1. Hebrew Bible, Exodus, 3.8, 20.3-20.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Clement of Alexandria, on the catechumenate,, milk/meat imagery • Clement of Alexandria,theological anthropology • Orpheus, Clement of Alexandria • milk/meat imagery used by Clement of Alexandria
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 122; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 73; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 92; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 97; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 74; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 458, 472; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 167, 168, 169
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3.8 וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃
20.3 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ'' None | sup>
3.8 and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
20.3 Thou shalt have no other gods before Me. 20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;'' None |
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2. Hebrew Bible, Genesis, 1.1, 1.26-1.27, 3.21, 6.1-6.4, 9.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, contemplation of nature by • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,God in • Clement of Alexandria,sacramental theology • Clement of Alexandria,theological anthropology • Exegesis, in Clement of Alexandria • Law, the, in Clement • clement of alexandriai,ii
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 648; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 306, 307, 339, 365, 395, 421; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 344, 369, 382; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1206; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 84; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124, 200; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 149, 190, 191, 193, 198, 202, 205, 206, 207, 208, 209, 211, 212, 213, 214, 216, 217, 220, 221, 222, 223, 224, 225, 234, 236, 267; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 458, 468, 472, 482; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 408; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 149, 150, 151, 158
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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
3.21 וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃
6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
9.6 שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃' ' None | sup>
1.1 In the beginning God created the heaven and the earth.
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
3.21 And the LORD God made for Adam and for his wife garments of skins, and clothed them.
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
9.6 Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.' ' None |
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3. Hebrew Bible, Proverbs, 3.11, 8.9, 8.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, adaptation of EPHE scheme to programme of Christian instruction • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, kanon termonology and rule of truth • Clement of Alexandria, order of education and knowledge in • Clement of Alexandria, relationship between sects and philosophy • Clement of Alexandria,Christian contemplative (γνωστικός) • Law, the, in Clement
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 94; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 152; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 274, 395; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 132; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 177
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3.11 מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃
8.9 כֻּלָּם נְכֹחִים לַמֵּבִין וִישָׁרִים לְמֹצְאֵי דָעַת׃
8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃'' None | sup>
3.11 My son, despise not the chastening of the LORD, Neither spurn thou His correction;
8.9 They are all plain to him that understandeth, And right to them that find knowledge.
8.22 The LORD made me as the beginning of His way, The first of His works of old.'' None |
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4. Hebrew Bible, Psalms, 1.1, 95.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, controversial or polemical aspects • Clement of Rome, and heresy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 112, 374, 375; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 134; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 458, 472
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1.1 אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃
95.5 אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃'' None | sup>
1.1 HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.
95.5 The sea is His, and He made it; And His hands formed the dry land.'' None |
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5. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Clement of Alexandria
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 348; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 263, 267
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6. Hebrew Bible, Isaiah, 44.6, 53.2, 54.1, 60.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Rome, on interpretation • Clement, First • Clement, Second • Clement, Second, date and place of composition • Clement, Second, sections • First Epistle of Clement • Law, the, in Clement • Orpheus, Clement of Alexandria • Second Clement, and Church identity
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 160; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 195, 196, 362, 363; Esler (2000), The Early Christian World, 508, 512; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 240; Levine Allison and Crossan (2006), The Historical Jesus in Context, 223; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 74
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44.6 כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃
54.1 כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1 רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃
60.17 תַּחַת הַנְּחֹשֶׁת אָבִיא זָהָב וְתַחַת הַבַּרְזֶל אָבִיא כֶסֶף וְתַחַת הָעֵצִים נְחֹשֶׁת וְתַחַת הָאֲבָנִים בַּרְזֶל וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם וְנֹגְשַׂיִךְ צְדָקָה׃' ' None | sup>
44.6 Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God.
54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
60.17 For brass I will bring gold, And for iron I will bring silver, And for wood brass, And for stones iron; I will also make thy officers peace, And righteousness thy magistrates.' ' None |
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7. Hebrew Bible, Jeremiah, 31.34 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clements, Ronald Ernest
Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 3; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 180
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31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃'' None | sup>
31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.'' None |
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8. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clement of Alexandria
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 232; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 235
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9. None, None, nan (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria,God in
Found in books: Fowler (2014), Plato in the Third Sophistic, 202; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 149, 151
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10. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Clement of Alexandria
Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 213; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 408
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11. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, alterations to heresy’s link to philosophy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 303, 304; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 135, 170
| 400c σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.'' None | 400c ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.'' None |
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12. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 439; Champion (2022), Dorotheus of Gaza and Ascetic Education, 82
| 716a μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθείᾳ περαίνει κατὰ φύσιν περιπορευόμενος· τῷ δὲ ἀεὶ συνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός, ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος συνέπεται ταπεινὸς καὶ κεκοσμημένος, ὁ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας, ἢ χρήμασιν ἐπαιρόμενος ἢ τιμαῖς, ἢ καὶ σώματος εὐμορφίᾳ ἅμα νεότητι καὶ ἀνοίᾳ φλέγεται τὴν ψυχὴν μεθʼ ὕβρεως, ὡς οὔτε ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὢν ἡγεῖσθαι,'' None | 716a completeth his circuit by nature’s ordice in straight, unswerving course. With him followeth Justice, as avenger of them that fall short of the divine law; and she, again, is followed by every man who would fain be happy, cleaving to her with lowly and orderly behavior; but whoso is uplifted by vainglory, or prideth himself on his riches or his honors or his comeliness of body, and through this pride joined to youth and folly, is inflamed in soul with insolence, dreaming that he has no need of ruler or guide, but rather is competent himself to guide others,—'' None |
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13. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria,God in
Found in books: Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 144; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 49
| 509b the similitude of it still further in this way. How? The sun, I presume you will say, not only furnishes to visibles the power of visibility but it also provides for their generation and growth and nurture though it is not itself generation. of course not. In like manner, then, you are to say that the objects of knowledge not only receive from the presence of the good their being known, but their very existence and essence is derived to them from it, though the good itself is not essence but still transcends essence in dignity and surpassing power.'' None |
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14. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria,God in
Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 237, 239, 247, 248, 249, 250; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 145, 148
| 28c δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν'' None | 28c and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?'' None |
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15. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, Educator
Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 247; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 148
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16. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, alterations to heresy’s link to philosophy • Exegesis, in Clement of Alexandria
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 300, 301, 304, 305; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 584
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17. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cleanthes, Clement of Alexandria • Clement of Alexandria • Clement of Alexandria, Platonism and Stoicism in • Clement of Alexandria, Platonism and Stoicism in,, Love Commandment and • Clement of Alexandria, Platonism and Stoicism in,, becoming like God, Platonic notion of • Clement of Alexandria, Platonism and Stoicism in,, image and likeness of God, being made in • Clement of Alexandria, Platonism and Stoicism in,, living according to nature, Stoic telos of • Clement of Alexandria, heresy and epistemology • Law, the, in Clement • Love Commandment, Clement of Alexandria on
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 129; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 394; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 153; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 195; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 465
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18. Anon., 1 Enoch, 1.7-1.9, 13.1 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Clement • Clement of Alexandria • Clement of Rome, and heresy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 112, 113; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 183, 196; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 357; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 57
| 1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him."1.9 And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.' "
13.1 Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers.' "
13.1 And Enoch went and said: 'Azazel, thou shalt have no peace: a severe sentence has gone forth" '' None |
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19. Cicero, De Finibus, 2.96 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Clement of Alexandria
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 208; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 208
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2.96 \xa0"But I\xa0must not digress too far. Let me repeat the dying words of Epicurus, to prove to you the discrepancy between his practice and his principles: \'Epicurus to Hermarchus, greeting. I\xa0write these words,\' he says, \'on the happiest, and the last, day of my life. I\xa0am suffering from diseases of the bladder and intestines, which are of the utmost possible severity.\' Unhappy creature! If pain is the Chief Evil, that is the only thing to be said. But let us hear his own words. \'Yet all my sufferings,\' he continues, \'are counterbalanced by the joy which I\xa0derive from remembering my theories and discoveries. I\xa0charge you, by the devotion which from your youth up you have displayed towards myself and towards philosophy, to protect the children of Metrodorus.\' <'' None |
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20. Cicero, On The Ends of Good And Evil, 2.96 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Clement of Alexandria
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 208; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 208
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2.96 Audi, ne longe abeam, moriens quid dicat Epicurus, ut intellegas intellegas (intellig.) BEA 2 intellegat A 1 intelligat R intelligantur N intelligatur V facta eius cum dictis discrepare: 'Epicurus Hermarcho salutem. Cum ageremus', inquit, vitae beatum et eundem supremum diem, scribebamus haec. tanti autem autem om. A aderant aderant om. BE vesicae et torminum morbi, ut nihil ad eorum magnitudinem posset accedere. Miserum hominem! Si dolor summum malum est, dici aliter non potest. sed audiamus ipsum: 'Compensabatur', inquit, tamen cum his omnibus animi laetitia, quam capiebam memoria rationum inventorumque nostrorum. sed tu, ut dignum est tua erga me et philosophiam me et philosophiam Bai. me (ne R) et philosophia A 1 RN me philosophia BE me et philosophia et A 2 V voluntate ab adolescentulo suscepta, fac ut Metrodori tueare liberos."" None | sup>
2.96 \xa0"But I\xa0must not digress too far. Let me repeat the dying words of Epicurus, to prove to you the discrepancy between his practice and his principles: \'Epicurus to Hermarchus, greeting. I\xa0write these words,\' he says, \'on the happiest, and the last, day of my life. I\xa0am suffering from diseases of the bladder and intestines, which are of the utmost possible severity.\' Unhappy creature! If pain is the Chief Evil, that is the only thing to be said. But let us hear his own words. \'Yet all my sufferings,\' he continues, \'are counterbalanced by the joy which I\xa0derive from remembering my theories and discoveries. I\xa0charge you, by the devotion which from your youth up you have displayed towards myself and towards philosophy, to protect the children of Metrodorus.\' <'' None |
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21. Septuagint, Wisdom of Solomon, 7.24-7.25 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, Platonism and Stoicism in • Clement of Alexandria, Platonism and Stoicism in,, syncretism/eclecticism, moving beyond • Clement of Alexandria, collage technique of Stromateis • Clement of Alexandria,God in • Stromateis (Clement of Alexandria)., collage technique of
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 131; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 837, 838; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 151, 152
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7.24 For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 7.25 For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her.'' None |
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22. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Clement of Alexandria
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 208; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 208
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23. Philo of Alexandria, On The Cherubim, 49 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria • philosophy/philosophers, Clement’s
Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 125; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 284
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49 For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such. '' None |
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24. Philo of Alexandria, On Dreams, 1.164 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 123; Sly (1990), Philo's Perception of Women, 133
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1.164 Now is it not fitting that even blind men should become sharpsighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated. '' None |
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25. Philo of Alexandria, On The Special Laws, 1.80, 1.103, 1.166-1.167, 1.202, 1.248, 1.257, 1.260, 3.149, 3.172-3.173, 3.175, 3.179 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Amazons, in Musonius and Clement of Alexandria • Apatheia, freedom from, eradication of, emotion (; Clement of Alexandria • Clement of Alexandria • Clement of Alexandria, Church Father • Clements, R. E. • Philo, Clement of Alexandria, Basil
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 281; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 237; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 214, 258, 261; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 282; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 237; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 282; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 112
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1.80 Now these are the laws which relate to the priests. It is enjoined that the priest shall be entire and unmutilated, having no blemish on his body, no part being deficient, either naturally or through mutilation; and on the other hand, nothing having been superfluous either from his birth or having grown out subsequently from disease; his skin, also, must never have changed from leprosy, or wild lichen, or scab, or any other eruption or breaking out; all which things appear to me to be designed to be symbols of the purity of his soul.
1.103 For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent.
1.166 And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and without spot or defect of any kind. At all events, so great is the caution used with respect not only to those who offer the sacrifices, but also to the victims which are offered, that the most eminent of the priests are carefully selected to examine whether they have any blemishes or not, and scrutinise them from head to foot, inspecting not only those parts which are easily visible, but all those which are more out of sight, such as the belly and the thighs, lest any slight imperfection should escape notice. 1.167 And the accuracy and minuteness of the investigation is directed not so much on account of the victims themselves, as in order that those who offer them should be irreproachable; for God designed to teach the Jews by these figures, whenever they went up to the altars, when there to pray or to give thanks, never to bring with them any weakness or evil passion in their soul, but to endeavour to make it wholly and entirely bright and clean, without any blemish, so that God might not turn away with aversion from the sight of it.XXXV.
1.202 Again, the hands which are laid upon the head of the victim are a most manifest symbol of irreproachable actions, and of a life which does nothing which is open to accusation, but which in all respects is passed in a manner consistent with the laws and ordices of nature;
1.248 and why it received this appellation we must now proceed to say. When any persons offer first fruits from any portion of their possessions, wheat, or barley, or oil, or wine, or the best of their fruits, or the firstborn males of their flocks and herds, they do so actually dedicating those first fruits which proceed from what is clean, but paying a price as the value of what is unclean; and when they have no longer any materials left in which they can display their piety, they then consecrate and offer up themselves, displaying an unspeakable holiness, and a most superabundant excess of a God-loving disposition, on which account such a dedication is fitly called the great vow; for every man is his own greatest and most valuable possession, and this even he now gives up and abandons.
1.257 The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by.
1.260 for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion.
3.172 But when men are abusing one another or fighting, for women to venture to run out under pretence of assisting or defending them, is a blameable action and one of no slight shamelessness, since even, in the times of war and of military expeditions, and of dangers to their whole native land, the law does not choose that they should be enrolled as its defenders; looking at what is becoming, which it thinks desirable to preserve unchangeable at all times and in all places, thinking that this very thing is of itself better than victory, or then freedom, or than any kind of success and prosperity. 3.173 Moreover, if any woman, hearing that her husband is being assaulted, being out of her affection for him carried away by love for her husband, should yield to the feelings which overpower her and rush forth to aid him, still let her not be so audacious as to behave like a man, outrunning the nature of a woman; {16}{
3.175 For let not such a woman be let go on the ground that she appears to have done this action in order to assist her own husband; but let her be impeached and suffer the punishment due to her excessive audacity, so that if she should ever be inclined to commit the same offence again she may not have an opportunity of doing so; and other women, also, who might be inclined to be precipitate, may be taught by fear to be moderate and to restrain themselves. And let the punishment be the cutting off of the hand which has touched what it ought not to have touched. ' ' None |
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26. Philo of Alexandria, On The Virtues, 168 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, Platonism and Stoicism in • Clement of Alexandria, Platonism and Stoicism in,, image and likeness of God, being made in • Clement of Alexandria, Platonism and Stoicism in,, on contemplation and action
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 137; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 258
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168 And in another place also the lawgiver gives this precept, which is most becoming and suitable to a rational nature, that men should imitate God to the best of their power, omitting nothing which can possibly contribute to such a similarity as the case admits of. XXXII. Since then you have received strength from a being who is more powerful than you, give others a share of that strength, distributing among them the benefits which you have received yourself, in order that you may imitate God by bestowing gifts like his; '' None |
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27. Philo of Alexandria, That God Is Unchangeable, 56 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 344; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 144
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56 But those who enter into agreements and alliances with the body, being unable to throw off the robes of the flesh, and to behold that nature, which alone of all natures has no need of anything, but is sufficient for itself, and simple, and unalloyed, and incapable of being compared with anything else, from the same notions of the cause of all things that they do of themselves; not considering that in the case of a being who exists through a concurrence of many faculties, he has need of many parts in order to supply the necessities of each of those faculties. XII. But God, inasmuch as he is uncreated, and the Being who has brought all other things to creation, stood in need of none of those things which are usually added to creatures. '' None |
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28. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, additional criticism of sects • Law, the, in Clement
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 450; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 249
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29. Anon., Epistle of Barnabas, 2.6, 4.9, 4.11, 5.7, 16.3-16.4, 16.7-16.9 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, controversial or polemical aspects • Clement of Alexandria, on sophistry of heretics • Clement of Rome, on interpretation • Clement, I Clement • Clement, Second • Law, the, in Clement
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 196, 288, 289, 376; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 91; Esler (2000), The Early Christian World, 513, 514; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 150; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 375; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 509
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2.6 These things therefore He annulled, that the new law of our Lord Jesus Christ, being free from the yoke of constraint, might have its oblation not made by human hands.
4.9 But though I would fain write many things, not as a teacher, but as becometh one who loveth you not to fall short of that which we possess, I was anxious to write to you, being your devoted slave. Wherefore let us take heed in these last days. For the whole time of our faith shall profit us nothing, unless we now, in the season of lawlessness and in the offenses that shall be, as becometh sons of God, offer resistance, that the Black One may not effect an entrance.
4.11 For the scripture saith; Woe unto them that are wise for themselves, and understanding in their own sight. Let us become spiritual, let us become a temple perfect unto God. As far as in us lies, let us exercise ourselves in the fear of God, and let us strive to keep His commandments, that we may rejoice in His ordices.
5.7 that at the same time He might redeem the promise made to the fathers, and by preparing the new people for Himself might show, while He was on earth, that having brought about the resurrection He will Himself exercise judgment.
16.3 Furthermore He saith again; Behold they that pulled down this temple themselves shall build it. 16.4 So it cometh to pass; for because they went to war it was pulled down by their enemies. Now also the very servants of their enemies shall build it up.
16.7 I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. 16.8 But it shall be built in the name of the Lord. Give heed then that the temple of the Lord may be built gloriously. 16.9 How? Understand ye. By receiving the remission of our sins and hoping on the Name we became new, created afresh from the beginning. Wherefore God dwelleth truly in our habitation within us. How? The word of his faith, the calling of his promise, the wisdom of the ordices, the commandments of the teaching, He Himself prophesying in us, He Himself dwelling in us, opening for us who had been in bondage unto death the door of the temple, which is the mouth, and giving us repentance leadeth us to the incorruptible temple.' ' None |
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30. Anon., Didache, 7.1, 9.5, 11.6-11.12, 15.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, on Gnosticism • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, catechists and sponsors • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Rome • Clement, Second • Gnostics and Gnosticism, Clement of Alexandria on • San Clemente
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 104; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25, 148; Esler (2000), The Early Christian World, 513, 514, 710; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 152; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 254
| 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 '1 There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. 2 And the second commandment of the Teaching; You shall not commit murder, you shall not commit adultery, Exodus 20:13-14 you shall not commit pederasty, you shall not commit fornication, you shall not steal, Exodus 20:15 you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbour, Exodus 20:17 you shall not forswear yourself, Matthew 5:34 you shall not bear false witness, Exodus 20:16 you shall not speak evil, you shall bear no grudge. You shall not be double-minded nor double-tongued; for to be double-tongued is a snare of death. Your speech shall not be false, nor empty, but fulfilled by deed. You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbour. You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life. 3 My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass. 4 My child, him that speaks to you the word of God remember night and day; and you shall honour him as the Lord; for in the place whence lordly rule is uttered, there is the Lord. And you shall seek out day by day the faces of the saints, in order that you may rest upon their words. You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions. You shall not be undecided whether it shall be or no. Be not a stretcher forth of the hands to receive and a drawer of them back to give. If you have anything, through your hands you shall give ransom for your sins. You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire. You shall not turn away from him that is in want, but you shall share all things with your brother, and shall not say that they are your own; for if you are partakers in that which is immortal, how much more in things which are mortal? You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God. Ephesians 6:4 You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; Ephesians 6:9; Colossians 4:1 for he comes not to call according to the outward appearance, but unto them whom the Spirit has prepared. And you bondmen shall be subject to your masters as to a type of God, in modesty and fear. Ephesians 6:5; Colossians 3:22 You shall hate all hypocrisy and everything which is not pleasing to the Lord. Forsake in no way the commandments of the Lord; but you shall keep what you have received, neither adding thereto nor taking away therefrom . Deuteronomy 12:32 In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life. 5 And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these. 6 See that no one cause you to err from this way of the Teaching, since apart from God it teaches you. For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do. And concerning food, bear what you are able; but against that which is sacrificed to idols be exceedingly on your guard; for it is the service of dead gods.
