹחֵק וְזוֹרֶה לָרוּחַ אוֹ מַטִּיל לַיָּם. אָמְרוּ לוֹ, אַף הוּא נַעֲשֶׂה זֶבֶל, שֶׁנֶּאֱמַר (דברים יג) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:", | 3.3. "If one finds utensils upon which is the figure of the sun or moon or a dragon, he casts them into the Dead Sea. Rabban Shimon ben Gamaliel says: if [one of these figures] is upon precious utensils they are prohibited, but if upon common utensils they are permitted. Rabbi Yose says: he may grind [an idol] to powder and scatter it to the wind or throw it into the sea. They said to him, even so it may then become manure, as it says, “let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)”.", |
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| 15. Dio Chrysostom, Orations, 4.3.2-4.3.5 (1st cent. CE - missingth cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 225 |
16. New Testament, Romans, 16.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 224| 16.2. ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ. | 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. |
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17. Anon., Didache, 15, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 232 | 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. |
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18. Tosefta, Avodah Zarah, 6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 350| 6.3. "מוקצה שלו אסור ושל חברו מותר לפני הקדישו אסור לאחר הקדישו מותר מאימתי נקרא מוקצה משנעשה בו מעשה איזהו נעבד כל שעובדין אותו בין בשגגה בין במזיד איזה הוא מוקצה מקצה לעבודת כוכבים אבל אמר שור זה לעבודת כוכבים לא אמר כלום לפי שאין הקדש לעבודת כוכבים. ", | |
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| 19. Appian, Civil Wars, 2.18-2.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223, 224 |
20. Tosefta, Megillah, 3.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 350| 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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| 21. Aristides of Athens, Apology, 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
| 22. Tertullian, On The Veiling of Virgins, 3.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
| 23. Hippolytus, Refutation of All Heresies, 25-29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
| 24. Hippolytus, Apostolic Tradition, 8.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 230, 231 |
| 25. Tertullian, Prescription Against Heretics, 9.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 232, 233 |
| 26. Irenaeus, Refutation of All Heresies, 1.13.2, 1.25.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 231 |
27. Tertullian, Apology, 39, 17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 232 | 17. The object of our worship is the One God, He who by His commanding word, His arranging wisdom, His mighty power, brought forth from nothing this entire mass of our world, with all its array of elements, bodies, spirits, for the glory of His majesty; whence also the Greeks have bestowed on it the name of Κόσμος . The eye cannot see Him, though He is (spiritually) visible. He is incomprehensible, though in grace He is manifested. He is beyond our utmost thought, though our human faculties conceive of Him. He is therefore equally real and great. But that which, in the ordinary sense, can be seen and handled and conceived, is inferior to the eyes by which it is taken in, and the hands by which it is tainted, and the faculties by which it is discovered; but that which is infinite is known only to itself. This it is which gives some notion of God, while yet beyond all our conceptions - our very incapacity of fully grasping Him affords us the idea of what He really is. He is presented to our minds in His transcendent greatness, as at once known and unknown. And this is the crowning guilt of men, that they will not recognize One, of whom they cannot possibly be ignorant. Would you have the proof from the works of His hands, so numerous and so great, which both contain you and sustain you, which minister at once to your enjoyment, and strike you with awe; or would you rather have it from the testimony of the soul itself? Though under the oppressive bondage of the body, though led astray by depraving customs, though enervated by lusts and passions, though in slavery to false gods; yet, whenever the soul comes to itself, as out of a surfeit, or a sleep, or a sickness, and attains something of its natural soundness, it speaks of God; using no other word, because this is the peculiar name of the true God. God is great and good - Which may God give, are the words on every lip. It bears witness, too, that God is judge, exclaiming, God sees, and, I commend myself to God, and, God will repay me. O noble testimony of the soul by nature Christian! Then, too, in using such words as these, it looks not to the Capitol, but to the heavens. It knows that there is the throne of the living God, as from Him and from thence itself came down. |
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| 28. Tertullian, Against Marcion, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
29. Tertullian, To The Heathen, 1.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 | 1.7. Whence comes it to pass, you will say to us, that such a character could have been attributed to you, as to have justified the lawmakers perhaps by its imputation? Let me ask on my side, what voucher they had then, or you now, for the truth of the imputation? (You answer,) Fame. Well, now, is not this - Fama malum, quo non aliud velocius ullum? Now, why a plague, if it be always true? It never ceases from lying; nor even at the moment when it reports the truth is it so free from the wish to lie, as not to interweave the false with the true, by processes of addition, diminution, or confusion of various facts. Indeed, such is its condition, that it can only continue to exist while it lies. For it lives only just so long as it fails to prove anything. As soon as it proves itself true, it falls; and, as if its office of reporting news were at an end, it quits its post: thenceforward the thing is held to be a fact, and it passes under that name. No one, then, says, to take an instance, The report is that this happened at Rome, or, The rumour goes that he has got a province; but, He has got a province, and, This happened at Rome. Nobody mentions a rumour except at an uncertainty, because nobody can be sure of a rumour, but only of certain knowledge; and none but a fool believes