7.1 And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before. ' "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. " "
11.6 Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him. " "11.12 Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him. " '12 But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; 2 Thessalonians 3:10 but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such. 13 But every true prophet that wills to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Matthew 10:10; cf. Luke 10:7 Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.
15.1 Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money, 1 Timothy 3:4 and truthful and proven; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. And reprove one another, not in anger, but in peace, as you have it in the Gospel; Matthew 18:15-17 but to every one that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord. ' "' None |
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31. Clement of Rome, 1 Clement, 1.1, 1.3, 3.2, 4.1-4.6, 4.8-4.12, 5.1, 5.4-5.7, 7.4, 8.3, 9.1, 11.1-11.2, 12.1, 12.3, 13.1, 14.2, 16.2, 20.3-20.4, 21.1, 21.7, 30.7, 35.5, 38.2, 39.3, 41.1, 44.3-44.4, 45.4-45.7, 46.7, 47.3-47.4, 47.6-47.7, 48.5-48.6, 49.5, 51.3-51.4, 53.1, 54.1-54.2, 55.1-55.2, 55.5, 57.1, 63.1-63.3, 65.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, Platonism and Stoicism in • Clement of Alexandria, Platonism and Stoicism in,, Love Commandment and • Clement of Alexandria, Platonism and Stoicism in,, image and likeness of God, being made in • Clement of Alexandria, Platonism and Stoicism in,, on contemplation and action • Clement of Alexandria, Platonism and Stoicism in,, social relations and • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on Gnosticism • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, catechists and sponsors • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Rome • Clement of Rome, novelty of heresy • Clement of Rome, on interpretation • Clement of Rome, on terminology for heresy • Clement of Rome, on the causes of heresy • Clement of Rome, on the divided soul • Clement, First • Clement, bishop of Rome • Epistle of Clement (of Rome) • Exegesis, in Clement of Alexandria • First Clement, Authorship • First Clement, Dating • First Clement, Genre • First Clement, Manuscripts • First Clement, Reception of Paul • First Clement, Reception of Peter • First Clement, Use of Romans • First Clement, and 1 Corinthians • First Clement, and Church identity • First Clement, and Church order • First Clement, and Judaism • First Clement, and concord • First Clement, and female leadership • First Clement, and sacrifice and exile • First Clement, and the Genesis creation account • First Clement, and the Old Testament • First Clement, and the resurrection • First Clement, and women • First Epistle of Clement • Gnostics and Gnosticism, Clement of Alexandria on • Love Commandment, Clement of Alexandria on • Second Clement, Reception of Peter • Second Clement, and Church identity
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 104, 136; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 17, 108, 125, 128, 129, 158, 159, 160, 187, 189, 190, 192, 193, 195, 196, 197, 198, 199; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 14, 15, 19, 20, 21, 22, 149, 150, 195, 196, 391, 415; Esler (2000), The Early Christian World, 508; Gera (2014), Judith, 13; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 184, 185, 186, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 239, 240; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 666, 725; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 275; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 54; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 254; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 180, 234, 236, 244; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 159; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 114
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1.1 The church of God which sojourns at Rome, to the church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied. Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us; and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury. For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established? Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For you did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. You enjoined young men to be of a sober and serious mind, you instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and you taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion.
3.2 Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, My beloved ate and drank, and was enlarged and became fat, and kicked. Deuteronomy 32:15 Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordices of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. Wisdom 2:24 ' "
4.1 For thus it is written: And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countece fell. And God said to Cain, Why are you grieved, and why is your countece fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him. You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. Envy made Joseph be persecuted unto death, and to come into bondage. Genesis xxxvii Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday? Exodus 2:14 On account of envy, Aaron and Miriam had to make their abode without the camp. Numbers 12:14-15 Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. Numbers 16:33 Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. " "
4.12 For thus it is written: And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countece fell. And God said to Cain, Why are you grieved, and why is your countece fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him. You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. Envy made Joseph be persecuted unto death, and to come into bondage. Genesis xxxvii Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday? Exodus 2:14 On account of envy, Aaron and Miriam had to make their abode without the camp. Numbers 12:14-15 Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. Numbers 16:33 Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. " 5.1 But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars of the church have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labours; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience. 6 To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids and Dirc, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with steadfastness, and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, This is now bone of my bones, and flesh of my flesh. Genesis 2:23 Envy and strife have overthrown great cities, and rooted up mighty nations.
7.4 These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look steadfastly to the blood of Christ, and see how precious that blood is to God which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites; Jonah iii but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens to the covet of God.
8.3 The ministers of the grace of God have, by the Holy Spirit, spoken of repentance; and the Lord of all things has himself declared with an oath regarding it, As I live, says the Lord, I desire not the death of the sinner, but rather his repentance; Ezekiel 33:11 adding, moreover, this gracious declaration, Repent, O house of Israel, of your iniquity. Ezekiel 18:30 Say to the children of my people, Though your sins reach from earth to heaven, and though they be redder Isaiah 1:18 than scarlet, and blacker than sack-cloth, yet if you turn to me with your whole heart, and say, Father! I will listen to you, as to a holy people. And in another place He speaks thus: Wash you and become clean; put away the wickedness of your souls from before my eyes; cease from your evil ways, and learn to do well; seek out judgment, deliver the oppressed, judge the fatherless, and see that justice is done to the widow; and come, and let us reason together. He declares, Though your sins be like crimson, I will make them white as snow; though they be like scarlet, I will whiten them like wool. And if you be willing and obey me, you shall eat the good of the land; but if you refuse, and will not hearken unto me, the sword shall devour you, for the mouth of the Lord has spoken these things. Isaiah 1:16-20 Desiring, therefore, that all His beloved should be partakers of repentance, He has, by His almighty will, established these declarations.
9.1 Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us steadfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him. Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark. ' "9 Wherefore, let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness, while we forsake all fruitless labours and strife, and envy, which leads to death, let us turn and have recourse to His compassions. Let us steadfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him. Noah, being found faithful, preached regeneration to the world through his ministry; and the Lord saved by him the animals which, with one accord, entered into the ark. ' 10 Abraham, styled the friend, was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed. Genesis 12:1-3 And again, on his departing from Lot, God said to him, Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, so that if a man can number the dust of the earth, then shall your seed also be numbered. Genesis 13:14-16 And again the Scripture says, God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him. " "1
1.1 On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. Genesis xix; cf. 2 Peter 2:6-9 For Lot's wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him as to the command which had been given them, was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves and become a sign to all succeeding generations. " "11.2 On account of his hospitality and godliness, Lot was saved out of Sodom when all the country round was punished by means of fire and brimstone, the Lord thus making it manifest that He does not forsake those that hope in Him, but gives up such as depart from Him to punishment and torture. Genesis xix; cf. 2 Peter 2:6-9 For Lot's wife, who went forth with him, being of a different mind from himself, and not continuing in agreement with him as to the command which had been given them, was made an example of, so as to be a pillar of salt unto this day. This was done that all might know that those who are of a double mind, and who distrust the power of God, bring down judgment on themselves and become a sign to all succeeding generations. " 12.1 On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, There came men unto you who are to spy out our land; bring them forth, for so the king commands, she answered them, The two men whom you seek came unto me, but quickly departed again and are gone, thus not discovering the spies to them. Then she said to the men, I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety. And they said to her, It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish. Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. You see, beloved, that there was not only faith, but prophecy, in this woman.
14.2 It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it. Proverbs 2:21-22 And again the Scripture says, I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remt to the peaceable man.
20.3 The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordices which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, never passes beyond the bounds placed around it, but does as He has commanded. For He said, Thus far shall you come, and your waves shall be broken within you. Job 38:11 The ocean, impassable to man and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen. 2
1.1 Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. For thus it must be unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For the Scripture says in a certain place, The Spirit of the Lord is a candle searching the secret parts of the belly. Proverbs 20:27 Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than offend God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity in all their conduct; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God - how much the spirit of pure affection can prevail with Him - how excellent and great His fear is, and how it saves all those who walk in it with a pure mind. For He is a Searcher of the thoughts and desires of the heart: His breath is in us; and when He pleases, He will take it away.
30.7 Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertain to holiness, avoiding all evil-speaking, all abominable and impure embraces, together with all drunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. For God, says the Scripture, resists the proud, but gives grace to the humble. Let us cleave, then, to those to whom grace has been given by God. Let us clothe ourselves with concord and humility, ever exercising self-control, standing far off from all whispering and evil-speaking, being justified by our works, and not our words. For the Scripture says, He that speaks much, shall also hear much in answer. And does he that is ready in speech deem himself righteous? Blessed is he that is born of woman, who lives but a short time: be not given to much speaking. Let our praise be in God, and not of ourselves; for God hates those that commend themselves. Let testimony to our good deeds be borne by others, as it was in the case of our righteous forefathers. Boldness, and arrogance, and audacity belong to those that are accursed of God; but moderation, humility, and meekness to such as are blessed by Him. ' "32 Whosoever will candidly consider each particular, will recognise the greatness of the gifts which were given by him. For from him have sprung the priests and all the Levites who minister at the altar of God. From him also was descended our Lord Jesus Christ according to the flesh. Romans 9:5 From him arose kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, Your seed shall be as the stars of heaven. All these, therefore, were highly honoured, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.
35.5 How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendour in righteousness, truth in perfect confidence, faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings now; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vain glory and ambition. For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them. Romans 1:32 For the Scripture says, But to the sinner God said, Wherefore do you declare my statutes, and take my covet into your mouth, seeing you hate instruction, and castest my words behind you? When you saw a thief, you consented with him, and made your portion with adulterers. Your mouth has abounded with wickedness, and your tongue contrived deceit. You sit, and speak against your brother; you slander your own mother's son. These things you have done, and I kept silence; you thought, wicked one, that I should be like to yourself. But I will reprove you, and set yourself before you. Consider now these things, you that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. The sacrifice of praise will glorify me, and a way is there by which I will show him the salvation of God. " '37 Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. Let us take our body for an example. The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work harmoniously together, and are under one common rule for the preservation of the whole body. ' "
38.2 Let our whole body, then, be preserved in Christ Jesus; and let every one be subject to his neighbour, according to the special gift bestowed upon him. Let the strong not despise the weak, and let the weak show respect unto the strong. Let the rich man provide for the wants of the poor; and let the poor man bless God, because He has given him one by whom his need may be supplied. Let the wise man display his wisdom, not by mere words, but through good deeds. Let the humble not bear testimony to himself, but leave witness to be borne to him by another. Proverbs 27:2 Let him that is pure in the flesh not grow proud of it, and boast, knowing that it was another who bestowed on him the gift of continence. Let us consider, then, brethren, of what matter we were made - who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness. He who made us and fashioned us, having prepared His bountiful gifts for us before we were born, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks; to whom be glory for ever and ever. Amen.
39.3 Foolish and inconsiderate men, who have neither wisdom nor instruction, mock and deride us, being eager to exalt themselves in their own conceits. For what can a mortal man do, or what strength is there in one made out of the dust? For it is written, There was no shape before my eyes, only I heard a sound, and a voice saying, What then? Shall a man be pure before the Lord? Or shall such an one be counted blameless in his deeds, seeing He does not confide in His servants, and has charged even His angels with perversity? The heaven is not clean in His sight: how much less they that dwell in houses of clay, of which also we ourselves were made! He smote them as a moth; and from morning even until evening they endure not. Because they could furnish no assistance to themselves, they perished. He breathed upon them, and they died, because they had no wisdom. But call now, if any one will answer you, or if you will look to any of the holy angels; for wrath destroys the foolish man, and envy kills him that is in error. I have seen the foolish taking root, but their habitation was presently consumed. Let their sons be far from safety; let them be despised before the gates of those less than themselves, and there shall be none to deliver. For what was prepared for them, the righteous shall eat; and they shall not be delivered from evil. 40 These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in their proper order, which the Lord has commanded us to perform at stated times. He has enjoined offerings to be presented and service to be performed to Him, and that not thoughtlessly or irregularly, but at the appointed times and hours. Where and by whom He desires these things to be done, He Himself has fixed by His own supreme will, in order that all things, being piously done according to His good pleasure, may be acceptable unto Him. Those, therefore, who present their offerings at the appointed times, are accepted and blessed; for inasmuch as they follow the laws of the Lord, they sin not. For his own peculiar services are assigned to the high priest, and their own proper place is prescribed to the priests, and their own special ministrations devolve on the Levites. The layman is bound by the laws that pertain to laymen. 4
1.1 Let every one of you, brethren, give thanks to God in his own order, living in all good conscience, with becoming gravity, and not going beyond the rule of the ministry prescribed to him. Not in every place, brethren, are the daily sacrifices offered, or the peace-offerings, or the sin-offerings and the trespass-offerings, but in Jerusalem only. And even there they are not offered in any place, but only at the altar before the temple, that which is offered being first carefully examined by the high priest and the ministers already mentioned. Those, therefore, who do anything beyond that which is agreeable to His will, are punished with death. You see, brethren, that the greater the knowledge that has been vouchsafed to us, the greater also is the danger to which we are exposed. 42 The apostles have preached the gospel to us from the Lord Jesus Christ; Jesus Christ has done so from God. Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments, then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand. And thus preaching through countries and cities, they appointed the first fruits of their labours, having first proved them by the Spirit, to be bishops and deacons of those who should afterwards believe. Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus says the Scripture in a certain place, I will appoint their bishops in righteousness, and their deacons in faith.
44.3 Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those ministers already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry. We are of opinion, therefore, that those appointed by them, or afterwards by other eminent men, with the consent of the whole church, and who have blamelessly served the flock of Christ, in a humble, peaceable, and disinterested spirit, and have for a long time possessed the good opinion of all, cannot be justly dismissed from the ministry. For our sin will not be small, if we eject from the episcopate those who have blamelessly and holily fulfilled its duties. Blessed are those presbyters who, having finished their course before now, have obtained a fruitful and perfect departure from this world; for they have no fear lest any one deprive them of the place now appointed them. But we see that you have removed some men of excellent behaviour from the ministry, which they fulfilled blamelessly and with honour.
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5.4 You are fond of contention, brethren, and full of zeal about things which do not pertain to salvation. Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe that nothing of an unjust or counterfeit character is written in them. There you will not find that the righteous were cast off by men who themselves were holy. The righteous were indeed persecuted, but only by the wicked. They were cast into prison, but only by the unholy; they were stoned, but only by transgressors; they were slain, but only by the accursed, and such as had conceived an unrighteous envy against them. Exposed to such sufferings, they endured them gloriously. For what shall we say, brethren? Was Daniel Daniel 6:16 cast into the den of lions by such as feared God? Were Aias, and Azarias, and Michael shut up in a furnace Daniel 3:20 of fire by those who observed the great and glorious worship of the Most High? Far from us be such a thought! Who, then, were they that did such things? The hateful, and those full of all wickedness, were roused to such a pitch of fury, that they inflicted torture on those who served God with a holy and blameless purpose of heart, not knowing that the Most High is the Defender and Protector of all such as with a pure conscience venerate His all-excellent name; to whom be glory for ever and ever. Amen. But they who with confidence endured these things are now heirs of glory and honour, and have been exalted and made illustrious by God in their memorial for ever and ever. Amen.
46.7 Such examples, therefore, brethren, it is right that we should follow; since it is written, Cleave to the holy, for those that cleave to them shall themselves be made holy. And again, in another place, the Scripture says, With a harmless man you shall prove yourself harmless, and with an elect man you shall be elect, and with a perverse man you shall show yourself perverse. Let us cleave, therefore, to the innocent and righteous, since these are the elect of God. Why are there strifes, and tumults, and divisions, and schisms, and wars among you? Have we not all one God and one Christ? Is there not one Spirit of grace poured out upon us? And have we not one calling in Christ? Ephesians 4:4-6 Why do we divide and tear in pieces the members of Christ, and raise up strife against our own body, and have reached such a height of madness as to forget that we are members one of another? Romans 12:5 Remember the words of our Lord Jesus Christ, how He said, Woe to that man by whom offenses come! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about his neck, and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones. Your schism has subverted the faith of many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continues.
47.3 Take up the epistle of the blessed Apostle Paul. What did he write to you at the time when the gospel first began to be preached? Truly, under the inspiration of the Spirit, he wrote to you concerning himself, and Cephas, and Apollos, because even then parties had been formed among you. But that inclination for one above another entailed less guilt upon you, inasmuch as your partialities were then shown towards apostles, already of high reputation, and towards a man whom they had approved. But now reflect who those are that have perverted you, and lessened the renown of your far-famed brotherly love. It is disgraceful, beloved, yea, highly disgraceful, and unworthy of your Christian profession, that such a thing should be heard of as that the most steadfast and ancient church of the Corinthians should, on account of one or two persons, engage in sedition against its presbyters. And this rumour has reached not only us, but those also who are unconnected with us; so that, through your infatuation, the name of the Lord is blasphemed, while danger is also brought upon yourselves.
48.5 Let us therefore, with all haste, put an end to this state of things; and let us fall down before the Lord, and beseech Him with tears, that He would mercifully be reconciled to us, and restore us to our former seemly and holy practice of brotherly love. For such conduct is the gate of righteousness, which is set open for the attainment of life, as it is written, Open to me the gates of righteousness; I will go in by them, and will praise the Lord: this is the gate of the Lord: the righteous shall enter in by it. Although, therefore, many gates have been set open, yet this gate of righteousness is that gate in Christ by which blessed are all they that have entered in and have directed their way in holiness and righteousness, doing all things without disorder. Let a man be faithful: let him be powerful in the utterance of knowledge; let him be wise in judging of words; let him be pure in all his deeds; yet the more he seems to be superior to others in these respects, the more humble-minded ought he to be, and to seek the common good of all, and not merely his own advantage.
49.5 Let him who has love in Christ keep the commandments of Christ. Who can describe the blessed bond of the love of God? What man is able to tell the excellence of its beauty, as it ought to be told? The height to which love exalts is unspeakable. Love unites us to God. Love covers a multitude of sins. Love bears all things, is long-suffering in all things. There is nothing base, nothing arrogant in love. Love admits of no schisms: love gives rise to no seditions: love does all things in harmony. By love have all the elect of God been made perfect; without love nothing is well-pleasing to God. In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His blood for us by the will of God; His flesh for our flesh, and His soul for our souls. 5
1.3 Let us therefore implore forgiveness for all those transgressions which through any suggestion of the adversary we have committed. And these who have been the leaders of sedition and disagreement ought to have respect to the common hope. For such as live in fear and love would rather that they themselves than their neighbours should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously handed down to us should suffer. For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest unto all. For they went down alive into Hades, and death swallowed them up. Pharaoh with his army and all the princes of Egypt, and the chariots with their riders, were sunk in the depths of the Red Sea, and perished, Exodus xiv for no other reason than that their foolish hearts were hardened, after so many signs and wonders had been wrought in the land of Egypt by Moses the servant of God.