a rumour, because no wise man puts faith in an uncertainty. In however wide a circuit a report has been circulated, it must needs have originated some time or other from one mouth; afterwards it creeps on somehow to ears and tongues which pass it on and so obscures the humble error in which it began, that no one considers whether the mouth which first set it a-going disseminated a falsehood - a circumstance which often happens either from a temper of rivalry, or a suspicious turn, or even the pleasure of feigning news. It is, however, well that time reveals all things, as your own sayings and proverbs testify; yea, as nature herself attests, which has so ordered it that nothing lies hid, not even that which fame has not reported. See, now, what a witness you have suborned against us: it has not been able up to this time to prove the report it set in motion, although it has had so long a time to recommend it to our acceptance. This name of ours took its rise in the reign of Augustus; under Tiberius it was taught with all clearness and publicity; under Nero it was ruthlessly condemned, and you may weigh its worth and character even from the person of its persecutor. If that prince was a pious man, then the Christians are impious; if he was just, if he was pure, then the Christians are unjust and impure; if he was not a public enemy, we are enemies of our country: what sort of men we are, our persecutor himself shows, since he of course punished what produced hostility to himself. Now, although every other institution which existed under Nero has been destroyed, yet this of ours has firmly remained - righteous, it would seem, as being unlike the author (of its persecution). Two hundred and fifty years, then, have not yet passed since our life began. During the interval there have been so many criminals; so many crosses have obtained immortality; so many infants have been slain; so many loaves steeped in blood; so many extinctions of candles; so many dissolute marriages. And up to the present time it is mere report which fights against the Christians. No doubt it has a strong support in the wickedness of the human mind, and utters its falsehoods with more success among cruel and savage men. For the more inclined you are to maliciousness, the more ready are you to believe evil; in short, men more easily believe the evil that is false, than the good which is true. Now, if injustice has left any place within you for the exercise of prudence in investigating the truth of reports, justice of course demanded that you should examine by whom the report could have been spread among the multitude, and thus circulated through the world. For it could not have been by the Christians themselves, I suppose, since by the very constitution and law of all mysteries the obligation of silence is imposed. How much more would this be the case in such (mysteries as are ascribed to us), which, if divulged, could not fail to bring down instant punishment from the prompt resentment of men! Since, therefore, the Christians are not their own betrayers, it follows that it must be strangers. Now I ask, how could strangers obtain knowledge of us, when even true and lawful mysteries exclude every stranger from witnessing them, unless illicit ones are less exclusive? Well, then, it is more in keeping with the character of strangers both to be ignorant (of the true state of a case), and to invent (a false account). Our domestic servants (perhaps) listened, and peeped through crevices and holes, and stealthily got information of our ways. What, then, shall we say when our servants betray them to you? It is better, (to be sure,) for us all not to be betrayed by any; but still, if our practices be so atrocious, how much more proper is it when a righteous indignation bursts asunder even all ties of domestic fidelity? How was it possible for it to endure what horrified the mind and affrighted the eye? This is also a wonderful thing, both that he who was so overcome with impatient excitement as to turn informer, did not likewise desire to prove (what he reported), and that he who heard the informer's story did not care to see for himself, since no doubt the reward is equal both for the informer who proves what he reports, and for the hearer who convinces himself of the credibility of what he hears. But then you say that (this is precisely what has taken place): first came the rumour, then the exhibition of the proof; first the hearsay, then the inspection; and after this, fame received its commission. Now this, I must say, surpasses all admiration, that that was once for all detected and divulged which is being for ever repeated, unless, forsooth, we have by this time ceased from the reiteration of such things (as are alleged of us). But we are called still by the same (offensive) name, and we are supposed to be still engaged in the same practices, and we multiply from day to day; the more we are, to the more become we objects of hatred. Hatred increases as the material for it increases. Now, seeing that the multitude of offenders is ever advancing, how is it that the crowd of informers does not keep equal pace therewith? To the best of my belief, even our manner of life has become better known; you know the very days of our assemblies; therefore we are both besieged, and attacked, and kept prisoners actually in our secret congregations. Yet who ever came upon a half-consumed corpse (among us)? Who has detected the traces of a bite in our blood-steeped loaf? Who has discovered, by a sudden light invading our darkness, any marks of impurity, I will not say of incest, (in our feasts)? If we save ourselves by a bribe from being dragged out before the public gaze with such a character, how is it that we are still oppressed? We have it indeed in our own power not to be thus apprehended at all; for who either sells or buys information about a crime, if the crime itself has no existence? But why need I disparagingly refer to strange spies and informers, when you allege against us such charges as we certainly do not ourselves divulge with very much noise - either as soon as you hear of them, if we previously show them to you, or after you have yourselves discovered them, if they are for the time concealed from you? For no doubt, when any desire initiation in the mysteries, their custom is first to go to the master or father of the sacred rites. Then he will say (to the applicant), You must bring an infant, as a guarantee for our