53.1 You understand, beloved, you understand well the sacred Scriptures, and you have looked very earnestly into the oracles of God. Call then these things to your remembrance. When Moses went up into the mount, and abode there, with fasting and humiliation, forty days and forty nights, the Lord said to him, Moses, Moses, get you down quickly from hence; for your people whom you brought out of the land of Egypt have committed iniquity. They have speedily departed from the way in which I commanded them to walk, and have made to themselves molten images. And the Lord said to him, I have spoken to you once and again, saying, I have seen this people, and, behold, it is a stiff-necked people: let me destroy them, and blot out their name from under heaven; and I will make you a great and wonderful nation, and one much more numerous than this. But Moses said, Far be it from You, Lord: pardon the sin of this people; else blot me also out of the book of the living. Exodus 32:32 O marvellous love! O insuperable perfection! The servant speaks freely to his Lord, and asks forgiveness for the people, or begs that he himself might perish along with them. ' "5
4.1 Who then among you is noble-minded? Who compassionate? Who full of love? Let him declare, If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away wherever ye desire, and I will do whatever the majority commands; only let the flock of Christ live on terms of peace with the presbyters set over it. He that acts thus shall procure to himself great glory in the Lord; and every place will welcome him. For the earth is the Lord's, and the fullness thereof. These things they who live a godly life that is never to be repented of, both have done and always will do. " "54.2 Who then among you is noble-minded? Who compassionate? Who full of love? Let him declare, If on my account sedition and disagreement and schisms have arisen, I will depart, I will go away wherever ye desire, and I will do whatever the majority commands; only let the flock of Christ live on terms of peace with the presbyters set over it. He that acts thus shall procure to himself great glory in the Lord; and every place will welcome him. For the earth is the Lord's, and the fullness thereof. These things they who live a godly life that is never to be repented of, both have done and always will do. " '5
5.1 To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens from destruction. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Judith 8:30 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril.
57.1 You therefore, who laid the foundation of this sedition, submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts. Learn to be subject, laying aside the proud and arrogant self-confidence of your tongue. For it is better for you that you should occupy a humble but honourable place in the flock of Christ, than that, being highly exalted, you should be cast out from the hope of His people. For thus speaks all-virtuous Wisdom: Behold, I will bring forth to you the words of my Spirit, and I will teach you my speech. Since I called, and you did not hear; I held forth my words, and you regarded not, but set at naught my counsels, and yielded not at my reproofs; therefore I too will laugh at your destruction; yea, I will rejoice when ruin comes upon you, and when sudden confusion overtakes you, when overturning presents itself like a tempest, or when tribulation and oppression fall upon you. For it shall come to pass, that when you call upon me, I will not hear you; the wicked shall seek me, and they shall not find me. For they hated wisdom, and did not choose the fear of the Lord; nor would they listen to my counsels, but despised my reproofs. Wherefore they shall eat the fruits of their own way, and they shall be filled with their own ungodliness. Proverbs 1:22-33 ...For, in punishment for the wrongs which they practised upon babes, shall they be slain, and inquiry will be death to the ungodly; but he that hears me shall rest in hope and be undisturbed by the fear of any evil.
63.1 Right is it, therefore, to approach examples so good and so many, and submit the neck and fulfil the part of obedience, in order that, undisturbed by vain sedition, we may attain unto the goal set before us in truth wholly free from blame. Joy and gladness will you afford us, if you become obedient to the words written by us and through the Holy Spirit root out the lawless wrath of your jealousy according to the intercession which we have made for peace and unity in this letter. We have sent men faithful and discreet, whose conversation from youth to old age has been blameless among us - the same shall be witnesses between you and us. This we have done, that you may know that our whole concern has been and is that you may be speedily at peace. 6
5.1 Send back speedily to us in peace and with joy these our messengers to you: Claudius Ephebus and Valerius Bito, with Fortunatus; that they may the sooner announce to us the peace and harmony we so earnestly desire and long for among you, and that we may the more quickly rejoice over the good order re-established among you. The grace of our Lord Jesus Christ be with you, and with all everywhere that are the called of God through Him, by whom be to Him glory, honour, power, majesty, and eternal dominion, from everlasting to everlasting. Amen. <' "' None |
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32. Dio Chrysostom, Orations, 12.81 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 474, 479; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 231
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12.81 \xa0These can work upon nothing but whatever hard residuary substance is held bound within all these elements. I\xa0do not mean gold or silver, for these are trivial and worthless things, but the essential substance, tough all through and heavy; and to select each kind of material and entwining them together to compose every species, both of animals and of plants â\x80\x94 this is a thing which is impossible for even the gods, all except this God alone, one may almost say, whom another poet quite beautifully has addressed as follows: Lord of Dodona, father almighty, consummate artist. <'' None |
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33. Ignatius, To Polycarp, 6.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Rome
Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 366; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 159
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6.1 Give ye heed to the bishop, that God also may give heed to you. I am devoted to those who are subject to the bishop, the presbyters, the deacons. May it be granted me to have my portion with them in the presence of God. Toil together one with another, struggle together, run together, suffer together, lie down together, rise up together, as God's stewards and assessors and ministers. " 6.1 Let no man be deceived. Even the heavenly beings and the glory of the angels and the rulers visible and invisible, if they believe not in the blood of Christ who is God, judgment awaiteth them also. He that receiveth let him receive. Let not office puff up any man; for faith and love are all in all, and nothing is preferred before them. '" None |
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34. Ignatius, To The Philadelphians, 1.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 161; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 180
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1.1 This your bishop I have found to hold the ministry which pertaineth to the common weal, not of himself or through men, nor yet for vain glory, but in the love of God the Father and the Lord Jesus Christ. And I am amazed at his forbearance; whose silence is more powerful than others' speech. "" None |
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35. Ignatius, To The Ephesians, 4.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Rome
Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 159
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4.1 So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. '' None |
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36. Josephus Flavius, Jewish Antiquities, 3.180-3.187, 11.187, 11.231-11.233 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Rome • Clements, R. E.
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 348, 349; Gera (2014), Judith, 12; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 248; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 279; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 188
sup>3.181 τήν τε γὰρ σκηνὴν τριάκοντα πηχῶν οὖσαν νείμας εἰς τρία καὶ δύο μέρη πᾶσιν ἀνεὶς τοῖς ἱερεῦσιν ὥσπερ βέβηλόν τινα καὶ κοινὸν τόπον, τὴν γῆν καὶ τὴν θάλασσαν ἀποσημαίνει: καὶ γὰρ ταῦτα πᾶσίν ἐστιν ἐπιβατά. τὴν δὲ τρίτην μοῖραν μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι ἀνθρώποις. 3.182 ἐπί τε τῇ τραπέζῃ τοὺς δώδεκα τιθεὶς ἄρτους ἀποσημαίνει τὸν ἐνιαυτὸν εἰς τοσούτους μῆνας διῃρημένον. τὴν δὲ λυχνίαν ἐξ ἑβδομήκοντα μορίων ποιήσας συγκειμένην τὰς τῶν πλανητῶν δεκαμοιρίας ᾐνίξατο: καὶ λύχνους ὑπὲρ αὐτῆς ἑπτά, τῶν πλανητῶν τὴν φοράν: τοσοῦτοι γάρ εἰσι τὸν ἀριθμόν.' "3.183 τά τε φάρση ἐκ τεσσάρων ὑφανθέντα τὴν τῶν στοιχείων φύσιν δηλοῖ: ἥ τε γὰρ βύσσος τὴν γῆν ἀποσημαίνειν ἔοικε διὰ τὸ ἐξ αὐτῆς ἀνεῖσθαι τὸ λίνον, ἥ τε πορφύρα τὴν θάλασσαν τῷ πεφοινῖχθαι τῶν ἰχθύων τῷ αἵματι, τὸν δὲ ἀέρα βούλεται δηλοῦν ὁ ὑάκινθος, καὶ ὁ φοῖνιξ δ' ἂν εἴη τεκμήριον τοῦ πυρός." "3.184 ἀποσημαίνει δὲ καὶ ὁ τοῦ ἀρχιερέως χιτὼν τὴν γῆν λίνεος ὤν, ὁ δὲ ὑάκινθος τὸν πόλον, ἀστραπαῖς μὲν κατὰ τοὺς ῥοί̈σκους ἀπεικασμένος βρονταῖς δὲ κατὰ τὸν τῶν κωδώνων ψόφον. καὶ τὴν ἐφαπτίδα τοῦ παντὸς τὴν φύσιν ἐκ τεσσάρων δοχθεῖσαν γενέσθαι τῷ θεῷ χρυσῷ συνυφασμένην κατ' ἐπίνοιαν οἶμαι τῆς προσούσης ἅπασιν αὐγῆς." '3.185 καὶ τὸν ἐσσῆνα μέσον ὄντα τῆς ἐφαπτίδος ἐν τρόπῳ γῆς ἔταξε: καὶ γὰρ αὕτη τὸν μεσαίτατον τόπον ἔχει: ζώνῃ τε περιοδεύσας τὸν ὠκεανὸν ἀποσημαίνει: καὶ γὰρ οὗτος ἐμπεριείληφε τὰ πάντα. δηλοῖ δὲ καὶ τὸν ἥλιον καὶ τὴν σελήνην τῶν σαρδονύχων ἑκάτερος, οἷς ἐνεπόρπωσε τὸν ἀρχιερέα.' "3.186 τήν τε δωδεκάδα τῶν λίθων εἴτε τοὺς μῆνάς τις θέλοι νοεῖν, εἴτε τὸν οὕτως ἀριθμὸν τῶν ἀστέρων, ὃν ζωδιακὸν κύκλον ̔́Ελληνες καλοῦσι, τῆς κατ' ἐκεῖνο γνώμης οὐκ ἂν ἁμάρτοι: καὶ ὁ πῖλος δέ μοι δοκεῖ τὸν οὐρανὸν τεκμηριοῦν ὑακίνθινος πεποιημένος," '3.187 οὐ γὰρ ἂν ἄλλως ὑπερανετίθετο αὐτῷ τὸ ὄνομα τοῦ θεοῦ τῇ στεφάνῃ ἠγλαϊσμένον καὶ ταύτῃ χρυσέᾳ, διὰ τὴν αὐγήν, ᾗ μάλιστα χαίρει τὸ θεῖον. καὶ ταῦτα μὲν ἐπὶ τοσοῦτόν μοι δεδηλώσθω πολλάκις τε καὶ ἐν πολλοῖς τὴν ἀρετὴν τοῦ νομοθέτου παρεξόντων ἡμῖν διελθεῖν τῶν πραγμάτων.' "
11.187 ἔπειτα τὰ ἔθνη καὶ τοὺς πρεσβευτὰς αὐτῶν ἐν Σούσοις ἐπὶ ἡμέρας κατευώχησεν ἑπτά. τὸ δὲ συμπόσιον ἦν αὐτοῖς τὸν τρόπον τοῦτον γεγενημένον: σκήνωμα πηξάμενος ἐκ χρυσέων καὶ ἀργυρέων κιόνων ὕφη λίνεα καὶ πορφύρεα κατ' αὐτῶν διεπέτασεν, ὥστε πολλὰς μυριάδας κατακλίνεσθαι." "
11.231 τὰς δ' αὐτὰς ἠφίει καὶ τὸ πλῆθος φωνάς, παρακαλοῦν προνοῆσαι τὸν θεὸν τῆς σωτηρίας αὐτῶν καὶ τοὺς ἐν ἁπάσῃ τῇ γῇ ̓Ισραηλίτας ἐξελέσθαι τῆς μελλούσης συμφορᾶς: καὶ γὰρ πρὸ ὀφθαλμῶν αὐτὴν εἶχον ἤδη καὶ προσεδόκων. ἱκέτευε δὲ καὶ ̓Εσθήρα τὸν θεὸν τῷ πατρίῳ νόμῳ ῥίψασα κατὰ τῆς γῆς ἑαυτὴν καὶ πενθικὴν ἐσθῆτα περιθεμένη," "11.232 καὶ τροφῇ καὶ ποτῷ καὶ τοῖς ἡδέσιν ἀποταξαμένη τρισὶν ἡμέραις ᾔτει τὸν θεὸν ἐλεηθῆναι μὲν αὐτήν, δόξαι δ' ὀφθεῖσαν τῷ βασιλεῖ πιθανὴν μὲν τοὺς λόγους παρακαλοῦσαν τὸ δὲ εἶδος εὐπρεπεστέραν τῆς τάχιον οὖσαν," "11.233 ἵν' ἀμφοτέροις καὶ πρὸς τὴν παραίτησιν ὀργῆς, εἴ τι παροξυνθείη πρὸς αὐτὴν ὁ βασιλεύς, χρήσαιτο καὶ πρὸς τὴν συνηγορίαν τῶν ὁμοεθνῶν ἐν τοῖς ἐσχάτοις σαλευόντων, μῖσός τε γενέσθαι τῷ βασιλεῖ πρὸς τοὺς ἐχθροὺς τῶν ̓Ιουδαίων καὶ τὴν ἀπώλειαν αὐτοῖς τὴν μέλλουσαν, ἐὰν ὀλιγωρηθῶσιν ὑπ' αὐτοῦ, κατασκευάσοντας." ' None | sup>3.181 When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.182 And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. 3.183 The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. 3.184 Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. 3.185 He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. 3.186 And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.187 for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator.
11.187 after which he made a feast for other nations, and for their ambassadors, at Shushan, for seven days. Now this feast was ordered after the manner following: He caused a tent to be pitched, which was supported by pillars of gold and silver, with curtains of linen and purple spread over them, that it might afford room for many ten thousands to sit down.
11.231 The same supplications did the multitude put up, and entreated that God would provide for their deliverance, and free the Israelites that were in all the earth from this calamity which was now coming upon them, for they had it before their eyes, and expected its coming. Accordingly, Esther made supplication to God after the manner of her country, by casting herself down upon the earth, and putting on her mourning garments, 11.232 and bidding farewell to meat and drink, and all delicacies, for three days’ time; and she entreated God to have mercy upon her, and make her words appear persuasive to the king, and render her countece more beautiful than it was before, 11.233 that both by her words and beauty she might succeed, for the averting of the king’s anger, in case he were at all irritated against her, and for the consolation of those of her own country, now they were in the utmost danger of perishing; as also that he would excite a hatred in the king against the enemies of the Jews, and those that had contrived their future destruction, if they proved to be condemned by him.' ' None |
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37. Josephus Flavius, Jewish War, 2.142, 2.161 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 148; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 784; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 408
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2.142 πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "
2.161 δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος."' None | sup>
2.142 Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves.
2.161 However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.'' None |
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38. Mishnah, Avodah Zarah, 3.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, ancient analogues for catechumenate • Clement of Alexandria, on the catechumenate,, voluntary associations (collegia) compared
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 114; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 111
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3.4 שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:'' None | sup>
3.4 Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer questions relating to torah in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this statue of Aphrodite stands by a sewer and all people urinate before it. In the torah it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.'' None |
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39. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 207; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 42; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 408
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2.1 אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:'' None | sup>
2.1 They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor the work of the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.'' None |
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40. New Testament, 1 Peter, 1.23, 2.9-2.10, 3.19, 4.8, 4.15-4.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement • Clement of Alexandria • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on writing versus living voice, • Clement of Alexandria, positive use of philosophy • First Clement, and Church identity • Second Clement, and almsgiving • Second Clement, and athletics • Stromata (Clement of Alexandria)
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 27; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 159, 205, 326; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 315, 316, 404; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 469; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 194, 225; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 383
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1.23 ἀναγεγεννημένοι οὐκ ἐκ σπορᾶς φθαρτῆς ἀλλὰ ἀφθάρτου, διὰ λόγουζῶντος θεοῦ καὶ μένοντος·
2.9 ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς· 2.10 οἵ ποτεοὐ λαὸςνῦν δὲλαὸς θεοῦ,οἱοὐκ ἠλεημένοινῦν δὲἐλεηθέντες.
3.19 ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν,
4.8 πρὸ πάντων τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτιἀγάπη καλύπτειπλῆθος ἁμαρτιῶν·
4.15 μὴ γάρ τις ὑμῶν πασχέτω ὡς φονεὺς ἢ κλέπτης ἢ κακοποιὸς ἢ ὡς ἀλλοτριεπίσκοπος· 4.16 εἰ δὲ ὡς Χριστιανός, μὴ αἰσχυνέσθω, δοξαζέτω δὲ τὸν θεὸν ἐν τῷ ὀνόματι τούτῳ.'' None | sup>
1.23 having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. ' "
2.9 But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: " "2.10 who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. " 3.19 in which he also went and preached to the spirits in prison,
4.8 And above all things be earnest in your love among yourselves, for love covers a multitude of sins. ' "
4.15 For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. " '4.16 But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. '' None |
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41. New Testament, 1 Corinthians, 1.10-1.11, 1.20-1.22, 1.24, 2.6, 2.9, 3.1-3.3, 3.21, 4.11-4.13, 6.15-6.17, 7.5, 7.10-7.14, 7.31, 7.35, 8.1, 9.4-9.6, 9.14, 9.25, 11.23-11.25, 12.2-12.3, 12.12-12.31, 13.3, 15.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, additional criticism of sects • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on disagreements between sects • Clement of Alexandria, on sophistry of heretics • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Clement of Alexandria, on the catechumenate,, milk/meat imagery • Clement of Alexandria, on the technical criterion, • Clement of Alexandria, positive use of philosophy • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, relationship between sects and philosophy • Clement of Alexandria, spiritual senses for • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Rome • Clement of Rome, and heresy • Clement of Rome, on terminology for heresy • Clement, First (Clement of Rome) • Clement, Second • Clement, Second, date and place of composition • Clement, Second, sections • Exegesis, in Clement of Alexandria • First Clement, and Church identity • First Clement, and concord • Law, the, in Clement • Second Clement, Reception of Peter • milk/meat imagery used by Clement of Alexandria • spiritual senses, Clement of Alexandria on
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 31; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 87, 122, 124, 125; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 125, 196; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 103, 148, 275, 276, 286, 293, 294, 295, 296, 323, 334, 341, 356, 362, 381, 396, 448, 449, 522, 523, 524; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 238; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 21; Esler (2000), The Early Christian World, 512, 514; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 190, 212, 213; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 224; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 196; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76, 210; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 665; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 21; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 97; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 91, 92, 93; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 20, 91, 92, 95, 96, 97, 98, 100, 101, 103, 104, 106, 169, 247; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 73, 75, 76, 85, 96, 206; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 41, 43, 47; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 374, 459; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 181, 190, 193, 231, 233, 244; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 113; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 337, 408, 509; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 329; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 170
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1.10 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ. 1.11 ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσίν.
1.20 ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21 ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22 ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν·
1.24 αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.
2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·
2.9 ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν
3.1 Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
3.21 ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις·
4.11 ἄχρι τῆς ἄρτι ὥρας καὶ πεινῶμεν καὶ διψῶμεν καὶ γυμνιτεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν 4.12 καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσίν· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, 4.13 δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα, ἕως ἄρτι.
6.15 οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. 6.16 ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν;Ἔσονταιγάρ, φησίν,οἱ δύο εἰς σάρκα μίαν. 6.17 ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν.
7.5 μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν.
7.10 Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— 7.11 ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,—καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. 7.12 Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετʼ αὐτοῦ, μὴ ἀφιέτω αὐτήν· 7.13 καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 7.14 ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν.
7.31 καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.
7.35 τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως.
8.1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.
9.4 μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; 9.5 μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; 9.6 ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι;
9.14 οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν.
9.25 πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον.
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 1
1.24 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.
12.2 Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. 12.3 διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ.
12.12 Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14 καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15 Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16 Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18 νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19 εἰ δὲ ἦν τὰ πάνταἓν μέλος, ποῦ τὸ σῶμα;
12.20 νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί
12.21 Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω·
12.22 ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν,
12.23 καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει,
12.24 τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν,
12.25 ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη.
12.26 καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη.
12.27 ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους.
12.28 Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν.
12.29 μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; 12.30 μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν; 12.31 ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα.
13.3 κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, κἂν παραδῶ τὸ σῶμά μου, ἵνα καυχήσωμαι, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι.