rites, to be sacrificed, as well as some bread to be broken and dipped in his blood; you also want candles, and dogs tied together to upset them, and bits of meat to rouse the dogs. Moreover, a mother too, or a sister, is necessary for you. What, however, is to be said if you have neither? I suppose in that case you could not be a genuine Christian. Now, do let me ask you, Will such things, when reported by strangers, bear to be spread about (as charges against us)? It is impossible for such persons to understand proceedings in which they take no part. The first step of the process is perpetrated with artifice; our feasts and our marriages are invented and detailed by ignorant persons, who had never before heard about Christian mysteries. And though they afterwards cannot help acquiring some knowledge of them, it is even then as having to be administered by others whom they bring on the scene. Besides, how absurd is it that the profane know mysteries which the priest knows not! They keep them all to themselves, then, and take them for granted; and so these tragedies, (worse than those) of Thyestes or Œdipus, do not at all come forth to light, nor find their way to the public. Even more voracious bites take nothing away from the credit of such as are initiated, whether servants or masters. If, however, none of these allegations can be proved to be true, how incalculable must be esteemed the grandeur (of that religion) which is manifestly not overbalanced even by the burden of these vast atrocities! O you heathen; who have and deserve our pity, behold, we set before you the promise which our sacred system offers. It guarantees eternal life to such as follow and observe it; on the other hand, it threatens with the eternal punishment of an unending fire those who are profane and hostile; while to both classes alike is preached a resurrection from the dead. We are not now concerned about the doctrine of these (verities), which are discussed in their proper place. Meanwhile, however, believe them, even as we do ourselves, for I want to know whether you are ready to reach them, as we do, through such crimes. Come, whosoever you are, plunge your sword into an infant; or if that is another's office, then simply gaze at the breathing creature dying before it has lived; at any rate, catch its fresh blood in which to steep your bread; then feed yourself without stint; and while this is going on, recline. Carefully distinguish the places where your mother or your sister may have made their bed; mark them well, in order that, when the shades of night have fallen upon them, putting of course to the test the care of every one of you, you may not make the awkward mistake of alighting on somebody else: you would have to make an atonement, if you failed of the incest. When you have effected all this, eternal life will be in store for you. I want you to tell me whether you think eternal life worth such a price. No, indeed, you do not believe it: even if you did believe it, I maintain that you would be unwilling to give (the fee); or if willing, would be unable. But why should others be able if you are unable? Why should you be able if others are unable? What would you wish impunity (and) eternity to stand you in? Do you suppose that these (blessings) can be bought by us at any price? Have Christians teeth of a different sort from others? Have they more ample jaws? Are they of different nerve for incestuous lust? I think not. It is enough for us to differ from you in condition by truth alone. |
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| 30. Justin, First Apology, 8.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
| 31. Anon., Acts of Peter, 13, 7-9, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 232 |
| 32. Minucius Felix, Octavius, 1.1, 9.6, 31.1, 31.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
| 33. Tertullian, On Baptism, 41.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 232 |
| 34. Anon., Didascalia Apostolorum, 12 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 350 |
| 35. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 36. Apuleius, The Golden Ass, 2.18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 224 |
| 37. Athenagoras, Apology Or Embassy For The Christians, 6.113 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
| 38. Pliny The Younger, Letters, 10.96, 10.96.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222, 228 |
| 39. Pausanias, Description of Greece, 35.6-35.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 224 |
| 40. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 41. Palestinian Talmud, Sheviit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 42. Clement of Alexandria, Miscellanies, 63 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
| 43. Pliny The Younger, Letters, 10.96, 10.96.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222, 228 |
44. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 482| 22a. אין מתחילין בפרשה פחות משלשה פסוקים ליקרי תרי מהא ותלתא מהך פשו להו תרי,אמר לו זו לא שמעתי כיוצא בה שמעתי דתנן ביום הראשון בראשית ויהי רקיע ותני עלה בראשית בשנים יהי רקיע באחד,והוינן בה בשלמא יהי רקיע באחד דתלתא פסוקי הוו אלא בראשית בשנים חמשה פסוקי הוו ותניא הקורא בתורה לא יפחות משלשה פסוקים,ואיתמר עלה רב אמר דולג ושמואל אמר פוסק,רב אמר דולג מאי טעמא לא אמר פוסק קסבר כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה,ושמואל אמר פסקינן ליה והא אמר רבי חנניא קרא צער גדול היה לי אצל רבי חנינא הגדול ולא התיר לי לפסוק אלא לתינוקות של בית רבן הואיל ולהתלמד עשויין,התם טעמא מאי משום דלא אפשר הכא נמי לא אפשר,ושמואל אמר פוסק מאי טעמא לא אמר דולג גזירה משום הנכנסין ומשום היוצאין,מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה פסוקים ביחיד קרא ראשון שלשה השני קורא שנים מפרשה זו ואחד מפרשה אחרת ויש אומרים שלשה לפי שאין מתחילין בפרשה פחות משלשה פסוקים,ואם איתא למאן דאמר דולג נדלוג ולמאן דאמר פוסק נפסוק,שאני התם דאפשר בהכי,אמר רבי תנחום אמר ריב"ל הלכה כיש אומרים ואמר רבי תנחום אמר ריב"ל כשם שאין מתחילין בפרשה פחות מג' פסוקים כך אין משיירין בפרשה פחות משלשה פסוקים,פשיטא השתא ומה אתחלתא דקא מקיל תנא קמא מחמירי יש אומרים שיור דמחמיר ת"ק לא כ"ש דמחמירי יש אומרים,מהו דתימא נכנסין שכיחי יוצאין לא שכיחי דמנחי ספר תורה ונפקי קמ"ל,ות"ק מ"ש שיורי דלא משום יוצאין אתחולי נמי גזירה משום הנכנסין אמרי מאן דעייל שיולי שייל,שלח ליה רבה בריה דרבא לרב יוסף הלכתא מאי שלח ליה הלכתא דולג ואמצעי דולגן:,זה הכלל כל שיש בו מוסף וכו': איבעיא להו תענית צבור בכמה ראש חדש ומועד דאיכא קרבן מוסף ארבעה אבל הכא דליכא קרבן מוסף לא או דלמא הכא נמי איכא מוסף תפלה,ת"ש בראשי חדשים ובחולו של מועד קורין ארבעה הא בתענית צבור ג' אימא רישא בשני ובחמישי ובשבת במנחה קורין ג' הא תענית צבור ארבעה אלא מהא ליכא למישמע מינה,ת"ש דרב איקלע לבבל בתענית צבור קם קרא בסיפרא פתח בריך חתים ולא בריך נפול כולי עלמא אאנפייהו ורב לא נפל על אפיה,מכדי רב בישראל קרא מאי טעמא חתם ולא בריך לאו משום דבעי למיקרי אחרינא בתריה,לא רב בכהני קרא דהא רב הונא קרי בכהני,בשלמא רב הונא קרי בכהני דהא אפילו רב אמי ורב אסי דכהני חשיבי דארעא ישראל מיכף כייפו ליה לרב הונא אלא רב הא איכא שמואל דכהנא הוה ודבר עליה,שמואל נמי מיכף הוה כייף ליה לרב ורב הוא דעבד ליה כבוד וכי עביד ליה בפניו שלא בפניו לא עביד ליה,הכי נמי מסתברא דרב בכהני קרא דאי סלקא דעתך בישראל קרא לפניה מאי טעמא בריך לאחר תקנה,אי הכי לאחריה נמי לבריך שאני היכא דיתיב רב דמיעל עיילי | 22a. b one may not begin /b a new b paragraph /b and read b fewer than three verses /b from it. And if you say b he should read two /b verses b from this /b paragraph, i.e., the entire second paragraph, b and /b then b three /b verses b from that /b final paragraph, b only two /b verses will b remain /b from the final paragraph. This is problematic because one may not conclude a reading with fewer than three verses left until the end of a paragraph and because the fourth reader will not have a sufficient number of verses to read.,Rava b said to him: I have not heard /b a solution for b this /b problem from my teachers. However, b with regard to a similar /b problem b I heard /b a solution from them, b as we learned /b in a mishna ( i Ta’anit /i 26a): b On Sunday, /b the non-priestly watches would read two paragraphs from the Torah: b “In the beginning” /b (Genesis 1:1–5) b and “Let there be a firmament” /b (Genesis 1:6–8). b And it is taught in that regard /b that the paragraph b “In the beginning” /b was read b by two /b readers and the paragraph b “Let there be a firmament” by one /b reader., b And we discussed /b this ruling and raised difficulties with b it: Granted, /b the paragraph b “Let there be a firmament” /b was read b by one /b reader, b as it /b consists of b three verses. But /b how was the paragraph b “In the beginning” /b read b by two? /b It consists of only b five verses, and it was taught /b in a mishna (23b): b One who reads from the Torah should not /b read b fewer than three verses. /b , b And it was stated with regard to /b that mishna that the i amora’im /i disagreed about how to divide the verses. b Rav said: /b The second reader b repeats /b the last verse that the first reader had recited, so that each of them reads three verses. b And Shmuel said: /b The first reader b divides /b the third verse and reads half of it, and the second reader begins with the second half of that verse, as though each half were its own verse.,The Gemara explains the opinions of Rav and Shmuel. b Rav said /b that the second reader b repeats /b the last verse that the first reader recited. b What is the reason /b that b he did not state /b that the first reader b divides /b the third verse, in accordance with the opinion of Shmuel? The Gemara answers: b He holds /b that b any verse that Moses did not divide, we may not divide. /b ,The Gemara asks: b Does Shmuel say /b that b we may divide /b a verse into two parts? b Didn’t Rabbi Ḥaya Kara, /b the Bible expert, b say: I had great distress with Rabbi Ḥanina the Great; /b there were many times I had to ask his permission to divide a verse, b and he permitted me to divide /b it b only for the /b benefit of b schoolchildren, since they /b need b to be taught /b in this manner, as it is difficult for children to learn long verses all at once? In other cases, however it is prohibited to divide a verse.,The Gemara answers: b There, /b in the case of schoolchildren, b what is the reason /b that it is permitted to divide a verse? b Because it is not possible /b to teach the children without doing so. b Here, too, /b when a paragraph of five verses must be divided between two readers, b it is not possible /b to divide them without dividing the middle verse.,The Gemara now examines the opinion of Shmuel. b And Shmuel said: /b The first reader b divides /b the third verse and reads half of it. The Gemara asks: b What is the reason /b that b he did not state /b that the second reader b repeats /b the last verse recited by the first reader, in accordance with the opinion of Rav? The Gemara answers: It is because of a rabbinic b decree /b that was instituted b due to those who enter and those who leave /b the synagogue between the readings. These individuals might erroneously conclude that since the reading they heard consisted of three verses, the reading they missed consisted of only two verses. Therefore, the middle verse is divided into two parts, so that all will realize that no reader recites only two verses.,The Gemara b raises an objection /b to the opinions of Rav and Shmuel from the following i baraita /i : b Two /b people may b read a paragraph of six verses, but /b a paragraph b of five /b verses may be read only by b a single /b reader. If b the first /b one b read three /b verses, b the second /b one b reads /b the remaining b two /b verses b from this paragraph /b and then b one /b verse b from another, /b i.e., the following, b paragraph. And some say /b that it does not suffice to read one verse from the next paragraph; rather, he must read b three /b verses, as b one may not begin /b a new b paragraph /b and read b fewer than three verses /b from it., b And if it is so, /b if it is permissible to do as Rav and Shmuel suggested, b according to the one who said /b that the second reader b repeats /b a verse that the previous reader recited, i.e., Rav, b let him repeat /b the verse in this case as well. b And according to the one who said /b that the second reader b divides /b the verse, i.e., Shmuel, b let him divide /b the verse in this case as well.,The Gemara answers: b There, /b in the case of the i baraita /i , b it is different, as it is possible to /b solve the problem b in this /b manner by reading additional verses. On the New Moon, however, the next paragraph deals with an entirely different subject, and consequently it cannot be included in the Torah reading. Therefore, Rav and Shmuel presented alternate solutions.,With regard to the dispute cited in the i baraita /i , b Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: The i halakha /i is in accordance with /b the opinion introduced by the phrase: b Some say, /b which maintains that at least three verses must