15.9 Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·' ' None | sup>
1.10 Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment.' "1.11 For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you." "
1.20 Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world?" "1.21 For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe." '1.22 For Jews ask for signs,Greeks seek after wisdom,
1.24 but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God.
2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.
2.9 But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him."' "
3.1 Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" 3.21 Therefore let no one boast in men. For all things are yours,
4.11 Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12 We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 4.13 Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now.' "
6.15 Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be!" '6.16 Or don\'t you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh." 6.17 But he who is joined to the Lord isone spirit.' "
7.5 Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control." 7.10 But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11 (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.12 But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13 The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14 For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy.
7.31 and those who use the world, as not using it to the fullest. Forthe mode of this world passes away.
7.35 This Isay for your own profit; not that I may ensnare you, but for that whichis appropriate, and that you may attend to the Lord withoutdistraction.
8.1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.
9.4 Have we no right to eat and to drink? 9.5 Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 9.6 Or have onlyBarnabas and I no right to not work?
9.14 Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel.
9.25 Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible.
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. 1
1.24 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."
12.2 You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.3 Therefore Imake known to you that no man speaking by God\'s Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.
12.12 For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14 For the body is not one member, but many. 12.15 If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body. 12.16 If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body. 12.17 If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18 But now God has set the members, each one ofthem, in the body, just as he desired. 12.19 If they were all onemember, where would the body be?
12.20 But now they are many members,but one body.
12.21 The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you."
12.22 No, much rather, those members of the body which seem to be weaker arenecessary.
12.23 Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety;
12.24 whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part,
12.25 thatthere should be no division in the body, but that the members shouldhave the same care for one another.
12.26 When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.
12.27 Now you are the body of Christ, and members individually.
12.28 God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages.
12.29 Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30 Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31 But earnestly desire the bestgifts. Moreover, I show a most excellent way to you.' "
13.3 If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing." 15.9 For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God.' ' None |
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42. New Testament, 1 Thessalonians, 1.9-1.10, 2.9, 4.3-4.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, positive use of philosophy • Clement of Rome • First Clement, Relationship with Acts • First Clement, Use of Acts
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 105; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 321; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 190; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 584; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 458; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 194; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 328, 337
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1.9 αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10 καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης.
2.9 μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ.
4.3 Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5 μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, 4.6 τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. 4.7 οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ. 4.8 τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. 4.9 Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· 4.10 καὶ γὰρ ποιεῖτε αὐτὸ εἰς πάντας τοὺς ἀδελφοὺς τοὺς ἐν ὅλῃ τῇ Μακεδονίᾳ. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοί, περισσεύειν μᾶλλον,'' None | sup>
1.9 For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10 and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
2.9 For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God.
4.3 For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor, ' "4.5 not in the passion of lust, even as the Gentiles who don't know God; " '4.6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7 For God called us not for uncleanness, but in sanctification. ' "4.8 Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. " '4.9 But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, 4.10 for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; '' None |
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43. New Testament, 1 Timothy, 2.8, 3.2, 6.12, 6.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, kanon termonology and rule of truth • Clement of Alexandria, on disagreements between sects • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, relationship between sects and philosophy • Clement of Rome • Exegesis, in Clement of Alexandria • Law, the, in Clement
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 152; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 275, 276, 356, 357, 386, 408; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 44; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 61; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183
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2.8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν.
3.2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν,
6.12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.
6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,'' None | sup>
2.8 I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting.
3.2 The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
6.12 Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses.
6.20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; '' None |
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44. New Testament, 2 Timothy, 3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, moral criticism of heresy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 442; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 196
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3.16 πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ,'' None | sup>
3.16 Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, '' None |
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45. New Testament, Acts, 10.14, 19.9, 22.28 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Arianus, Julius Clement’s brother • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, Christian Writer • Julius Clement, Roman soldier • San Clemente
Found in books: Esler (2000), The Early Christian World, 710; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 132; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 200; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 191; Rizzi (2010), Hadrian and the Christians, 123; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 180
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10.14 ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον.
19.9 ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου .
22.28 ὁ δὲ ἔφη Ναί. ἀπεκρίθη δὲ ὁ χιλίαρχος Ἐγὼ πολλοῦ κεφαλαίου τὴν πολιτείαν ταύτην ἐκτησάμην. ὁ δὲ Παῦλος ἔφη Ἐγὼ δὲ καὶ γεγέννημαι.'' None | sup>
10.14 But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean."
19.9 But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
22.28 The commanding officer answered, "I bought my citizenship for a great price."Paul said, "But I was born a Roman."'' None |
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46. New Testament, James, 4.6, 5.7, 5.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement • Clement of Alexandria • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Rome • Clement of Rome, on the causes of heresy • First Clement • Law, the, in Clement
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19, 354; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 138; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 230; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 41
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4.6 μείζονα δὲ δίδωσιν χάριν· διὸ λέγει Ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν.
5.7 Μακροθυμήσατε οὖν, ἀδελφοί, ἕως τῆς παρουσίας τοῦ κυρίου. ἰδοὺ ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, μακροθυμῶν ἐπʼ αὐτῷ ἕως λάβῃ πρόϊμον καὶ ὄψιμον.
5.12 Πρὸ πάντων δέ, ἀδελφοί μου, μὴ ὀμνύετε, μήτε τὸν οὐρανὸν μήτε τὴν γῆν μήτε ἄλλον τινὰ ὅρκον· ἤτω δὲ ὑμῶν τό Ναί ναὶ καὶ τό Οὔ οὔ, ἵνα μὴ ὑπὸ κρίσιν πέσητε.'' None | sup>
4.6 But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble."
5.7 Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain.
5.12 But above all things, my brothers, don\'t swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don\'t fall into hypocrisy. '' None |
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47. New Testament, Colossians, 1.24, 2.2, 3.11, 3.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria,theological anthropology • Exegesis, in Clement of Alexandria • Stromata (Clement of Alexandria)
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 326; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 302, 303, 334; Huttner (2013), Early Christianity in the Lycus Valley, 135; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 193, 194; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 170
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1.24 Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία,
2.2 ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ,
3.11 ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.
3.15 καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε.'' None | sup>
1.24 Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; " 2.2 that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, ' "
3.11 where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. " 3.15 And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. '" None |
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48. New Testament, Ephesians, 1.22, 2.2, 3.10, 4.9-4.10, 4.12-4.15, 6.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria,Christian contemplative (γνωστικός) • Clement of Alexandria,theological anthropology • Clement of Rome, Letter to the Corinthians • Exegesis, in Clement of Alexandria
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 301, 334, 419; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 232; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 348; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 214; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 466; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 61; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 357, 418; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 190, 193, 244; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 157, 163, 164, 167, 168, 169, 170
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1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ,
2.2 ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας·
3.10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ,
4.9 τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10 ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.
4.12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14 ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15 ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός,
6.18 ὅ ἐστιν ῥῆμα θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως, προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων,' ' None | sup>
1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience;
3.10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
4.9 Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.
4.12 for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14 that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15 but speaking truth in love, we may grow up in all things into him, who is the head, Christ;
6.18 with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: ' ' None |
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49. New Testament, Galatians, 1.13, 3.28, 5.17, 5.20, 5.23-5.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, • Clement of Alexandria, Church Father • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,theological anthropology • Clement of Rome, on terminology for heresy • Exegesis, in Clement of Alexandria • Stromata (Clement of Alexandria)
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 326; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 342, 343, 344; Huttner (2013), Early Christianity in the Lycus Valley, 135; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 212; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 91; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 96; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 315; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 190, 193, 229, 231, 247; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 165
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1.13 Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν,
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.
5.17 ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε.
5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις,
5.23 πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος. 5.24 οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις.'' None | sup>
1.13 For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. " 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.
5.17 For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire.
5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies,
5.23 gentleness, and self-control.Against such things there is no law. 5.24 Those who belong to Christhave crucified the flesh with its passions and lusts. '" None |
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50. New Testament, Hebrews, 1.1, 4.14-4.16, 6.4, 8.1-8.7, 8.11, 10.1, 11.13, 12.23, 13.22-13.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, kanon termonology and rule of truth • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,God in • Clement of Alexandria,theological inquiry • Clement of Rome • Clement, I Clement • Clement, Second • Clements, Ronald Ernest • Exegesis, in Clement of Alexandria • First Clement, Use of Hebrews • First Clement, and Church identity • Law, the, in Clement
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 152; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 115, 159; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 341, 395, 412, 413, 419, 421, 423, 439; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 232; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 52; Esler (2000), The Early Christian World, 511; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 3, 138, 139; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 90; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 94; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 43; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 180; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 408; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 63, 149
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1.1 ΠΟΛΥΜΕΡΩΣ ΚΑΙ ΠΟΛΥΤΡΟΠΩΣ πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις
4.14 Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ, 4.15 οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας. 4.16 προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν.
6.4 Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου
8.1 Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.2 τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. 8.3 πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. 8.4 εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα· 8.5 ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει· 8.6 ?̓ νῦν δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. 8.7 εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος·
8.11
10.1 Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι· 1
1.13 Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ κομισάμενοι τὰς ἐπαγγελίας, ἀλλὰ πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ὅτιξένοι καὶ παρεπίδημοίεἰσινἐπὶ τῆς γῆς·
12.23 καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, καὶ κριτῇ θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων,
13.22 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν. 13.23 Γινώσκετε τὸν ἀδελφὸν ἡμῶν Τιμόθεον ἀπολελυμένον, μεθʼ οὗ ἐὰν τάχειον ἔρχηται ὄψομαι ὑμᾶς. 13.24 Ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν καὶ πάντας τοὺς ἁγίους. Ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας. 13.25 Ἡ χάρις μετὰ πάντων ὑμῶν.' ' None | sup>
1.1 God, having in the past spoken to the fathers through the prophets at many times and in various ways,
4.14 Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. ' "4.15 For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. " '4.16 Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need.
6.4 For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit,
8.1 Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.2 a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3 For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4 For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5 who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain." 8.6 But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covet, which has been enacted on better promises. 8.7 For if that first covet had been faultless, then no place would have been sought for a second. ' "
8.11 They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. " 10.1 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 1
1.13 These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth.
12.23 to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect,
13.22 But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23 Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24 Greet all of your leaders and all the saints. The Italians greet you. 13.25 Grace be with you all. Amen. ' ' None |
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51. New Testament, Philippians, 1.1, 1.13, 4.15, 4.17-4.18, 4.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, Philos Platonizing conception of Hebrew Bible and • Clement of Rome • Clement, First • Clement, Second • martyrdom, defined, by Clement of Alexandria
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 415; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 44; Esler (2000), The Early Christian World, 508, 513, 514; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 108; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 184, 193; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 173, 174; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 193, 231; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 476
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1.1 ΠΑΥΛΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποιςσὺν ἐπισκόποις καὶ διακόνοις·
1.13 ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πᾶσιν,
4.15 οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι,
4.17 οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. 4.18 ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ.
4.22 ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας.'' None | sup>
1.1 Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:
1.13 so that it became evident to the whole praetorian guard, and to all the rest, that my bonds are in Christ;
4.15 You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
4.17 Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18 But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. ' "
4.22 All the saints greet you, especially those who are of Caesar's household. "' None |
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52. New Testament, Romans, 1.11, 1.16-1.17, 1.23, 1.27, 6.4, 7.2, 7.4-7.6, 8.1, 8.5-8.8, 8.15, 11.34, 12.8, 15.24, 15.26, 15.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement • Clement of Alexandria • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Clement of Alexandria, on the catechumenate,, milk/meat imagery • Clement of Alexandria, on the technical criterion, • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria,Christian contemplative (γνωστικός) • Clement of Alexandria,theological inquiry • Clement of Alexandria,“literary problem” • Clement of Rome • Clement of Rome, on the divided soul • Exegesis, in Clement of Alexandria • Law, the, in Clement • clement of alexandriai,ii • milk/meat imagery used by Clement of Alexandria
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 87, 122, 123, 124, 125; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 24, 151, 334, 350, 351, 352, 353, 354, 356, 361, 362, 395; Fowler (2014), Plato in the Third Sophistic, 202; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 328; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 132; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1206; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 875, 877, 878; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 93; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 449, 458, 469, 472; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 193, 231, 244; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 113; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 476; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 59, 62, 131, 132, 189
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1.11 ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς,
1.16 οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 1.17 δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται.
1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
1.27 ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες.
6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
7.2 ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός.
7.4 ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι ἵνα καρποφορήσωμεν τῷ θεῷ. 7.5 ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ· 7.6 νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος.
8.1 Οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χριστῷ Ἰησοῦ·
8.5 οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6 τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.7 διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 8.8 οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται.
8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν
11.34
12.8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι.
15.24 ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν, ἐλπίζω γὰρ διαπορευόμενος θεάσασθαι ὑμᾶς καὶ ὑφʼ ὑμῶν προπεμφθῆναι ἐκεῖ ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ,—
15.26 ηὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ.
15.28 τοῦτο οὖν ἐπιτελέσας, καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον, ἀπελεύσομαι διʼ ὑμῶν εἰς Σπανίαν·'' None | sup>
1.11 For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established;
1.16 For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17 For in it is revealed God\'s righteousness from faith to faith. As it is written, "But the righteous shall live by faith."
1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error.
6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life.
7.2 For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband.
7.4 Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.5 For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6 But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. ' "
8.1 There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. " 8.5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6 For the mind of the flesh is death, but the mind of the Spirit is life and peace; ' "8.7 because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. " "8.8 Those who are in the flesh can't please God. "
8.15 For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"
11.34 "For who has known the mind of the Lord? Or who has been his counselor?"
12.8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness.
15.24 whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.
15.26 For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem.
15.28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. '' None |
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53. New Testament, John, 1.1-1.18, 3.31, 6.53, 20.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, John the Evangelist and • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on intellectual independence • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, spiritual senses for • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,Christian contemplative (γνωστικός) • Clement of Alexandria,God in • Clement of Alexandria,theological anthropology • Exegesis, in Clement of Alexandria • Law, the, in Clement • intellectual independence,, Clement on • philosophy/philosophers, Clement’s • spiritual senses, Clement of Alexandria on • symbolical style of Scripture, Clement’s enigmatic/muddled style
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 32, 42; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 98; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 344, 395, 421; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 389; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 249; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 62; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 143; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 469; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 189; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 59, 144, 148, 149, 150, 151, 153, 171, 172; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 155, 156, 284
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
3.31 Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν. ὁ ὢν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστὶν καὶ ἐκ τῆς γῆς λαλεῖ· ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος ἐπάνω πάντων ἐστίν·
6.53 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς.
20.29 λέγει αὐτῷ ὁ Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.'' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11 He came to his own, and those who were his own didn't receive him. " "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16 From his fullness we all received grace upon grace.
1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
3.31 He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all.
6.53 Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don\'t have life in yourselves.
20.29 Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed."'' None |
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54. New Testament, Luke, 3.22, 4.33-4.36, 4.38, 8.29, 9.42, 10.3-10.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, spiritual senses for • Clement of Rome • martyrdom, defined, by Clement of Alexandria • spiritual senses, Clement of Alexandria on
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 415; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 32; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 234; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 44; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 200; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 170
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3.22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
4.33 καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34 Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35 οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36 καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν,
4.38 Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς.
8.29 παρήγγελλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρήσσων τὰ δεσμὰ ἠλαύνέτο ἀπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους.
9.42 ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ.
10.3 ὑπάγετε. ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων. 10.4 μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. 10.5 εἰς ἣν δʼ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε Εἰρήνη τῷ οἴκῳ τούτῳ. 10.6 καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπʼ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφʼ ὑμᾶς ἀνακάμψει. 10.7 ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. 10.8 καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, 10.9 ἐσθίετε τὰ παρατιθέμενα ὑμῖν, καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς Ἤγγικεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 10.10 εἰς ἣν δʼ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε 10.11 Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ. 10.12 λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ.'' None | sup>
3.22 and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased."
4.33 In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, 4.34 saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35 Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36 Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!"' "
4.38 He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. " 8.29 For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert.
9.42 While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.
10.3 Go your ways. Behold, I send you out as lambs among wolves. 10.4 Carry no purse, nor wallet, nor sandals. Greet no one on the way. ' "10.5 Into whatever house you enter, first say, 'Peace be to this house.' " '10.6 If a son of peace is there, your peace will rest on him; but if not, it will return to you. ' "10.7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. " '10.8 Into whatever city you enter, and they receive you, eat the things that are set before you. ' "10.9 Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' " "10.10 But into whatever city you enter, and they don't receive you, go out into the streets of it and say, " "10.11 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' " '10.12 I tell you, it will be more tolerable in that day for Sodom than for that city. '' None |
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55. New Testament, Mark, 1.23, 1.26-1.27, 1.34, 3.11, 3.30, 5.6-5.16, 12.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, positive use of philosophy • Exegesis, in Clement of Alexandria
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 286; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 454; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 349; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 200; Levine Allison and Crossan (2006), The Historical Jesus in Context, 223; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187
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1.23 καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν
1.26 καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27 ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ.
1.34 καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν Χριστὸν εἶναι.
3.11 καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ.
3.30 ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει.
5.6 καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7 καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8 ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9 καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν· 5.10 καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας. 5.11 Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη· 5.12 καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 5.13 καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 5.14 Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός. 5.15 καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. 5.16 καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.
12.1 Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.'' None | sup>
1.23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out,
1.26 The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!"' "
1.34 He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. " 3.11 The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God!"
3.30 -- because they said, "He has an unclean spirit."
5.6 When he saw Jesus from afar, he ran and bowed down to him, 5.7 and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don\'t torment me." 5.8 For he said to him, "Come out of the man, you unclean spirit!" 5.9 He asked him, "What is your name?"He said to him, "My name is Legion, for we are many." 5.10 He begged him much that he would not send them away out of the country. 5.11 Now there was on the mountainside a great herd of pigs feeding. 5.12 All the demons begged him, saying, "Send us into the pigs, that we may enter into them." 5.13 At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14 Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15 They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16 Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs.
12.1 He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. '' None |
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56. New Testament, Matthew, 4.24, 5.6-5.7, 5.9-5.10, 5.28-5.29, 6.5, 6.33, 7.7, 8.16, 9.34, 10.32, 11.12, 12.24, 16.18-16.19, 18.8-18.10, 18.20, 19.12, 19.14, 19.21, 19.29, 23.6, 23.8-23.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Beatitudes, Clement of Alexandria • Clement • Clement of Alexandria • Clement of Alexandria, additional criticism of sects • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, on God • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, on martyrdom • Clement of Alexandria, on possibility (τὸ δυνατόν) • Clement of Alexandria, on salvation (σωτηρία) • Clement of Alexandria, on sophistry of heretics • Clement of Alexandria, on will (βούλεσθαι) • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,God in • Clement of Alexandria,sacramental theology • Clement of Alexandria,theological anthropology • Clement of Alexandria,theological inquiry • Clement of Rome • Clement of Rome, and heresy • Clement of Rome, on terminology for heresy • Clement, Second • Exegesis, in Clement of Alexandria • First Epistle of Clement • Gnostic, and Clement • Law, the, in Clement • Philo, Clement of Alexandria, Basil • Philo, Clement of Alexandria, Basil, But Clement means taking pity • Philo, Clement of Alexandria, Basil, Only God is superior enough genuinely to pity • Possibility, possible (δυνατόν), Clement of Alexandria on • Seeing God, Beatitudes, Clement of Alexandria • Soul, ascent of, Clement of Alexandria • gods, Clement on • heresy, Clement on • martyrdom, defined, by Clement of Alexandria • salvation (σωτηρία), Clement of Alexandria on • will (βούλησις, voluntas), Clement of Alexandria on
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 415; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 59, 60, 292, 307, 308, 340, 344, 346, 347, 362, 363, 365, 393, 395, 403, 404, 405, 406, 407, 408, 435, 436, 440, 451, 522, 523, 524; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 227; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 454; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 315; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 237; Esler (2000), The Early Christian World, 513; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 40; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 138; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 241; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 211; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 149; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 14, 65; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 437, 447; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 432, 444, 445; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 61, 335; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 423; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 193, 220; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 230; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 62, 63, 149, 158; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 357; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 170
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4.24 καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς.