be read from the next paragraph. b And /b furthermore, b Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: Just as one may not begin /b a new b paragraph /b and read b fewer than three verses /b from it, b so too, one may not leave fewer than three verses /b before the end of b a paragraph /b at the conclusion of a reading.,The Gemara challenges this statement: This b is obvious. Now, /b if with regard to b the beginning /b of a paragraph, where b the first i tanna /i is lenient /b and holds that it is sufficient to read one verse from the next paragraph, the opinion introduced with the phrase: b Some say, is stringent, /b then with regard to b leaving /b verses at the end of a paragraph, where even b the first i tanna /i is stringent /b and holds that one may not conclude a reading with fewer than three verses remaining until the end of a paragraph, is it b not all the more so /b obvious that the opinion introduced with: b Some say, is stringent? /b ,The Gemara answers: b Lest you say: Entering /b in the middle of the Torah reading b is common, /b and therefore one should not conclude a reading after having read fewer than three verses of a paragraph, but b leaving /b in the middle of the Torah reading, whereby one b abandons a Torah scroll and leaves, is not common, /b and therefore one may conclude a reading with fewer than three verses left in the paragraph, Rabbi Yehoshua ben Levi b teaches us /b that the second opinion cited in the i baraita /i is also concerned that people may leave in the middle of the Torah reading, and consequently one may not conclude a reading with fewer than three verses left in the paragraph.,The Gemara asks: b And /b according to b the first i tanna /i , what is different /b about b leaving /b fewer than three verses at the end of a paragraph, b which /b is b not /b permitted b due to /b concern about b those who leave /b the synagogue in the middle of the Torah reading? In the case of b beginning /b a paragraph without reading at least three verses, he should b also /b hold that there is a rabbinic b decree due to those who enter, /b lest the latecomer think that the previous reader read fewer than three verses. The Gemara responds: b Say /b in answer to this question that b one who enters /b in the middle of the Torah reading b asks /b how the Torah was read until then, and those present will explain to him that the reader started in the previous paragraph. Therefore, he will not erroneously think that the reader recited fewer than three verses., b Rabba, son of Rava, sent /b a messenger b to /b ask b Rav Yosef: What is the i halakha /i /b with regard to dividing a small Torah portion? Rav Yosef b sent him /b the following answer: b The i halakha /i is /b that b one repeats /b a verse, in accordance with the opinion of Rav, b and /b it is b the middle /b reader who b repeats /b it, and not the last reader, so that it will not be necessary to leave fewer than three verses until the end of the paragraph.,§ We learned in the mishna: b This is the principle: Any /b day b on which there is an additional offering /b sacrificed in the Temple and that is not a Festival, four people read from the Torah. b A dilemma was raised before /b the Sages: On b a public fast, how many /b people read from the Torah? Does the mishna mean to say that only on b the New Moon and /b the intermediate days of b a Festival, when there is an additional offering, four /b people read; b but here, /b on a public fast day, b when there is no additional offering, no, /b only three people read? b Or perhaps here, too, there is an additional prayer, /b as on public fast days the prayer: i Aneinu /i , is inserted into the i Amida /i prayer, and so too an additional reader is called to read from the Torah.,The Gemara attempts to adduce a proof: b Come /b and b hear that which /b we learned in the mishna: b On /b the days of the b New Moon and on the intermediate days of a Festival, four /b people b read /b from the Torah. b Doesn’t /b this indicate that b on a public fast, /b only b three /b people read? The Gemara responds: b Say the first clause /b of the mishna: b On Mondays and Thursdays /b during the morning service b and on Shabbat during the afternoon service, three /b people b read /b from the Torah. b Doesn’t /b this indicate that on b a public fast, four /b people read from the Torah? b Rather, /b it must be concluded that b nothing can be derived from this /b mishna with regard to a public fast day, as the mishna does not mean to indicate the i halakha /i in every possible case.,A different proof is now suggested. b Come /b and b hear /b the following incident: b Rav /b once b happened /b to come b to Babylonia on a public fast. He stood and read from /b a Torah b scroll. /b When b he began /b to read, b he recited a blessing, /b but when b he concluded, he did not recite a blessing. Everyone /b else b fell on their faces, /b i.e., bowed down on the floor, during the i Taḥanun /i supplication, as was the custom, b but Rav did not fall on his face. /b ,The Gemara attempts to clarify the i halakha /i based upon Rav’s conduct. b Now, Rav /b must have b read /b the portion that is designated for b an Israelite, /b as he was neither a priest nor a Levite, and therefore he was the third person to read from the Torah. b What, /b then, b is the reason /b that when b he concluded /b his reading b he did not recite a blessing? Was it not because another /b person b was to read after him, /b and since only the last reader recites a blessing, Rav did not recite a blessing upon completion of his portion? This would indicate that four readers are called to the Torah on public fasts.,The Gemara rejects this proof: b No, Rav read /b the first reading, which is generally designated for b priests. /b He was the leading Torah authority of his generation, and one who holds this position is called to read from the Torah even before a priest, b as Rav Huna would read /b the first reading, which is generally designated for b priests, /b and Rav would do the same.,The Gemara raises a difficulty: b Granted, Rav Huna read /b the portion designated for b priests, as even Rav Ami and Rav Asi, /b who were b the most esteemed priests in Eretz Yisrael, were subordinate to Rav Huna, /b and he was considered the undisputed rabbinic leader of the Jewish people. b However, /b in the case of b Rav, there was Shmuel, who was a priest, and /b Rav had b elevated /b him b above himself, /b showing Shmuel deference in all matters of honor. Consequently, Rav was not the singular leader of his generation and would not have read the first reading in place of a priest.,The Gemara answers: In fact, b Shmuel was also subordinate to Rav, /b as Rav was indeed the leading authority in Babylonia, b and it was Rav who showed /b Shmuel b honor /b of his own volition, in order to appease him for having cursed him. b And he did this /b only when Shmuel was b in his presence, /b but b when he was not in his presence, /b Rav b did not do this, /b and therefore Rav would read first from the Torah when Shmuel was not present.,The Gemara comments: b So too, it is reasonable /b to assume that b Rav read /b first b from /b the portion that is generally designated for b priests, because if it enters your mind to say /b that b he read /b third, b from /b the portion designated for b an /b ordinary b Israelite, what is the reason he recited a blessing before /b reading his portion? Only the first reader recites a blessing before reading from the Torah. The Gemara rejects this argument: This incident took place b after it was instituted /b that all those called to read from the Torah recite a blessing.,The Gemara asks: b If so, he should also have recited a blessing after /b his reading, as the rabbinic enactment requires those who read from the Torah to recite blessings both before and after their reading. The Gemara answers: The reason that the Sages required all the readers to recite blessings both before and after their readings was to prevent misunderstandings on the part of both those who enter the synagogue in the middle of the reading and those who leave early. But b it was different where Rav was present, as /b people b would enter /b the synagogue in the middle of the reading, |
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45. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 350| 98a. הא איסורא איכא ה"ה דאפילו איסורא נמי ליכא ואיידי דבעי למיתני סיפא אבל חייבין תנא נמי רישא אין חייבין,אמר רבא הא דאמור רבנן אין אב למצרי לא תימא משום דשטופי בזמה דלא ידיע אבל ידיע חיישינן אלא אפילו דידיע נמי לא חיישינן,דהא שני אחין תאומים דטפה אחת היה ונחלקה לשתים וקתני סיפא לא חולצין ולא מייבמין ש"מ אפקורי אפקריה רחמנא לזרעיה דכתיב (יחזקאל כג, כ) בשר חמורים בשרם וזרמת סוסים זרמתם,ת"ש דאמר רבי יוסי מעשה בניפטיים הגר שנשא אשת אחיו מאמו ובא מעשה לפני חכמים ואמרו אין אישות לגר ואלא גר דקדיש ה"נ לא תפסי בה קדושין אלא אימא אין איסור אשת אח לגר מאי לאו דנסבא אח כשהוא גר,לא דנסבא כשהוא עובד כוכבים כשהוא עובד כוכבים מאי למימרא מהו דתימא ליגזור כשהוא עובד כוכבים אטו כשהוא גר קמ"ל,ת"ש דאמר בן יאסיין כשהלכתי לכרכי הים מצאתי גר אחד שנשא אשת אחיו מאמו אמרתי לו בני מי הרשך אמר לי הרי אשה ושבעה בניה על ספסל זה ישב ר' עקיבא ואמר שני דברים גר נושא אשת אחיו מאמו ואמר (יונה ג, א) ויהי דבר ה' אל יונה שנית לאמר שנית דברה עמו שכינה שלישית לא דברה עמו שכינה קתני מיהת גר נושא אשת אחיו מאמו מאי לאו דנסבא אחיו כשהוא גר,לא דנסבא כשהוא עובד כוכבים מאי למימרא מהו דתימא נגזור כשהוא עובד כוכבים אטו כשהוא גר קמ"ל,ומי מהימן והאמר ר' אבא אמר רב הונא אמר רב כל תלמיד חכם שמורה הלכה ובא אם קודם מעשה אמרה שומעין לו ואם לאו אין שומעין לו,איבעית אימא מורה ובא היה ואיבעית אימא משום דקאמר הרי אשה ושבעה בניה ואיבעית אימא שאני הכא דקאמר מעשה אחרינא בהדה,אמר מר ויהי דבר ה' אל יונה שנית לאמר שנית דברה עמו שכינה שלישית לא דברה עמו והא כתיב (מלכים ב יד, כה) הוא השיב [את] גבול ישראל מלבא חמת עד ים הערבה כדבר ה' אשר דבר ביד עבדו יונה בן אמתי הנביא,אמר רבינא על עסקי נינוה קאמר רב נחמן בר יצחק אמר הכי קאמר כדבר ה' אשר דבר ביד עבדו הנביא כשם שנהפך לנינוה מרעה לטובה כך בימי ירבעם בן יואש נהפך להם לישראל מרעה לטובה,ת"ש גר שהיה לידתו בקדושה והורתו שלא בקדושה יש לו שאר האם ואין לו שאר האב כיצד נשא אחותו מן האם יוציא מן האב יקיים אחות האב מן האם יוציא | 98a. b there is /b a rabbinic b prohibition, /b contrary to Rav Aḥa’s opinion. The Gemara answers: b The same is true that there is no prohibition, either. And since /b the i baraita /i b wanted to teach in the latter clause /b that if they were born in sanctity b they are liable, it also taught in the first clause /b that b they are not liable. /b For this reason, the i baraita /i mentions only the absence of liability., b Rava said: /b With regard to b that which the Sages said, /b that b a gentile has no patrilineage, do not say /b that it is b because they are /b so b steeped in licentiousness that they do not know /b the identity of their fathers with certainty, b but /b if that identity b is known, we are concerned /b that the paternity is recognized, with regard to the prohibition of intercourse with forbidden paternal relatives and other halakhic issues. b Rather, /b even b when it is known, we are still not concerned. /b ,The proof is b from /b the case of b two /b identical b twin brothers, who were one drop that was divided into two /b and obviously have the same father, b and /b yet it b is taught /b in b the latter clause /b of the i baraita /i : b They do not perform i ḥalitza /i and they do not perform levirate marriage, /b although they certainly have the same father. b Learn from this /b that b the Merciful One dispossesses /b the male gentile of b his offspring, as it is written /b with regard to Egyptians: b “Whose flesh is the flesh of donkeys, and whose semen is the semen of horses” /b (Ezekiel 23:20), i.e., the offspring of a male gentile is considered no more related to him than the offspring of donkeys and horses.,The Gemara resumes its discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. b Come /b and b hear /b another proof, b as Rabbi Yosei said: An incident /b took place b involving Niftayim the convert, who married the wife of his maternal /b half b brother, and the incident came before the Sages, and they said /b that b there is no /b valid b marriage for a convert. /b The Gemara asks: Is this possible? b And if a convert betroths /b a woman who is not related to him, b is /b his b betrothal to her indeed ineffective? Rather, /b modify the i baraita /i and b say /b that b with regard to a convert there is no prohibition /b proscribing b a brother’s wife. /b The Gemara concludes: b What, is /b the i baraita /i b not /b referring to a case b where /b the b brother, /b her first husband, b married her when he was /b already b a convert, /b thereby proving that a convert is permitted to marry the wife of his deceased brother who was also a convert, even if they were maternal brothers?,The Gemara answers: b No, /b the i baraita /i is referring to a case b where /b the brother b married her