5.6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.7 μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.
5.9 μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται. 5.10 μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν·
6.5 Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν.
6.33 ζητεῖτε δὲ πρῶτον τὴν βασιλείαν καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.
7.7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
8.16 Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν·
9.34 οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
10.32 Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς·
11.12 ἀπὸ δὲ τῶν ἡμερῶν Ἰωάνου τοῦ βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν.
12.24 οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων.
16.18 κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς· 16.19 δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς.
18.8 Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. 18.9 καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός. 18.10 Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.
18.20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν.
19.12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.
19.14 ὁ δὲ Ἰησοῦς εἶπεν Ἄφετε τὰ παιδία καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός με, τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
19.21 ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
19.29 καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ἐμοῦ ὀνόματος, πολλαπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει.
23.6 φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς
23.8 ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 23.10 μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός·'' None | sup>
4.24 The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them.
5.6 Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7 Blessed are the merciful, For they shall obtain mercy.
5.9 Blessed are the peacemakers, For they shall be called sons of God. ' "5.10 Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. " 5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.
6.5 "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. ' "
6.33 But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. " 7.7 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
8.16 When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick;
9.34 But the Pharisees said, "By the prince of the demons, he casts out demons."
10.32 Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven.
11.12 From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.
12.24 But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons."
16.18 I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19 I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven."
18.8 If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 18.9 If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. ' "18.10 See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. " 18.20 For where two or three are gathered together in my name, there I am in the midst of them."
19.12 For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it."
19.14 But Jesus said, "Allow the little children, and don\'t forbid them to come to me; for to such belongs the Kingdom of Heaven."
19.21 Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me."' "
19.29 Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. " 23.6 and love the place of honor at feasts, the best seats in the synagogues, ' "
23.8 But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. " '23.9 Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10 Neither be called masters, for one is your master, the Christ. '' None |
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57. Seneca The Younger, Letters, 9.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria,
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 208; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 21
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9.16 People may say: "But what sort of existence will the wise man have, if he be left friendless when thrown into prison, or when stranded in some foreign nation, or when delayed on a long voyage, or when cast upon a lonely shore?" His life will be like that of Jupiter, who, amid the dissolution of the world, when the gods are confounded together and Nature rests for a space from her work, can retire into himself and give himself over to his own thoughts.10 In some such way as this the sage will act; he will retreat into himself, and live with himself. '' None |
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58. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria, moral criticism of heresy • Exegesis, in Clement of Alexandria
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 349; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 197, 202
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15.44 Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur.'' None | sup>
15.44 \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. <"" None |
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59. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, St. • Clement of Rome • Clement of Rome, on the divided soul • Clement, Second • Clement, Second, date and place of composition • Clement, Second, sections • First Clement, Reception of Paul • First Clement, Reception of Peter • First Clement, and Church order • Second Clement, Genre • Second Clement, Manuscripts • Second Clement, and Church identity • Second Clement, and Church order • Second Clement, and almsgiving • Second Clement, and athletics • Second Clement, and eternal judgment
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 129, 160, 200, 203, 204, 205, 206; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 149, 150; Damm (2018), Religions and Education in Antiquity, 187; Esler (2000), The Early Christian World, 511, 512; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 244
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60. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement • First Clement, Reception of Paul • First Clement, Reception of Peter
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 129; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 436
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61. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Rome • Law, the, in Clement
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 324, 325, 336, 337, 356; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 44; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 231
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62. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristotle, Clement on faith and • Clement of Rome, novelty of heresy
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 12; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 22
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63. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement • Clement of Alexandria
Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 183; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 476
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64. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, ancient analogues for catechumenate • Clement of Alexandria, on the catechumenate,, mystery religions compared
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 110; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 478
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65. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 209, 215; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 209, 215
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66. Anon., Marytrdom of Polycarp, 14.1 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Clement of Alexandria • Stromata (Clement of Alexandria)
Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 326; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 225
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14.1 1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee! '' None |
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67. Athenagoras, Apology Or Embassy For The Christians, 8.5, 10.4, 24.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Pseudo-Clement of Rome
Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 96; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 671, 819, 823, 829, 838, 844, 847; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 205, 244
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8.5 As regards, then, the doctrine that there was from the beginning one God, the Maker of this universe, consider it in this wise, that you may be acquainted with the argumentative grounds also of our faith. If there were from the beginning two or more gods, they were either in one and the same place, or each of them separately in his own. In one and the same place they could not be. For, if they are gods, they are not alike; but because they are uncreated they are unlike: for created things are like their patterns; but the uncreated are unlike, being neither produced from any one, nor formed after the pattern of any one. Hand and eye and foot are parts of one body, making up together one man: is God in this sense one? And indeed Socrates was compounded and divided into parts, just because he was created and perishable; but God is uncreated, and, impassible, and indivisible - does not, therefore, consist of parts. But if, on the contrary, each of them exists separately, since He that made the world is above the things created, and about the things He has made and set in order, where can the other or the rest be? For if the world, being made spherical, is confined within the circles of heaven, and the Creator of the world is above the things created, managing that by His providential care of these, what place is there for the second god, or for the other gods? For he is not in the world, because it belongs to the other; nor about the world, for God the Maker of the world is above it. But if he is neither in the world nor about the world (for all that surrounds it is occupied by this one ), where is he? Is he above the world and the first God? In another world, or about another? But if he is in another or about another, then he is not about us, for he does not govern the world; nor is his power great, for he exists in a circumscribed space. But if he is neither in another world (for all things are filled by the other), nor about another (for all things are occupied by the other), he clearly does not exist at all, for there is no place in which he can be. Or what does he do, seeing there is another to whom the world belongs, and he is above the Maker of the world, and yet is neither in the world nor about the world? Is there, then, some other place where he can stand? But God, and what belongs to God, are above him. And what, too, shall be the place, seeing that the other fills the regions which are above the world? Perhaps he exerts a providential care? By no means. And yet, unless he does so, he has done nothing. If, then, he neither does anything nor exercises providential care, and if there is not another place in which he is, then this Being of whom we speak is the one God from the beginning, and the sole Maker of the world.
10.4 That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being - I have sufficiently demonstrated. I say His Logos, for we acknowledge also a Son of God. Nor let any one think it ridiculous that God should have a Son. For though the poets, in their fictions, represent the gods as no better than men, our mode of thinking is not the same as theirs, concerning either God the Father or the Son. But the Son of God is the Logos of the Father, in idea and in operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason (&
24.1 What need is there, in speaking to you who have searched into every department of knowledge, to mention the poets, or to examine opinions of another kind? Let it suffice to say thus much. If the poets and philosophers did not acknowledge that there is one God, and concerning these gods were not of opinion, some that they are demons, others that they are matter, and others that they once were men, - there might be some show of reason for our being harassed as we are, since we employ language which makes a distinction between God and matter, and the natures of the two. For, as we acknowledge a God, and a Son his Logos, and a Holy Spirit, united in essence - the Father, the Son, the Spirit, because the Son is the Intelligence, Reason, Wisdom of the Father, and the Spirit an effluence, as light from fire; so also do we apprehend the existence of other powers, which exercise dominion about matter, and by means of it, and one in particular, which is hostile to God: not that anything is really opposed to God, like strife to friendship, according to Empedocles, and night to day, according to the appearing and disappearing of the stars (for even if anything had placed itself in opposition to God, it would have ceased to exist, its structure being destroyed by the power and might of God), but that to the good that is in God, which belongs of necessity to Him, and co-exists with Him, as color with body, without which it has no existence (not as being part of it, but as an attendant property co-existing with it, united and blended, just as it is natural for fire to be yellow and the ether dark blue) - to the good that is in God, I say, the spirit which is about matter, who was created by God, just as the other angels were created by Him, and entrusted with the control of matter and the forms of matter, is opposed. For this is the office of the angels - to exercise providence for God over the things created and ordered by Him; so that God may have the universal and general providence of the whole, while the particular parts are provided for by the angels appointed over them. Just as with men, who have freedom of choice as to both virtue and vice (for you would not either honour the good or punish the bad, unless vice and virtue were in their own power; and some are diligent in the matters entrusted to them by you, and others faithless), so is it among the angels. Some, free agents, you will observe, such as they were created by God, continued in those things for which God had made and over which He had ordained them; but some outraged both the constitution of their nature and the government entrusted to them: namely, this ruler of matter and its various forms, and others of those who were placed about this first firmament (you know that we say nothing without witnesses, but state the things which have been declared by the prophets); these fell into impure love of virgins, and were subjugated by the flesh, and he became negligent and wicked in the management of the things entrusted to him. of these lovers of virgins, therefore, were begotten those who are called giants. And if something has been said by the poets, too, about the giants, be not surprised at this: worldly wisdom and divine differ as much from each other as truth and plausibility: the one is of heaven and the other of earth; and indeed, according to the prince of matter, - We know we oft speak lies that look like truths. 26 They who draw men to idols, then, are the aforesaid demons, who are eager for the blood of the sacrifices, and lick them; but the gods that please the multitude, and whose names are given to the images, were men, as may be learned from their history. And that it is the demons who act under their names, is proved by the nature of their operations. For some castrate, as Rhea; others wound and slaughter, as Artemis; the Tauric goddess puts all strangers to death. I pass over those who lacerate with knives and scourges of bones, and shall not attempt to describe all the kinds of demons; for it is not the part of a god to incite to things against nature. But when the demon plots against a man, He first inflicts some hurt upon his mind. But God, being perfectly good, is eternally doing good. That, moreover, those who exert the power are not the same as those to whom the statues are erected, very strong evidence is afforded by Troas and Parium. The one has statues of Neryllinus, a man of our own times; and Parium of Alexander and Proteus: both the sepulchre and the statue of Alexander are still in the forum. The other statues of Neryllinus, then, are a public ornament, if indeed a city can be adorned by such objects as these; but one of them is supposed to utter oracles and to heal the sick, and on this account the people of the Troad offer sacrifices to this statue, and overlay it with gold, and hang chaplets upon it. But of the statues of Alexander and Proteus (the latter, you are aware, threw himself into the fire near Olympia), that of Proteus is likewise said to utter oracles; and to that of Alexander - Wretched Paris, though in form so fair, You slave of woman - sacrifices are offered and festivals are held at the public cost, as to a god who can hear. Is it, then, Neryllinus, and Proteus, and Alexander who exert these energies in connection with the statues, or is it the nature of the matter itself? But the matter is brass. And what can brass do of itself, which may be made again into a different form, as Amasis treated the footpan, as told by Herodotus? And Neryllinus, and Proteus, and Alexander, what good are they to the sick? For what the image is said now to effect, it effected when Neryllinus was alive and sick. 31 But they have further also made up stories against us of impious feasts and forbidden intercourse between the sexes, both that they may appear to themselves to have rational grounds of hatred, and because they think either by fear to lead us away from our way of life, or to render the rulers harsh and inexorable by the magnitude of the charges they bring. But they lose their labour with those who know that from of old it has been the custom, and not in our time only, for vice to make war on virtue. Thus Pythagoras, with three hundred others, was burnt to death; Heraclitus and Democritus were banished, the one from the city of the Ephesians, the other from Abdera, because he was charged with being mad; and the Athenians condemned Socrates to death. But as they were none the worse in respect of virtue because of the opinion of the multitude, so neither does the undiscriminating calumny of some persons cast any shade upon us as regards rectitude of life, for with God we stand in good repute. Nevertheless, I will meet these charges also, although I am well assured that by what has been already said I have cleared myself to you. For as you excel all men in intelligence, you know that those whose life is directed towards God as its rule, so that each one among us may be blameless and irreproachable before Him, will not entertain even the thought of the slightest sin. For if we believed that we should live only the present life, then we might be suspected of sinning, through being enslaved to flesh and blood, or overmastered by gain or carnal desire; but since we know that God is witness to what we think and what we say both by night and by day, and that He, being Himself light, sees all things in our heart, we are persuaded that when we are removed from the present life we shall live another life, better than the present one, and heavenly, not earthly (since we shall abide near God, and with God, free from all change or suffering in the soul, not as flesh, even though we shall have flesh, but as heavenly spirit), or, falling with the rest, a worse one and in fire; for God has not made us as sheep or beasts of burden, a mere by-work, and that we should perish and be annihilated. On these grounds it is not likely that we should wish to do evil, or deliver ourselves over to the great Judge to be punished. ' "35 What man of sound mind, therefore, will affirm, while such is our character, that we are murderers? For we cannot eat human flesh till we have killed some one. The former charge, therefore, being false, if any one should ask them in regard to the second, whether they have seen what they assert, not one of them would be so barefaced as to say that he had. And yet we have slaves, some more and some fewer, by whom we could not help being seen; but even of these, not one has been found to invent even such things against us. For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? Who does not reckon among the things of greatest interest the contests of gladiators and wild beasts, especially those which are given by you? But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fœtus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it. But we are in all things always alike and the same, submitting ourselves to reason, and not ruling over it. " '36 Who, then, that believes in a resurrection, would make himself into a tomb for bodies that will rise again? For it is not the part of the same persons to believe that our bodies will rise again, and to eat them as if they would not; and to think that the earth will give back the bodies held by it, but that those which a man has entombed in himself will not be demanded back. On the contrary, it is reasonable to suppose, that those who think they shall have no account to give of the present life, ill or well spent, and that there is no resurrection, but calculate on the soul perishing with the body, and being as it were quenched in it, will refrain from no deed of daring; but as for those who are persuaded that nothing will escape the scrutiny of God, but that even the body which has ministered to the irrational impulses of the soul, and to its desires, will be punished along with it, it is not likely that they will commit even the smallest sin. But if to any one it appears sheer nonsense that the body which has mouldered away, and been dissolved, and reduced to nothing, should be reconstructed, we certainly cannot with any reason be accused of wickedness with reference to those that believe not, but only of folly; for with the opinions by which we deceive ourselves we injure no one else. But that it is not our belief alone that bodies will rise again, but that many philosophers also hold the same view, it is out of place to show just now, lest we should be thought to introduce topics irrelevant to the matter in hand, either by speaking of the intelligible and the sensible, and the nature of these respectively, or by contending that the incorporeal is older than the corporeal, and that the intelligible precedes the sensible, although we become acquainted with the latter earliest, since the corporeal is formed from the incorporeal, by the combination with it of the intelligible, and that the sensible is formed from the intelligible; for nothing hinders, according to Pythagoras and Plato, that when the dissolution of bodies takes place, they should, from the very same elements of which they were constructed at first, be constructed again. But let us defer the discourse concerning the resurrection. '' None |
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68. Clement of Alexandria, Excerpts From Theodotus, 1.3, 8.1, 19.2, 23.5, 78.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement • Clement of Alexandria • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Alexandria, on the catechumenate,, secrecy of • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,God in • Exegesis, in Clement of Alexandria • philosophy/philosophers, Clement’s
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 344, 423; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 560; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 120, 210, 211; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 190, 191; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 162; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 134; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 422, 423, 424, 427, 429, 434, 435, 436, 438; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 220; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 152, 153; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 284
| 23 The followers of Valentinus say that Jesus is the Paraclete, because he has come full of the Aeons, having come forth from the whole. For Christ left behind Sophia, who had put him forth, and going into the Pleroma, asked for help for Sophia, who was left outside; and Jesus was put forth by the good will of the Aeons as a Paraclete for the Aeon which had passed. In the type of the Paraclete, Paul became the Apostle of the Resurrection. Immediately after the Lord's Passion he also was sent to preach. Therefore he preached the Saviour from both points of view: as begotten and passible for the sake of those on the left, because, being able to know him, they are afraid of him in this position, and in spiritual wise from the Holy Spirit and a virgin, as the angels on the right know him. For each one knows the Lord after his own fashion, and not all in the same way. 'The Angels of the little ones' that is, of the elect who will be in the same inheritance and perfection, 'behold the face of the Father.' And perhaps the Face is now the Son, and now as much of that comprehension of the Father as they perceive who have been instructed by the Son. But the rest of the Father is unknown."
1.3 'Father,' he says, 'I deposit into thy hands my spirit.' Wisdom, he says, put forth a receptacle of flesh for the Logos, the spiritual seed; clad in it the Saviour descended. Wherefore, at the Passion, it is Wisdom which he deposits with the Father, in order that he may receive her from the Father and not be held back here by those who have the power to deprive him. Thus, by the word already spoken of, he deposits the whole spiritual seed, that is, the elect. We admit that the elect seed is both a spark kindled by the Logos and a pupil of the eye and a grain of mustard seed and leaven which unites in faith the genera which appear to be divided." "6 The verse, 'In the beginning was the Logos and the Logos was with God and the Logos was God' the Valentinians understand thus, for they say that the 'beginning' is the 'Only Begotten' and that he is also called God, as also in the verses which immediately follow it explains that he is God, for it says, 'The Only-Begotten God who is in the bosom of the Father, he has declared him.' Now they say that the Logos in the beginning, that is to say in the Only-Begotten, in the Mind and the Truth, indicates the Christ, the Logos and the Life. Wherefore he also appropriately calls God him who is in God, the Mind. 'That which came into being in him,' the Logos, 'was Life,' the Companion. Therefore the Lord also says, 'I am the Life.'" "7 Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Know ledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because 'through' the Son the Father was known.' But the Spirit of Love has been mingled with the Spirit of Knowledge, as the Father with the Son, and Thought with Truth, having proceeded from Truth as Knowledge from Thought. And he who remained ' Only-Begotten Son in the bosom of the Father' explains Thought to the Aeons through Knowledge, just as if he had also been put forth from his bosom; but him who appeared here, the Apostle no longer calls ' Only Begotten,' but ' as Only-Begotten, Glory as of an Only-Begotten.' This is because being one and the same, Jesus is the' First-Born' in creation, but in the Pleroma is 'Only- Begotten.' But he is the same, being to each place such as can be contained in it. And he who descended is never divided from him who remained. For the Apostle says, 'For he who ascended is the same as he who descended.' And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again." "
8.1 But we maintain that the essential Logos is God in God, who is also said to be 'in the bosom of the Father,' continuous, undivided, one God. 'All things were made by him'; things both of the spirit, and of the mind, and of the senses, in accordance with the activity proper to the essential Logos. 'This one explained the bosom of the Father,' the Saviour and Isaiah said, 'And I will pay back their deeds into their bosom,' that is, into their thought, which is in the soul, from which it is first activated 'First-Born of all creation.' But the essential Only-Begotten, in accordance with whose continuous power the Saviour acts, is the Light of the Church, which previously was in darkness and ignorance. 'And darkness comprehended him not': the apostates and the rest of men did not know him and death did not detain him." "10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be 'inapproachable Light' as' Only-Begotten,' and 'First-Born, the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,' – and such a one shall not be found either among the First-Created or among men, – but they 'always behold the face of the Father' and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided." "11 When, therefore, the Lord said, 'Despise not one of these little ones. Verily, I say unto you, their angels do always behold the face of the Father, as is the pattern, such will be the elect, when they have received the perfect advance.' But 'blessed are the pure in heart for they shall see God.' And how could there be a face of a shapeless being? Indeed the Apostle knows heavenly, beautiful and intellectual bodies. How could different names be given to them, if they were not determined by their shapes, form, and body? 'There is one glory of the heavenly, another of the earthly, another of angels, another of archangels, because in comparison with bodies here, like the stars, they are incorporeal and formless, as in comparison with the Son, they are dimensional and sensible bodies; so also is the Son, if compared with the Father, and each one of the spiritual beings has its own power and its own sphere of action just as those who were first created both came into being together, and received completio, their common and undivided service." "14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, 'It is sown a body of soul, it is raised a body of spirit.' And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, 'Fear him who, after death, is able to cast soul and body into hell.' Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body." "16 Now the Dove also appeared as a body when it made its descent upon the flesh of the Logos – the Dove, which some call the Holy Spirit, but the followers of Basilides call the Servant, while the followers of Valentinus call it the Spirit of the Father's thought." "17 According to the Valentinians, Jesus and the Church and Wisdom are a powerful and complete mixture of bodies. To be sure, human commingling in marriage produces the birth of one child from two commingled seeds and the body, dissolved into earth, mingles with the earth, and water mingles with wine. And the greater and more excellent bodies are capable of being easily mixed, for example, wind mingles with wind. But to me it seems that this happens by conjunction and not by admixture. Therefore, does not the divine power, immanent in the soul, sanctify it in the final stage of advance? For 'God is spirit' and 'inspires where he will.' For the immanence of the divine power does not affect substance, but power and force; and spirit is conjoined with spirit, as spirit is conjoined with soul." "
19.2 'And the Logos became flesh' not only by becoming man at his Advent on earth, but also 'at the beginning' the essential Logos became a son by circumscription and not in essence. And again he became flesh when he acted through the prophets. And the Saviour is called an offspring of the essential Logos; therefore, 'in the beginning was the Logos and the Logos was with God' and 'that which came into existence in him was life' and life is the Lord. And when Paul says, 'Put on the new man created according to God' it is as if he said, Believe on him who was 'created' by God, 'according to God,' that is, the Logos in God. And 'created according to God' can refer to the end of advance which man will reach, as does. . . he rejected the end for which he was created. And in other passages he speaks still more plainly and distinctly: 'Who is an image of the invisible God'; then he goes on, 'First-Born of all creation.' For he calls the Logos of the essential Logos 'an image of the invisible God,' but 'First-Born of all creation.' Having been begotten without passion he became the creator and progenitor of all creation and substance, for by him the Father made all things. Wherefore it is also said that he 'received the form of a servant,' which refers not only to his flesh at the advent, but also to his substance, which he derived from its underlying reality, for substance is a slave, inasmuch as it is passive and subordinate to the active and dominating, cause." '19 'And the Logos became flesh' not only by becoming man at his Advent on earth, but also 'at the beginning' the essential Logos became a son by circumscription and not in essence. And again he became flesh when he acted through the prophets. And the Saviour is called an offspring of the essential Logos; therefore, 'in the beginning was the Logos and the Logos was with God' and 'that which came into existence in him was life' and life is the Lord. And when Paul says, 'Put on the new man created according to God' it is as if he said, Believe on him who was 'created' by God, 'according to God,' that is, the Logos in God. And 'created according to God' can refer to the end of advance which man will reach, as does. . . he rejected the end for which he was created. And in other passages he speaks still more plainly and distinctly: 'Who is an image of the invisible God'; then he goes on, 'First-Born of all creation.' For he calls the Logos of the essential Logos 'an image of the invisible God,' but 'First-Born of all creation.' Having been begotten without passion he became the creator and progenitor of all creation and substance, for by him the Father made all things. Wherefore it is also said that he 'received the form of a servant,' which refers not only to his flesh at the advent, but also to his substance, which he derived from its underlying reality, for substance is a slave, inasmuch as it is passive and subordinate to the active and dominating, cause." "21 The Valentinians say that the finest emanation of Wisdom is spoken of in 'He created them in the image of God, male and female created he them.' Now the males from this emanation are the 'election,' but the females are the 'calling' and they call the male beings angelic, and the females themselves, the superior seed. So also, in the case of Adam, the male remained in him but all the female seed was taken from him and became Eve, from whom the females are derived, as the males are from him. Therefore the males are drawn together with the Logos, but the females, becoming men, are united to the angels and pass into the Pleroma. Therefore the woman is said to be changed into a man, and the church hereon earth into angels." "22 And when the Apostle said, 'Else what shall they do who are baptised for the dead?' . . . For, he says, the angels of whom we are portions were baptised for us. But we are dead, who are deadened by this existence, but the males are alive who did not participate in this existence.'If the dead rise not why', then, are we baptised?' Therefore we are raised up 'equal to angels,' and restored to unity with the males, member for member. Now they say 'those who are baptised for us, the dead,' are the angels who are baptised for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma. Wherefore, at the laying on of hands they say at the end, 'for the angelic redemption' that is, for the one which the angels also have, in order that the person who has received the redemption may, be baptised in the same Name in which his angel had been baptised before him. Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted,' as Theodotus says." "23 The followers of Valentinus say that Jesus is the Paraclete, because he has come full of the Aeons, having come forth from the whole. For Christ left behind Sophia, who had put him forth, and going into the Pleroma, asked for help for Sophia, who was left outside; and Jesus was put forth by the good will of the Aeons as a Paraclete for the Aeon which had passed. In the type of the Paraclete, Paul became the Apostle of the Resurrection. Immediately after the Lord's Passion he also was sent to preach. Therefore he preached the Saviour from both points of view: as begotten and passible for the sake of those on the left, because, being able to know him, they are afraid of him in this position, and in spiritual wise from the Holy Spirit and a virgin, as the angels on the right know him. For each one knows the Lord after his own fashion, and not all in the same way. 'The Angels of the little ones' that is, of the elect who will be in the same inheritance and perfection, 'behold the face of the Father.' And perhaps the Face is now the Son, and now as much of that comprehension of the Father as they perceive who have been instructed by the Son. But the rest of the Father is unknown." "27 The priest on entering within the second veil removed the plate at the altar of incense, and entered himself in silence with the Name engraved upon his heart, indicating the laying aside of the body which has become pure like the golden plate and bright through purification. . . the putting away as it were of the soul's body on which was stamped the lustre of piety, by which he was recognized by the Principalities and Powers as, having put on the Name. Now he discards this body, the plate which had become light, within the second veil, that is, in the rational sphere the second complete veil of the universe, at the altar of incense, that is, with the angels who are the ministers of prayers carried aloft. Now the soul, stripped by the power of him who has knowledge, as if it had become a body of the power, passes into the spiritual realm and becomes now truly rational and high priestly, so that it might now be animated, so to speak, directly by the Logos, just as the archangels became the high-priests of the angels, and the First-Created the high- priests of the archangels. But where is there a right judgment of Scripture and doctrine for that soul which has become pure, and where is it granted to see God 'face to face'? Thus, having transcended the angelic teaching and the Name taught in Scripture, it comes to the knowledge and comprehension of the facts. It is no longer a bride but has become a Logos and rests with the bridegroom together with the First-Called and First- Created, who are friends by love, sons by instruction and obedience, and brothers by community of origin. So that it belonged to the dispensation to wear the plate and to continue the pursuit of knowledge, but the work of power was that man becomes the bearer of God, being controlled directly by the Lord and becoming, as it were, his body." "28 The followers of Basilides refer 'God visiting the disobedient unto the third and fourth generation' to reincarnations, but the followers of Valentinus maintain that the three places mean those on the left, while the 'fourth generation' is their own seed, and 'showing mercy unto thousands,' refers to those on the right." "54 From Adam three natures were begotten. The first was the irrational, which was Cain's, the second the rational and just, which was Abel's, the third the spiritual, which was Seth's. Now that which is earthly is 'according to the image,' that which is psychical according to the 'likeness' of God, and that which is spiritual is according to the real nature; and with reference to these three, without the other children of Adam, it was said, 'This is the book of the generation of men.' And because Seth was spiritual he neither tends flocks nor tills the soil but produces a child, as spiritual things do. And him, who 'hoped to call upon the name of the Lord' who looked upward and whose 'citizenship is in heaven' – him the world does not contain." "67 'When we were in the flesh' the Apostle says, as if he were already speaking without the body. Now he says that he means by flesh that weakness which was an offshoot of the Woman on high. And when the Saviour says to Salome that death will reign as long as women bear, he does not speak in reproach of birth since it is necessary for the salvation of the believers. For this birth must be until the previously reckoned seed be put forth. But he is alluding to the Woman on high whose passions became creation when she put forth those beings that were without form. On her account the Saviour came down to drag us out from passion and to adopt us to himself." '69 Fate is a union of many opposing forces and they are invisible and unseen, guiding the course of the stars and governing through them. For as each of them arrived, borne round by the movement of the world, it obtained power over those who were born at that very moment, as though they were its own children.' "74 Therefore the Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, 'Peace on the earth and glory in the heights.' Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ." "76 As, therefore, the birth of the Saviour released us from 'becoming' and from Fate, so also his baptism rescued us from fire, and his Passion rescued us from passion in order that we might in all things follow him. For he who was baptised unto God advanced toward God and has received 'power to walk upon scorpions and snakes,' the evil powers. And he commands the disciples 'When ye go about, preach and them that believe baptise in the name of the Father, and of the Son and of the Holy Spirit,' in whom we are born again, becoming higher than all the other powers." "77 Therefore baptism is called death and an end of the old life when we take leave of the evil principalities, but it is also called life according to Christ, of which he is sole Lord. But the power of the transformation of him who is baptised does not concern the body but the soul, for he who comes up out of the water is unchanged. From the moment when he comes up from baptism he is called a servant of God even by the unclean spirits and they now 'tremble' at him whom shortly before they obsessed." 78.2 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.' "78 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth. 79 So long, then, they say, as the seed is yet unformed, it is the offspring of the female, but when it was formed, it was changed to a man and becomes a son of the bridegroom. It is no longer weak and subject to the cosmic forces, both visible and invisible, but having been made masculine, it becomes a male fruit.' "80 He whom the Mother generates is led into death and into the world, but he whom Christ regenerates is transferred to life into the Ogdoad. And they: die to the world but live to God, that death may be loosed by death and corruption by resurrection. For he who has been sealed by Father, Son and Holy Spirit is beyond the threats of every other power and by the three Names has been released from the whole triad of corruption. 'Having borne the image of the earthly, it then bears the image of the heavenly.'" '81 The material element of fire lays hold of all material things, and the pure and immaterial element lays hold of immaterial things such as demons, angels of evil and the devil himself. Thus the heavenly fire is dual in its nature, belonging partly to the mind, partly to the senses. By analogy, therefore, baptism is also dual in its nature, the sensible part works through water which extinguishes the sensible fire, but the intellectual through Spirit, a defense against the intellectual fire. And the material Spirit when it is little becomes food and kindling for the sensible fire, but when it has increased it has become an extinguisher, but the Spirit given us from above, since it is immaterial, rules not only over the Elements, but over the Powers and the evil Principalities. 82 And the bread and the oil are sanctified by the power of the Name, and they are not the same as they appeared to be when they were received, but they have been transformed by power into spiritual power. Thus, the water, also, both in exorcism and baptism, not only keeps off evil, but gives sanctification as well 83 It is fitting to go to baptism with joy, but, since unclean spirits often go down into the water with some and these spirits following and gaining the seal together with the candidate become impossible to cure for the future, fear is joined with joy, in order that only he who is pure may go down to the water.' "84 Therefore let there be fastings, supplications, prayers, raising of hands, kneelings because a soul is being saved from the world and from the 'mouth of lions.' Wherefore there is immediate temptation for those who long also for the things from which they have been separated, and even if one has fore-knowledge to endure them, yet the outward man is shaken." "85 Even the Lord after baptism was troubled like as we are and was first with beasts in the desert. Then when he had prevailed over them and their ruler as if already a true king, he was already served by angels. For he who ruled over angels in the flesh was fittingly served already by angels. Therefore we must put on the Lord's armour and keep body and soul invulnerable – armour that is 'able to quench the darts of the devil,' as the Apostle says." "86 In the case of the coin that was brought to him, the Lord did not say whose property is it, but, 'whose image and superscription? Caesar's,' that it might be given to him whose it is. So likewise the faithful; he has the name of God through Christ as a superscription and the Spirit as an image. And dumb animals show by a seal whose property each is, and are claimed from the seal. Thus also the faithful soul receives the seal of truth and bears about the 'marks of Christ.' These are the children who are now resting in bed and 'the wise virgins,' with whom the others, who are late, did not enter into 'the goods which have been prepared, on which the angels desire to gaze.'" "" None |
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69. Irenaeus, Refutation of All Heresies, 1.6.1, 1.7.5, 1.8.1, 1.10.1, 1.13.1-1.13.2, 1.15.6, 1.22.1, 1.25.6, 1.28, 1.28.1, 2.14.4, 2.27, 3.2, 3.3.1, 3.3.3-3.3.4, 3.11.9, 3.12.12, 3.14.2, 3.24.1, 4.4.3, 4.14.2, 4.32.1, 4.33.9, 4.37-4.38, 4.37.7, 5.1.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, Irenaeus, knowledge of works of • Clement of Alexandria, additional criticism of sects • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, kanon termonology and rule of truth • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, on intellectual independence • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, on martyrdom • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Alexandria, on writing versus living voice, • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Rome • Clement of Rome, and heresy • Clement of Rome, on the divided soul • Exegesis, in Clement of Alexandria • Irenaeus of Lyons, Clement’s knowledge of works of • Law, the, in Clement
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 36, 89, 105, 120, 153, 158, 160; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81, 82; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25, 60, 111, 112, 113, 152, 308, 309, 345, 346, 357, 361, 363, 425, 431, 432, 438, 449; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 151, 214, 295, 296; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58, 315; Fowler (2014), Plato in the Third Sophistic, 198; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 80; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 18, 84; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 150; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 406; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 190, 194; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 112, 123, 131, 146; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 93, 155, 160; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 157; Osborne (2001), Irenaeus of Lyons, 33, 89, 128, 147, 148, 232, 235; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 96; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 437; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 149, 200; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 42; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 184, 194, 228, 232, 233, 239
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1.6.1 There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save as follows, from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt by a special dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material into His nature, since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons.
1.7.5 They conceive, then, of three kinds of men, spiritual, material, and animal, represented by Cain, Abel, and Seth. These three natures are no longer found in one person, but constitute various kinds of men. The material goes, as a matter of course, into corruption. The animal, if it make choice of the better part, finds repose in the intermediate place; but if the worse, it too shall pass into destruction. But they assert that the spiritual principles which have been sown by Achamoth, being disciplined and nourished here from that time until now in righteous souls (because when given forth by her they were yet but weak), at last attaining to perfection, shall be given as brides to the angels of the Saviour, while their animal souls of necessity rest for ever with the Demiurge in the intermediate place. And again subdividing the animal souls themselves, they say that some are by nature good, and others by nature evil. The good are those who become capable of receiving the spiritual seed; the evil by nature are those who are never able to receive that seed.' "
1.8.1 Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skilful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma." 1.10.1 The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: She believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His future manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course, and others from the date of their repentance, and may surround them with everlasting glory.
1.13.1 One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 1.1
3.2 Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Chaffs who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman to madness, he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him.
1.15.6 With good reason, therefore, and very fittingly, in reference to thy rash attempt, has that divine elders and preacher of the truth burst forth in verse against thee as follows:--
1.22.1 The rule of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus saith the Scripture, to that effect "By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth." And again, "All things were made by Him, and without Him was nothing made." There is no exception or deduction stated; but the Father made all things by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on account of a certain character given them, or eternal; and these eternal things He did not make by angels, or by any powers separated from His Ennoea. For God needs none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and governs all things, and commands all things into existence,--He who formed the world (for the world is of all),--He who fashioned man,--He who is the God of Abraham, and the God of Isaac, and the God of Jacob, above whom there is no other God, nor initial principle, nor power, nor pleroma,--He is the Father of our Lord Jesus Christ, as we shall prove. Holding, therefore, this rule, we shall easily show, notwithstanding the great variety and multitude of their opinions, that these men have deviated from the truth; for almost all the different sects of heretics admit that there is one God; but then, by their pernicious doctrines, they change this truth into error, even as the Gentiles do through idolatry,--thus proving themselves ungrateful to Him that created them. Moreover, they despise the workmanship of God, speaking against their own salvation, becoming their own bitterest accusers, and being false witnesses against themselves. Yet, reluctant as they may be, these men shall one day rise again in the flesh, to confess the power of Him who raises them from the dead; but they shall not be numbered among the righteous on account of their unbelief.
1.25.6 Others of them employ outward marks, branding their disciples inside the lobe of the right ear. From among these also arose Marcellina, who came to Rome under the episcopate of Anicetus, and, holding these doctrines, she led multitudes astray. They style themselves Gnostics. They also possess images, some of them painted, and others formed from different kinds of material; while they maintain that a likeness of Christ was made by Pilate at that time when Jesus lived among them. They crown these images, and set them up along with the images of the philosophers of the world that is to say, with the images of Pythagoras, and Plato, and Aristotle, and the rest. They have also other modes of honouring these images, after the same manner of the Gentiles.' "
1.28.1 Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them--indeed, we may say all--desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. They deny, too, the salvation of him who was first created. It is but lately, however, that this opinion has been invented among them. A certain man named Tatian first introduced the blasphemy. He was a hearer of Justin's, and as long as he continued with him he expressed no such views; but after his martyrdom he separated from the Church, and, excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine. He invented a system of certain invisible AEons, like the followers of Valentinus; while, like Marcion and Saturninus, he declared that marriage was nothing else than corruption and fornication. But his denial of Adam's salvation was an opinion due entirely to himself." 2.14.4 This opinion, too, that they hold the Creator formed the world out of previously existing matter, both Anaxagoras, Empedocles, and Plato expressed before them; as, forsooth, we learn they also do under the inspiration of their Mother. Then again, as to the opinion that everything of necessity passes away to those things out of which they maintain it was also formed, and that God is the slave of this necessity, so that He cannot impart immortality to what is mortal, or bestow incorruption on what is corruptible, but every one passes into a substance similar in nature to itself, both those who are named Stoics from the portico (stoa), and indeed all that are ignorant of God, poets and historians alike, make the same affirmation. Those heretics who hold the same system of infidelity have ascribed, no doubt, their own proper region to spiritual beings,--that, namely, which is within the Pleroma, but to animal beings the intermediate space, while to corporeal they assign that which is material. And they assert that God Himself can do no otherwise, but that every one of the different kinds of substance mentioned passes away to those things which are of the same nature.
3.3.1 It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and to demonstrate the succession of these men to our own times; those who neither taught nor knew of anything like what these heretics rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to "the perfect" apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon to the Church, but if they should fall away, the direst calamity.
3.3.3 The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing in his ears, and their traditions before his eyes. Nor was he alone in this, for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth. 3.3.4 But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried on earth a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.
3.11.9 These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, I mean, who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class do so, that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the blessings of the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect of the evangelical dispensation presented by John\'s Gospel, in which the Lord promised that He would send the Paraclete; but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo- prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitae) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such arguments. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord.
3.12.12 For all those who are of a perverse mind, having been set against the Mosaic legislation, judging it to be dissimilar and contrary to the doctrine of the Gospel, have not applied themselves to investigate the causes of the difference of each covet. Since, therefore, they have been deserted by the paternal love, and puffed up by Satan, being brought over to the doctrine of Simon Magus, they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and maintained that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer in doctrine, and more intelligent, than the apostles. Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened. In another work, however, I shall, God granting me strength, refute them out of these which they still retain. But all the rest, inflated with the false name of "knowledge," do certainly recognise the Scriptures; but they pervert the interpretations, as I have shown in the first book. And, indeed, the followers of Marcion do directly blaspheme the Creator, alleging him to be the creator of evils, but holding a more tolerable theory as to his origin, and maintaining that there are two beings, gods by nature, differing from each other,--the one being good, but the other evil. Those from Valentinus, however, while they employ names of a more honourable kind, and set forth that He who is Creator is both Father, and Lord, and God, do nevertheless render their theory or sect more plasphemous, by maintaining that He was not produced from any one of those Aeons within the Pleroma, but from that defect which had been expelled beyond the Pleroma. Ignorance of the Scriptures and of the dispensation of God has brought all these things upon them. And in the course of this work I shall touch upon the cause of the difference of the covets on the one hand, and, on the other hand, of their unity and harmony.