while he was /b still b a gentile, /b and since he converted they are no longer married. The Gemara asks: If he married her b while he was a gentile, what /b is the purpose b of stating /b this obvious i halakha /i ? The Gemara answers: b Lest you say /b the Sages b should decree /b that the marriage is prohibited even in a case where the first husband married her b while he was a gentile, due to /b the prohibition against their marriage if the brother married her b when he was /b already b a convert. /b The i baraita /i therefore b teaches us /b that there is no such decree., b Come /b and b hear /b another proof, b as ben Yasiyan said: When I went to cities overseas, I found one convert who married the wife of his maternal /b half b brother. I said to him: My son, who permitted /b this to b you? He said to me: There is /b a local b woman and her seven sons /b to whom this was permitted. b On this /b very b bench [ i safsal /i ], Rabbi Akiva sat and said two statements: /b He said that b a convert may marry the /b former b wife of his maternal /b half b brother, and he said /b that the verse b “And the word of the Lord came to Jonah a second time, saying” /b (Jonah 3:1) implies that the b Divine Presence spoke with him /b only b a second /b time. However, b a third /b time the b Divine Presence did not speak with him, /b i.e., Jonah did not receive any more prophecies. b In any event, /b this i baraita /i b teaches /b that b a convert may marry the wife of his maternal brother. What, is it not /b referring to a case b where /b the convert’s b brother married her when he /b himself b was /b already b a convert? /b ,The Gemara answers: b No, /b the i baraita /i is referring to a case b where /b the brother b married her while he was /b still b a gentile. /b The Gemara asks: If so, b what /b is the purpose b of stating /b this obvious i halakha /i ? The Gemara answers: b Lest you say we should decree /b that marriage between a convert and the former wife of his brother is prohibited even if the brother married her b while he was /b still b a gentile, due to /b the prohibition against their marrying if the brother married her b when he was /b already b a convert. /b The i baraita /i therefore b teaches us /b that there is no such decree., b And is /b that convert who cited Rabbi Akiva b a reliable /b witness, despite the fact that the ruling affects him personally? b Didn’t Rabbi Abba say /b that b Rav Huna said /b that b Rav said: /b With regard to b any Torah scholar who teaches /b a ruling of b i halakha /i /b in a certain case b and it comes /b to be, b if he said it before the incident, one listens to him. And if not, /b if the ruling followed the incident, one b does not listen to him. /b ,The Gemara answers: b If you wish, say /b that the convert b taught /b the ruling, b and /b only afterward b it came /b to be that he himself married his sister-in-law. b And if you wish, say /b that he is reliable b because he /b supported his ruling by b stating /b that there was a practical case involving b a woman and her seven sons, /b in which Rabbi Akiva ruled that this kind of marriage is permitted. b And if you wish, say /b that b here it is different, as /b the convert b stated a different incident with it. /b Since he cited an unrelated teaching of Rabbi Akiva in the same testimony, this teaching is also considered reliable., b The Master said /b that Rabbi Akiva inferred from the verse b “And the word of the Lord came to Jonah a second time, saying” /b that the b Divine Presence spoke with him /b only b a second /b time. However, b a third /b time the Divine Presence b did not speak with him. /b The Gemara asks: b Isn’t it written /b with regard to King Jeroboam ben Joash: b “He restored the border of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of the Lord, /b the God of Israel, b which He spoke by the hand of His servant Jonah the son of Amittai, the prophet” /b (II Kings 14:25)? Evidently, Jonah prophesied at least once more., b Ravina said: /b Rabbi Akiva b was saying /b that Jonah did not prophesize a third time b about the issue of Nineveh. Rav Naḥman bar Yitzḥak said /b that b this is /b the meaning of the phrase b “According to the word of the Lord, /b the God of Israel, b which He spoke by the hand of His servant Jonah the son of Amittai, the prophet”: /b It is not that Jonah had prophesized about the conquests of Jeroboam ben Joash, but rather that b just as /b the fortune of b Nineveh turned from bad to good, so too, in the days of Jeroboam ben Joash, Israel’s /b fortune b turned from bad to good. /b ,The Gemara resumes discussion of the dispute between Rav Aḥa bar Ya’akov and Rav Sheshet. b Come /b and b hear /b another proof: b A convert whose birth was in sanctity but whose conception was not in sanctity has maternal kinship, /b i.e., his relationship to his mother’s relatives is recognized. b However, he does not have paternal kinship. How so? /b If b he married his maternal /b half b sister, /b who was born before him and converted, b he must divorce /b her. Although by Torah law they are considered unrelated, the Sages rendered it prohibited for them to marry, lest he marry a maternal half sister who was born after him and is forbidden to him. If she is his b paternal /b half sister, b he may maintain /b her as his wife. If he married his b father’s maternal /b half b sister, he must divorce her. /b |
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| 46. Cyprian, Letters, 10, 9, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 233 |
| 47. Cyprian, Letters, 10, 9, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 233 |
| 48. Eusebius of Caesarea, Ecclesiastical History, 8.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223, 231 |
| 49. Cyprian, Letters, 10, 9, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 233 |
| 50. Cyprian, Letters, 10, 9, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 233 |