3.14.2 But that Paul taught with simplicity what he knew, not only to those who were employed with him, but to those that heard him, he does himself make manifest. For when the bishops and presbyters who came from Ephesus and the other cities adjoining had assembled in Miletus, since he was himself hastening to Jerusalem to observe Pentecost, after testifying many things to them, and declaring what must happen to him at Jerusalem, he added: "I know that ye shall see my face no more. Therefore I take you to record this day, that I am pure from the blood of all. For I have not shunned to declare unto you all the counsel of God. Take heed, therefore, both to yourselves, and to all the flock over which the Holy Ghost has placed you as bishops, to rule the Church of the Lord, which He has acquired for Himself through His own blood." Then, referring to the evil teachers who should arise, he said: "I know that after my departure shall grievous wolves come to you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." "I have not shunned," he says, "to declare unto you all the counsel of God." Thus did the apostles simply, and without respect of persons, deliver to all what they had themselves learned from the Lord. Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, "Even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word."
3.24.1 Thus, then, have all these men been exposed, who bring in impious doctrines regarding our Maker and Framer, who also formed this world. and above whom there is no other God and those have been overthrown by their own arguments who teach falsehoods regarding the substance of our Lord, and the dispensation which He fulfilled for the sake of His own creature man. But it has, on the other hand, been shown, that the preaching of the Church is everywhere consistent, and continues in an even course, and receives testimony from the prophets, the apostles, and all the disciples--as I have proved--through those in the beginning, the middle, and the end, and through the entire dispensation of God, and that well-grounded system which tends to man\'s salvation, namely, our faith; which, having been received from the Church, we do preserve, and which always, by the Spirit of God, renewing its youth, as if it were some precious deposit in an excellent vessel, causes the vessel itself containing it to renew its youth also. For this gift of God has been entrusted to the Church, as breath was to the first created man, for this purpose, that all the members receiving it may be vivified; and the means of communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. "For in the Church," it is said, "God hath set apostles, prophets, teachers," and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother\'s breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns out of earthly trenches, and drink putrid water out of the mire, fleeing from the faith of the Church lest they be convicted; and rejecting the Spirit, that they may not be instructed.
4.4.3 But why do we speak of Jerusalem, since, indeed, the fashion of the whole world must also pass away, when the time of its disappearance has come, in order that the fruit indeed may be gathered into the garner, but the chaff, left behind, may be consumed by fire? "For the day of the Lord cometh as a burning furnace, and all sinners shall be stubble, they who do evil things, and the day shall burn them up." Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, "He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire." For He who makes the chaff and He who makes the wheat are not different persons, but one and the same, who judges them, that is, separates them. But the wheat and the chaff, being iimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, "Man, being in honour, did not understand: he was assimilated to senseless beasts, and made like to them."
4.14.2 Thus it was, too, that God formed man at the first, because of His munificence; but chose the patriarchs for the sake of their salvation; and prepared a people beforehand, teaching the headstrong to follow God; and raised up prophets upon earth, accustoming man to bear His Spirit within him, and to hold communion with God: He Himself, indeed, having need of nothing, but granting communion with Himself to those who stood in need of it, and sketching out, like an architect, the plan of salvation to those that pleased Him. And He did Himself furnish guidance to those who beheld Him not in Egypt, while to those who became unruly in the desert He promulgated a law very suitable to their condition. Then, on the people who entered into the good land He bestowed a noble inheritance; and He killed the fatted calf for those converted to the Father, and presented them with the finest robe. Thus, in a variety of ways, He adjusted the human race to an agreement with salvation. On this account also does John declare in the Apocalypse, "And His voice as the sound of many waters." For the Spirit of God is truly like many waters, since the Father is both rich and great. And the Word, passing through all those men, did liberally confer benefits upon His subjects, by drawing up in writing a law adapted and applicable to every class among them.
4.32.1 After this fashion also did a presbyter, a disciple of the apostles, reason with respect to the two testaments, proving that both were truly from one and the same God. For he maintained that there was no other God besides Him who made and fashioned us, and that the discourse of those men has no foundation who affirm that this world of ours was made either by angels, or by any other power whatsoever, or by another God. For if a man be once moved away from the Creator of all things, and if he grant that this creation to which we belong was formed by any other or through any other than the one God, he must of necessity fall into much inconsistency, and many contradictions of this sort; to which he will be able to furnish no explanations which can be regarded as either probable or true. And, for this reason, those who introduce other doctrines conceal from us the opinion which they themselves hold respecting God, because they are aware of the untenable, and absurd nature of their doctrine, and are afraid lest, should they be vanquished, they should have some difficulty in making good their escape. But if any one believes in only one God, who also made all things by the Word, as Moses likewise says, "God said, Let there be light: and there was light;" and as we read in the Gospel, "All things were made by Him; and without Him was nothing made;" and the Apostle Paul says in like manner, "There is one Lord, one faith, one baptism, one God and Father, who is above all, and through all, and in us all"--this man will first of all "hold the head, from which the whole body is compacted and bound together, and, through means of every joint according to the measure of the ministration of each several part, maketh increase of the body to the edification of itself in love." And then shall every word also seem consistent to him, if he for his part diligently read the Scriptures in company with those who are presbyters in the Church, among whom is the apostolic doctrine, as I have pointed out.
4.33.9 Wherefore the Church does in every place, because of that love which she cherishes towards God, send forward, throughout all time, a multitude of martyrs to the Father; while all others not only have nothing of this kind to point to among themselves, but even maintain that such witness-bearing is not at all necessary, for that their system of doctrines is the true witness for Christ, with the exception, perhaps, that one or two among them, during the whole time which has elapsed since the Lord appeared on earth, have occasionally, along with our martyrs, borne the reproach of the name (as if he too the heretic had obtained mercy), and have been led forth with them to death, being, as it were, a sort of retinue granted unto them. For the Church alone sustains with purity the reproach of those who suffer persecution for righteousness\' sake, and endure all sorts of punishments, and are put to death because of the love which they bear to God, and their confession of His Son; often weakened indeed, yet immediately increasing her members, and becoming whole again, after the same manner as her type," Lot\'s wife, who became a pillar of salt. Thus, too, she passes through an experience similar to that of the ancient prophets, as the Lord declares, "For so persecuted they the prophets who were before you;", inasmuch as she does indeed, in a new fashion, suffer persecution from those who do not receive the word of God, while the self-same spirit rests upon her as upon these ancient prophets.
4.37.7 On this account, too, did the Lord assert that the kingdom of heaven was the portion of "the violent;" and He says, "The violent take it by force;" that is, those who by strength and earnest striving axe on the watch to snatch it away on the moment. On this account also Paul the Apostle says to the Corinthians, "Know ye not, that they who run in a racecourse, do all indeed run, but one receiveth the prize? So run, that ye may obtain. Every one also who engages in the contest is temperate in all things: now these men ida it that they may obtain a corruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as One beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway." This able wrestler, therefore, exhorts us to the struggle for immortality, that we may be crowned, and may deem the crown precious, namely, that which is acquired by our struggle, but which does not encircle us of its own accord (sed non ultro coalitam). And the harder we strive, so much is it the more valuable; while so much the more valuable it is, so much the more should we esteem it. And indeed those things axe not esteemed so highly which come spontaneously, as those which are reached by much anxious care. Since, then, this power has been conferred upon us, both the Lord has taught and the apostle has enjoined us the more to love God, that we may reach this prize for ourselves by striving after it. For otherwise, no doubt, this our good would be virtually irrational, because not the result of trial. Moreover, the faculty of seeing would not appear to be so desirable, unless we had known what a loss it were to be devoid of sight; and health, too, is rendered all the more estimable by an acquaintance with disease; light, also, by contrasting it with darkness; and life with death. Just in the same way is the heavenly kingdom honourable to those who have known the earthly one. But in proportion as it is more honourable, so much the more do we prize it; and if we have prized it more, we shall be the more glorious in the presence of God. The Lord has therefore endured all these things on our behalf, in order that we, having been instructed by means of them all, may be in all respects circumspect for the time to come, and that, having been rationally taught to love God, we may continue in His perfect love: for God has displayed long-suffering in the case of man\'s apostasy; while man has been instructed by means of it, as also the prophet says, "Thine own apostasy shall heal thee;" God thus determining all things beforehand for the bringing of man to perfection, for his edification, and for the revelation of His dispensations, that goodness may both be made apparent, and righteousness perfected, and that the Church may be fashioned after the image of His Son, and that man may finally be brought to maturity at some future time, becoming ripe through such privileges to see and comprehend God.
4.37 And they make moon and stars appear on the ceiling after this manner. In the central part of the ceiling, having fastened a mirror, placing a dish full of water equally (with the mirror) in the central portion of the floor, and setting in a central place likewise a candle, emitting a faint light from a higher position than the dish - in this way, by reflection, (the magician) causes the moon to appear by the mirror. But frequently, also, they suspend on high from the ceiling, at a distance, a drum, but which, being covered with some garment, is concealed by the accomplice, in order that (the heavenly body) may not appear before the (proper) time. And afterwards placing a candle (within the drum), when the magician gives the signal to the accomplice, he removes so much of the covering as may be sufficient for effecting an imitation representing the figure of the moon as it is at that particular time. He smears, however, the luminous parts of the drum with cinnabar and gum; and having pared around the neck and bottom of a flagon of glass ready behind, he puts a candle in it, and places around it some of the requisite contrivances for making the figures shine, which some one of the accomplices has concealed on high; and on receiving the signal, he throws down from above the contrivances, so to make the moon appear descending from the sky. And the same result is achieved by means of a jar in sylvan localities. For it is by means of a jar that the tricks in a house are performed. For having set up an altar, subsequently is (placed upon it) the jar, having a lighted lamp; when, however, there are a greater number of lamps, no such sight is displayed. After then the enchanter invokes the moon, he orders all the lights to be extinguished, yet that one be left faintly burning; and then the light, that which streams from the jar, is reflected on the ceiling, and furnishes to those present a representation of the moon; the mouth of the jar being kept covered for the time which it would seem to require, in order that the representation of full moon should be exhibited on the ceiling. 4.38 But the scales of fishes - for instance, the seahorse - cause the stars to appear to be; the scales being steeped in a mixture of water and gum, and fastened on the ceiling at intervals.
5.1.3 Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of the natural birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new kind of generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in the times of the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam\'s formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural Adam we all were dead, so in the spiritual we may all be made alive. For never at any time did Adam escape the harms of God, to whom the Father speaking, said, "Let Us make man in Our image, after Our likeness." And for this reason in the last times (fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, His hands formed a living man, in order that Adam might be created again after the image and likeness of God.' ' None |
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70. Justin, First Apology, 26, 61-67 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Alexandria, on the catechumenate,, secrecy of • Clement of Rome, and heresy • San Clemente
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 59, 60, 76, 77, 78, 85; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 232; Esler (2000), The Early Christian World, 710; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
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26 And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. "
61 I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this rite we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed. " '62 And the devils, indeed, having heard this washing published by the prophet, instigated those who enter their temples, and are about to approach them with libations and burnt-offerings, also to sprinkle themselves; and they cause them also to wash themselves entirely, as they depart from the sacrifice, before they enter into the shrines in which their images are set. And the command, too, given by the priests to those who enter and worship in the temples, that they take off their shoes, the devils, learning what happened to the above-mentioned prophet Moses, have given in imitation of these things. For at that juncture, when Moses was ordered to go down into Egypt and lead out the people of the Israelites who were there, and while he was tending the flocks of his maternal uncle in the land of Arabia, our Christ conversed with him under the appearance of fire from a bush, and said, Put off your shoes, and draw near and hear. And he, when he had put off his shoes and drawn near, heard that he was to go down into Egypt and lead out the people of the Israelites there; and he received mighty power from Christ, who spoke to him in the appearance of fire, and went down and led out the people, having done great and marvellous things; which, if you desire to know, you will learn them accurately from his writings. ' "63 And all the Jews even now teach that the nameless God spoke to Moses; whence the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above, said The ox knows his owner, and the ass his master's crib; but Israel does not know Me, and My people do not understand. Isaiah 1:3 And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, No one knows the Father, but the Son; nor the Son, but the Father, and they to whom the Son reveals Him. Matthew 11:27 Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, He that hears Me, hears Him that sent Me. Luke 10:16 From the writings of Moses also this will be manifest; for thus it is written in them, And the Angel of God spoke to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of your fathers; go down into Egypt, and bring forth My people. Exodus 3:6 And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, And the angel of God spoke to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, Israel does not know Me, my people have not understood Me. Isaiah 1:3 And again, Jesus, as we have already shown, while He was with them, said, No one knows the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him. Matthew 11:27 The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spoke to Moses, though He who spoke to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe in Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers, Exodus 3:6 this signified that they, even though dead, are yet in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote. " '64 From what has been already said, you can understand how the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore Cora, i.e., the maiden or daughter at the spring-heads. For, as we wrote above, Moses said, In the beginning God made the heaven and the earth. And the earth was without form and unfurnished: and the Spirit of God moved upon the face of the waters. In imitation, therefore, of what is here said of the Spirit of God moving on the waters, they said that Proserpine or Cora was the daughter of Jupiter. And in like manner also they craftily feigned that Minerva was the daughter of Jupiter, not by sexual union, but, knowing that God conceived and made the world by the Word, they say that Minerva is the first conception &65 But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized illuminated person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to &66 And this food is called among us &67 And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. ' "" None |
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71. Justin, Dialogue With Trypho, 7.1, 8.1-8.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, on intellectual independence • Clement of Rome, and heresy • intellectual independence,, Clement on
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 91; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 59, 76; Fowler (2014), Plato in the Third Sophistic, 173; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 150; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 79; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123, 131, 191; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 95
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7.1 Justin: Should any one, then, employ a teacher? Or whence may any one be helped, if not even in them there is truth? Old Man: There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ sent by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom.