51. Origen, Against Celsus, 8.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 | 8.32. The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon men: He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, sent by evil angels. Whether demons ever go beyond this when they are suffered to do what they are ever ready, though through the restraint put upon them they are not always able to do, is a question to be solved by that man who can conceive, in so far as human nature will allow, how it accords with the divine justice, that such multitudes of human souls are separated from the body while walking in the paths which lead to certain death. For the judgments of God are so great, that a soul which is still clothed with a mortal body cannot comprehend them; and they cannot be expressed: therefore by unnurtured souls they are not in any measure to be understood. And hence, too, rash spirits, by their ignorance in these matters, and by recklessly setting themselves against the Divine Being, multiply impious objections against providence. It is not from demons, then, that men receive any of those things which meet the necessities of life, and least of all ourselves, who have been taught to make a proper use of these things. And they who partake of grain and wine, and the fruits of trees, of water and of air, do not feed with demons, but rather do they feast with divine angels, who are appointed for this purpose, and who are as it were invited to the table of the pious man, who hearkens to the precept of the word, which says, Whether you eat or drink, or whatever you do, do all to the glory of God. And again, in another place it is written, Do all things in the name of God. When, therefore, we eat and drink and breathe to the glory of God, and act in all things according to what is right, we feast with no demons, but with divine angels: For every creature is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer. But it could not be good, and it could not be sanctified, if these things were, as Celsus supposes, entrusted to the charge of demons. |
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| 52. Anon., The Acts of Paul And Thecla, 39, 42, 45, 5, 34 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 232 |
53. Ammianus Marcellinus, History, 27.3.11-27.3.14 (4th cent. CE - 4th cent. CE) Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 399 | 27.3.11. As his successor came Viventius, a former 366–7 A.D. court-chancellor, a just and prudent man of Pannonia, whose administration was quiet and mild, and rich in an abundance of everything. But he, too, was alarmed by sanguinary outbreaks of the factions of the people, which were caused by the following affair. 27.3.12. Damasus and Ursinus, burning with a superhuman desire of seizing the bishopric, engaged in bitter strife because of their opposing interests; and the supporters of both parties went even so far as conflicts ending in bloodshed and death. Since Viventius was able neither to end nor to diminish this strife, he was compelled to yield to its great violence, and retired to the suburbs. 27.3.13. And in the struggle Damasus was victorious through the efforts of the party which favoured him. It is a well-known fact that in the basilica of Sicininus, In the Fifth Region, also called Basilica Liberii (see Val. in Wagner-Erfurdt); now Santa Maria Maggiore. where the assembly of the Christian sect is held, in a single day a hundred and thirty-seven corpses of the slain were found, and that it was only with difficulty that the long-continued frenzy of the people was afterwards quieted. 27.3.14. Bearing in mind the ostentation in city life, I do not deny that those who are desirous of such a thing ought to struggle with the exercise of all their strength to gain what they seek; for when they attain it, they will be so free from care that they are enriched from the offerings of matrons, ride seated in carriages, wearing clothing chosen with care, and serve banquets so lavish that their entertainments outdo the tables of kings. |
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| 54. Anon., Apostolic Constitutions, 3.11.3, 8.19-8.20 (4th cent. CE - 4th cent. CE) Tagged with subjects: •women, in church leadership Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 59 |
| 55. Epiphanius, Panarion, 78.23.4, 79.1.7, 79.4.1, 79.8.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 235, 236 |
| 56. Jerome, Letters, 7.26 (5th cent. CE - 5th cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 236 |
| 57. Justinian, Digest, 39.8-39.19 (5th cent. CE - 6th cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 225 |
| 58. Justinian, Novellae, 77 (5th cent. CE - 6th cent. CE) Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 404 |
| 59. Lydus Johannes Laurentius, De Magistratibus Populi Romani, 3.62 (5th cent. CE - 6th cent. CE) Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 398 |
| 60. Jerome, Letters, 7.26 (5th cent. CE - 5th cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 236 |
| 61. Jerome, Letters, 7.26 (5th cent. CE - 5th cent. CE) Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 236 |
| 62. Procopius, Historia Arcana (Anecdota), 9.37-9.42 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 398 |
| 63. Procopius, De Bellis, 4.25.13 (6th cent. CE - 6th cent. CE) Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 404 |
| 64. Evagrius Scholasticus, Ecclesiastical History, 5.18, 6.7 (6th cent. CE - 6th cent. CE) Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 399, 401 |
| 65. Anon., Acta Conciliorum Oecumenicorum, Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 401 |
| 66. Scholia Euripides, Tro., 11, 44 Tagged with subjects: •nan Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 58 |
| 67. Epigraphy, Lbw, 48 Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 226 |
| 68. Epigraphy, Cij, 6.9148 Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 226 |
| 69. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •leadership, church Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 481 |
| 70. Anon., Chronicon Paschale, None Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 404 |
| 71. Epigraphy, Mama, 8.492 Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 227 |
| 72. Palladius of Aspuna, Lausiac History, 41 Tagged with subjects: •women, in church leadership Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 61 |
| 73. Epigraphy, Ig, 2.1314, 2.1334, 2.1337, 5.2.265-5.2.266 Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 226, 227 |
| 74. John of Nicou, Pg, 90.17-90.19 Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 398 |
| 75. John Malalas, History, 17.18 Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 404 |
| 76. John of Ephesus, Hist. Eccl., 3.3.13, 3.26-3.34 Tagged with subjects: •church,leaders Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 399 |
| 77. Synkellos, Ecloga Chronographica, 1.2 Tagged with subjects: •women, church leadership Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223 |