8.1 Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing. 8.2 Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing. ' "11 Justin: There will be no other God, O Trypho, nor was there from eternity any other existing, but He who made and disposed all this universe. Nor do we think that there is one God for us, another for you, but that He alone is God who led your fathers out from Egypt with a strong hand and a high arm. Nor have we trusted in any other (for there is no other), but in Him in whom you also have trusted, the God of Abraham, and of Isaac, and of Jacob. But we do not trust through Moses or through the law; for then we would do the same as yourselves. But now -(for I have read that there shall be a final law, and a covet, the chiefest of all, which it is now incumbent on all men to observe, as many as are seeking after the inheritance of God. For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now, law placed against law has abrogated that which is before it, and a covet which comes after in like manner has put an end to the previous one; and an eternal and final law - namely, Christ - has been given to us, and the covet is trustworthy, after which there shall be no law, no commandment, no ordice. Have you not read this which Isaiah says: 'Hearken unto Me, hearken unto Me, my people; and, you kings, give ear unto Me: for a law shall go forth from Me, and My judgment shall be for a light to the nations. My righteousness approaches swiftly, and My salvation shall go forth, and nations shall trust in My arm?' And by Jeremiah, concerning this same new covet, He thus speaks: 'Behold, the days come, says the Lord, that I will make a new covet with the house of Israel and with the house of Judah; not according to the covet which I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt' Jeremiah 31:31-32). If, therefore, God proclaimed a new covet which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety. Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covet, and the expectation of those who out of every people wait for the good things of God. For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed. "35 Trypho: I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence. Justin: The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and steadfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, 'Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' Matthew 7:15 And, 'There shall be schisms and heresies.' 1 Corinthians 11:19 And, 'Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' Matthew 7:15 And, 'Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' Matthew 24:11 There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin. (For some in one way, others in another, teach to blaspheme the Maker of all things, and Christ, who was foretold by Him as coming, and the God of Abraham, and of Isaac, and of Jacob, with whom we have nothing in common, since we know them to be atheists, impious, unrighteous, and sinful, and confessors of Jesus in name only, instead of worshippers of Him. Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. So that, in consequence of these events, we know that Jesus foreknew what would happen after Him, as well as in consequence of many other events which He foretold would befall those who believed on and confessed Him, the Christ. For all that we suffer, even when killed by friends, He foretold would take place; so that it is manifest no word or act of His can be found fault with. Wherefore we pray for you and for all other men who hate us; in order that you, having repented along with us, may not blaspheme Him who, by His works, by the mighty deeds even now wrought through His name, by the words He taught, by the prophecies announced concerning Him, is the blameless, and in all things irreproachable, Christ Jesus; but, believing on Him, may be saved in His second glorious advent, and may not be condemned to fire by Him. " "141 Free-will in men and angels Justin: But that you may not have a pretext for saying that Christ must have been crucified, and that those who transgressed must have been among your nation, and that the matter could not have been otherwise, I said briefly by anticipation, that God, wishing men and angels to follow His will, resolved to create them free to do righteousness; possessing reason, that they may know by whom they are created, and through whom they, not existing formerly, do now exist; and with a law that they should be judged by Him, if they do anything contrary to right reason: and of ourselves we, men and angels, shall be convicted of having acted sinfully, unless we repent beforehand. But if the word of God foretells that some angels and men shall be certainly punished, it did so because it foreknew that they would be unchangeably wicked, but not because God had created them so. So that if they repent, all who wish for it can obtain mercy from God: and the Scripture foretells that they shall be blessed, saying, 'Blessed is the man to whom the Lord imputes not sin;' that is, having repented of his sins, that he may receive remission of them from God; and not as you deceive yourselves, and some others who resemble you in this, who say, that even though they be sinners, but know God, the Lord will not impute sin to them. We have as proof of this the one fall of David, which happened through his boasting, which was forgiven then when he so mourned and wept, as it is written. But if even to such a man no remission was granted before repentance, and only when this great king, and anointed one, and prophet, mourned and conducted himself so, how can the impure and utterly abandoned, if they weep not, and mourn not, and repent not, entertain the hope that the Lord will not impute to them sin? And this one fall of David, in the matter of Uriah's wife, proves, sirs, that the patriarchs had many wives, not to commit fornication, but that a certain dispensation and all mysteries might be accomplished by them; since, if it were allowable to take any wife, or as many wives as one chooses, and how he chooses, which the men of your nation do over all the earth, wherever they sojourn, or wherever they have been sent, taking women under the name of marriage, much more would David have been permitted to do this. When I had said this, dearest Marcus Pompeius, I came to an end." "' None |
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72. Pausanias, Description of Greece, 7.4.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Gaifman (2012), Aniconism in Greek Antiquity, 92; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 464, 475
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7.4.4 τὸ δὲ ἱερὸν τὸ ἐν Σάμῳ τῆς Ἥρας εἰσὶν οἳ ἱδρύσασθαί φασι τοὺς ἐν τῇ Ἀργοῖ πλέοντας, ἐπάγεσθαι δὲ αὐτοὺς τὸ ἄγαλμα ἐξ Ἄργους· Σάμιοι δὲ αὐτοὶ τεχθῆναι νομίζουσιν ἐν τῇ νήσῳ τὴν θεὸν παρὰ τῷ Ἰμβράσῳ ποταμῷ καὶ ὑπὸ τῇ λύγῳ τῇ ἐν τῷ Ἡραίῳ κατʼ ἐμὲ ἔτι πεφυκυίᾳ. εἶναι δʼ οὖν τὸ ἱερὸν τοῦτο ἐν τοῖς μάλιστα ἀρχαῖον ὃ οὐχ ἥκιστα ἄν τις καὶ ἐπὶ τῷ ἀγάλματι τεκμαίροιτο· ἔστι γὰρ δὴ ἀνδρὸς ἔργον Αἰγινήτου Σμίλιδος τοῦ Εὐκλείδου. οὗτος ὁ Σμῖλίς ἐστιν ἡλικίαν κατὰ Δαίδαλον, δόξης δὲ οὐκ ἐς τὸ ἴσον ἀφίκετο·'' None | sup>
7.4.4 Some say that the sanctuary of Hera in Samos was established by those who sailed in the Argo, and that these brought the image from Argos . But the Samians themselves hold that the goddess was born in the island by the side of the river Imbrasus under the withy that even in my time grew in the Heraeum. That this sanctuary is very old might be inferred especially by considering the image; for it is the work of an Aeginetan, Smilis, the son of Eucleides. This Smilis was a contemporary of Daedalus, though of less repute.'' None |
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73. Tertullian, Against The Valentinians, 1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Alexandria, on the catechumenate,, secrecy of
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116
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1 The Valentinians, who are no doubt a very large body of heretics- comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; and they require a long initiation before they enrol (their members), even instruction during five years for their perfect disciples, in order that they may mould their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: there are revealed at last all the aspirations of the fully initiated, the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, and by empty images obviates the reproach of falsehood! In like manner, the heretics who are now the object of our remarks, the Valentinians, have formed Eleusinian dissipations of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, The subject is profound. If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading. "" None |
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74. Tertullian, Apology, 15.2, 39.18 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement • Clement of Alexandria • Clement of Alexandria, on song at dinner parties
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 42, 73, 81; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 320; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 88; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 784; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 95; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 362
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15.2 Others of your writers, in their wantonness, even minister to your pleasures by vilifying the gods. Examine those charming farces of your Lentuli and Hostilii, whether in the jokes and tricks it is the buffoons or the deities which afford you merriment; such farces I mean as Anubis the Adulterer, and Luna of the masculine gender, and Diana under the lash, and the reading the will of Jupiter deceased, and the three famishing Herculeses held up to ridicule. Your dramatic literature, too, depicts all the vileness of your gods. The Sun mourns his offspring cast down from heaven, and you are full of glee; Cybele sighs after the scornful swain, and you do not blush; you brook the stage recital of Jupiter's misdeeds, and the shepherd judging Juno, Venus, and Minerva. Then, again, when the likeness of a god is put on the head of an ignominious and infamous wretch, when one impure and trained up for the art in all effeminacy, represents a Minerva or a Hercules, is not the majesty of your gods insulted, and their deity dishonored? Yet you not merely look on, but applaud. You are, I suppose, more devout in the arena, where after the same fashion your deities dance on human blood, on the pollutions caused by inflicted punishments, as they act their themes and stories, doing their turn for the wretched criminals, except that these, too, often put on divinity and actually play the very gods. We have seen in our day a representation of the mutilation of Attis, that famous god of Pessinus, and a man burnt alive as Hercules. We have made merry amid the ludicrous cruelties of the noonday exhibition, at Mercury examining the bodies of the dead with his hot iron; we have witnessed Jove's brother, mallet in hand, dragging out the corpses of the gladiators. But who can go into everything of this sort? If by such things as these the honour of deity is assailed, if they go to blot out every trace of its majesty, we must explain them by the contempt in which the gods are held, alike by those who actually do them, and by those for whose enjoyment they are done. This it will be said, however, is all in sport. But if I add - it is what all know and will admit as readily to be the fact - that in the temples adulteries are arranged, that at the altars pimping is practised, that often in the houses of the temple-keepers and priests, under the sacrificial fillets, and the sacred hats, and the purple robes, amid the fumes of incense, deeds of licentiousness are done, I am not sure but your gods have more reason to complain of you than of Christians. It is certainly among the votaries of your religion that the perpetrators of sacrilege are always found, for Christians do not enter your temples even in the day-time. Perhaps they too would be spoilers of them, if they worshipped in them. What then do they worship, since their objects of worship are different from yours? Already indeed it is implied, as the corollary from their rejection of the lie, that they render homage to the truth; nor continue longer in an error which they have given up in the very fact of recognizing it to be an error. Take this in first of all, and when we have offered a preliminary refutation of some false opinions, go on to derive from it our entire religious system. " "19 Their high antiquity, first of all, claims authority for these writings. With you, too, it is a kind of religion to demand belief on this very ground. Well, all the substances, all the materials, the origins, classes, contents of your most ancient writings, even most nations and cities illustrious in the records of the past and noted for their antiquity in books of annals - the very forms of your letters, those revealers and custodiers of events, nay (I think I speak still within the mark), your very gods themselves, your very temples and oracles, and sacred rites, are less ancient than the work of a single prophet, in whom you have the thesaurus of the entire Jewish religion, and therefore too of ours. If you happen to have heard of a certain Moses, I speak first of him: he is as far back as the Argive Inachus; by nearly four hundred years - only seven less - he precedes Danaus, your most ancient name; while he antedates by a millennium the death of Priam. I might affirm, too, that he is five hundred years earlier than Homer, and have supporters of that view. The other prophets also, though of later date, are, even the most recent of them, as far back as the first of your philosophers, and legislators, and historians. It is not so much the difficulty of the subject, as its vastness, that stands in the way of a statement of the grounds on which these statements rest; the matter is not so arduous as it would be tedious. It would require the anxious study of many books, and the fingers busy reckoning. The histories of the most ancient nations, such as the Egyptians, the Chaldeans, the Phœnicians, would need to be ransacked; the men of these various nations who have information to give, would have to be called in as witnesses. Manetho the Egyptian, and Berosus the Chaldean, and Hieromus the Phœnician king of Tyre; their successors too, Ptolemy the Mendesian, and Demetrius Phalereus, and King Juba, and Apion, and Thallus, and their critic the Jew Josephus, the native vindicator of the ancient history of his people, who either authenticates or refutes the others. Also the Greek censors' lists must be compared, and the dates of events ascertained, that the chronological connections may be opened up, and thus the reckonings of the various annals be made to give forth light. We must go abroad into the histories and literature of all nations. And, in fact, we have already brought the proof in part before you, in giving those hints as to how it is to be effected. But it seems better to delay the full discussion of this, lest in our haste we do not sufficiently carry it out, or lest in its thorough handling we make too lengthened a digression. " "22 And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons; Socrates himself waiting on a demon's will. Why not? Since it is said an evil spirit attached itself specially to him even from his childhood - turning his mind no doubt from what was good. The poets are all acquainted with demons too; even the ignorant common people make frequent use of them in cursing. In fact, they call upon Satan, the demon-chief, in their execrations, as though from some instinctive soul-knowledge of him. Plato also admits the existence of angels. The dealers in magic, no less, come forward as witnesses to the existence of both kinds of spirits. We are instructed, moreover, by our sacred books how from certain angels, who fell of their own free-will, there sprang a more wicked demon-brood, condemned of God along with the authors of their race, and that chief we have referred to. It will for the present be enough, however, that some account is given of their work. Their great business is the ruin of mankind. So, from the very first, spiritual wickedness sought our destruction. They inflict, accordingly, upon our bodies diseases and other grievous calamities, while by violent assaults they hurry the soul into sudden and extraordinary excesses. Their marvellous subtleness and tenuity give them access to both parts of our nature. As spiritual, they can do no harm; for, invisible and intangible, we are not cognizant of their action save by its effects, as when some inexplicable, unseen poison in the breeze blights the apples and the grain while in the flower, or kills them in the bud, or destroys them when they have reached maturity; as though by the tainted atmosphere in some unknown way spreading abroad its pestilential exhalations. So, too, by an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses; or with cruel lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favour of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to idol-images. What is daintier food to the spirit of evil, than turning men's minds away from the true God by the illusions of a false divination? And here I explain how these illusions are managed. Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them; all that is done over the whole extent of it, it is as easy for them to know as to report. Their swiftness of motion is taken for divinity, because their nature is unknown. Thus they would have themselves thought sometimes the authors of the things which they announce; and sometimes, no doubt, the bad things are their doing, never the good. The purposes of God, too, they took up of old from the lips of the prophets, even as they spoke them; and they gather them still from their works, when they hear them read aloud. Thus getting, too, from this source some intimations of the future, they set themselves up as rivals of the true God, while they steal His divinations. But the skill with which their responses are shaped to meet events, your Crœsi and Pyrrhi know too well. On the other hand, it was in that way we have explained, the Pythian was able to declare that they were cooking a tortoise with the flesh of a lamb; in a moment he had been to Lydia. From dwelling in the air, and their nearness to the stars, and their commerce with the clouds, they have means of knowing the preparatory processes going on in these upper regions, and thus can give promise of the rains which they already feel. Very kind too, no doubt, they are in regard to the healing of diseases. For, first of all, they make you ill; then, to get a miracle out of it, they command the application of remedies either altogether new, or contrary to those in use, and straightway withdrawing hurtful influence, they are supposed to have wrought a cure. What need, then, to speak of their other artifices, or yet further of the deceptive power which they have as spirits: of these Castor apparitions, of water carried by a sieve, and a ship drawn along by a girdle, and a beard reddened by a touch, all done with the one object of showing that men should believe in the deity of stones, and not seek after the only true God? " "23 Moreover, if sorcerers call forth ghosts, and even make what seem the souls of the dead to appear; if they put boys to death, in order to get a response from the oracle; if, with their juggling illusions, they make a pretence of doing various miracles; if they put dreams into people's minds by the power of the angels and demons whose aid they have invited, by whose influence, too, goats and tables are made to divine, - how much more likely is this power of evil to be zealous in doing with all its might, of its own inclination, and for its own objects, what it does to serve the ends of others! Or if both angels and demons do just what your gods do, where in that case is the pre-eminence of deity, which we must surely think to be above all in might? Will it not then be more reasonable to hold that these spirits make themselves gods, giving as they do the very proofs which raise your gods to godhead, than that the gods are the equals of angels and demons? You make a distinction of places, I suppose, regarding as gods in their temple those whose divinity you do not recognize elsewhere; counting the madness which leads one man to leap from the sacred houses, to be something different from that which leads another to leap from an adjoining house; looking on one who cuts his arms and secret parts as under a different furor from another who cuts his throat. The result of the frenzy is the same, and the manner of instigation is one. But thus far we have been dealing only in words: we now proceed to a proof of facts, in which we shall show that under different names you have real identity. Let a person be brought before your tribunals, who is plainly under demoniacal possession. The wicked spirit, bidden to speak by a follower of Christ, will as readily make the truthful confession that he is a demon, as elsewhere he has falsely asserted that he is a god. Or, if you will, let there be produced one of the god-possessed, as they are supposed, who, inhaling at the altar, conceive divinity from the fumes, who are delivered of it by retching, who vent it forth in agonies of gasping. Let that same Virgin C lestis herself the rain-promiser, let Æsculapius discoverer of medicines, ready to prolong the life of Socordius, and Tenatius, and Asclepiodotus, now in the last extremity, if they would not confess, in their fear of lying to a Christian, that they were demons, then and there shed the blood of that most impudent follower of Christ. What clearer than a work like that? What more trustworthy than such a proof? The simplicity of truth is thus set forth; its own worth sustains it; no ground remains for the least suspicion. Do you say that it is done by magic, or some trick of that sort? You will not say anything of the sort, if you have been allowed the use of your ears and eyes. For what argument can you bring against a thing that is exhibited to the eye in its naked reality? If, on the one hand, they are really gods, why do they pretend to be demons? Is it from fear of us? In that case your divinity is put in subjection to Christians; and you surely can never ascribe deity to that which is under authority of man, nay (if it adds anything to the disgrace) of its very enemies. If, on the other hand, they are demons or angels, why, inconsistently with this, do they presume to set themselves forth as acting the part of gods? For as beings who put themselves out as gods would never willingly call themselves demons, if they were gods indeed, that they might not thereby in fact abdicate their dignity; so those whom you know to be no more than demons, would not dare to act as gods, if those whose names they take and use were really divine. For they would not dare to treat with disrespect the higher majesty of beings, whose displeasure they would feel was to be dreaded. So this divinity of yours is no divinity; for if it were, it would not be pretended to by demons, and it would not be denied by gods. But since on both sides there is a concurrent acknowledgment that they are not gods, gather from this that there is but a single race - I mean the race of demons, the real race in both cases. Let your search, then, now be after gods; for those whom you had imagined to be so you find to be spirits of evil. The truth is, as we have thus not only shown from our own gods that neither themselves nor any others have claims to deity, you may see at once who is really God, and whether that is He and He alone whom we Christians own; as also whether you are to believe in Him, and worship Him, after the manner of our Christian faith and discipline. But at once they will say, Who is this Christ with his fables? Is he an ordinary man? Is he a sorcerer? Was his body stolen by his disciples from its tomb? Is he now in the realms below? Or is he not rather up in the heavens, thence about to come again, making the whole world shake, filling the earth with dread alarms, making all but Christians wail - as the Power of God, and the Spirit of God, as the Word, the Reason, the Wisdom, and the Son of God? Mock as you like, but get the demons if you can to join you in your mocking; let them deny that Christ is coming to judge every human soul which has existed from the world's beginning, clothing it again with the body it laid aside at death; let them declare it, say, before your tribunal, that this work has been allotted to Minos and Rhadamanthus, as Plato and the poets agree; let them put away from them at least the mark of ignominy and condemnation. They disclaim being unclean spirits, which yet we must hold as indubitably proved by their relish for the blood and fumes and fœtid carcasses of sacrificial animals, and even by the vile language of their ministers. Let them deny that, for their wickedness condemned already, they are kept for that very judgment-day, with all their worshippers and their works. Why, all the authority and power we have over them is from our naming the name of Christ, and recalling to their memory the woes with which God threatens them at the hands of Christ as Judge, and which they expect one day to overtake them. Fearing Christ in God, and God in Christ, they become subject to the servants of God and Christ. So at our touch and breathing, overwhelmed by the thought and realization of those judgment fires, they leave at our command the bodies they have entered, unwilling, and distressed, and before your very eyes put to an open shame. You believe them when they lie; give credit to them, then, when they speak the truth about themselves. No one plays the liar to bring disgrace upon his own head, but for the sake of honour rather. You give a readier confidence to people making confessions against themselves, than denials in their own behalf. It has not been an unusual thing, accordingly, for those testimonies of your deities to convert men to Christianity; for in giving full belief to them, we are led to believe in Christ. Yes, your very gods kindle up faith in our Scriptures, they build up the confidence of our hope. You do homage, as I know, to them also with the blood of Christians. On no account, then, would they lose those who are so useful and dutiful to them, anxious even to hold you fast, lest some day or other as Christians you might put them to the rout - if under the power of a follower of Christ, who desires to prove to you the Truth, it were at all possible for them to lie. " "
39.18 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. " "46 We have sufficiently met, as I think, the accusation of the various crimes on the ground of which these fierce demands are made for Christian blood. We have made a full exhibition of our case; and we have shown you how we are able to prove that our statement is correct, from the trustworthiness, I mean, and antiquity of our sacred writings, and from the confession likewise of the powers of spiritual wickedness themselves. Who will venture to undertake our refutation; not with skill of words, but, as we have managed our demonstration, on the basis of reality? But while the truth we hold is made clear to all, unbelief meanwhile, at the very time it is convinced of the worth of Christianity, which has now become well known for its benefits as well as from the intercourse of life, takes up the notion that it is not really a thing divine, but rather a kind of philosophy. These are the very things, it says, the philosophers counsel and profess - innocence, justice, patience, sobriety, chastity. Why, then, are we not permitted an equal liberty and impunity for our doctrines as they have, with whom, in respect of what we teach, we are compared? Or why are not they, as so like us, not pressed to the same offices, for declining which our lives are imperilled? For who compels a philosopher to sacrifice or take an oath, or put out useless lamps at midday? Nay, they openly overthrow your gods, and in their writings they attack your superstitions; and you applaud them for it. Many of them even, with your countece, bark out against your rulers, and are rewarded with statues and salaries, instead of being given to the wild beasts. And very right it should be so. For they are called philosophers, not Christians. This name of philosopher has no power to put demons to the rout. Why are they not able to do that too? Since philosophers count demons inferior to gods. Socrates used to say, If the demon grant permission. Yet he, too, though in denying the existence of your divinities he had a glimpse of the truth, at his dying ordered a cock to be sacrificed to Æsculapius, I believe in honour of his father, for Apollo pronounced Socrates the wisest of men. Thoughtless Apollo! Testifying to the wisdom of the man who denied the existence of his race. In proportion to the enmity the truth awakens, you give offense by faithfully standing by it; but the man who corrupts and makes a mere pretence of it precisely on this ground gains favour with its persecutors. The truth which philosophers, these mockers and corrupters of it, with hostile ends merely affect to hold, and in doing so deprave, caring for nought but glory, Christians both intensely and intimately long for and maintain in its integrity, as those who have a real concern about their salvation. So that we are like each other neither in our knowledge nor our ways, as you imagine. For what certain information did Thales, the first of natural philosophers, give in reply to the inquiry of Crœsus regarding Deity, the delay for further thought so often proving in vain? There is not a Christian workman but finds out God, and manifests Him, and hence assigns to Him all those attributes which go to constitute a divine being, though Plato affirms that it is far from easy to discover the Maker of the universe; and when He is found, it is difficult to make Him known to all. But if we challenge you to comparison in the virtue of chastity, I turn to a part of the sentence passed by the Athenians against Socrates, who was pronounced a corrupter of youth. The Christian confines himself to the female sex. I have read also how the harlot Phryne kindled in Diogenes the fires of lust, and how a certain Speusippus, of Plato's school, perished in the adulterous act. The Christian husband has nothing to do with any but his own wife. Democritus, in putting out his eyes, because he could not look on women without lusting after them, and was pained if his passion was not satisfied, owns plainly, by the punishment he inflicts, his incontinence. But a Christian with grace-healed eyes is sightless in this matter; he is mentally blind against the assaults of passion. If I maintain our superior modesty of behaviour, there at once occurs to me Diogenes with filth-covered feet trampling on the proud couches of Plato, under the influence of another pride: the Christian does not even play the proud man to the pauper. If sobriety of spirit be the virtue in debate, why, there are Pythagoras at Thurii, and Zeno at Priene, ambitious of the supreme power: the Christian does not aspire to the dileship. If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks. If the comparison be made in regard to trustworthiness, Anaxagoras denied the deposit of his enemies: the Christian is noted for his fidelity even among those who are not of his religion. If the matter of sincerity is to be brought to trial, Aristotle basely thrust his friend Hermias from his place: the Christian does no harm even to his foe. With equal baseness does Aristotle play the sycophant to Alexander, instead of exercising to keep him in the right way, and Plato allows himself to be bought by Dionysius for his belly's sake. Aristippus in the purple, with all his great show of gravity, gives way to extravagance; and Hippias is put to death laying plots against the state: no Christian ever attempted such a thing in behalf of his brethren, even when persecution was scattering them abroad with every atrocity. But it will be said that some of us, too, depart from the rules of our discipline. In that case, however, we count them no longer Christians; but the philosophers who do such things retain still the name and the honour of wisdom. So, then, where is there any likeness between the Christian and the philosopher? Between the disciple of Greece and of heaven? Between the man whose object is fame, and whose object is life? Between the talker and the doer? Between the man who builds up and the man who pulls down? Between the friend and the foe of error? Between one who corrupts the truth, and one who restores and teaches it? Between its chief and its custodier? "" None |
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75. Tertullian, On Baptism, 4-5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 232; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116
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4 But it will suffice to have thus called at the outset those points in which withal is recognised that primary principle of baptism - which was even then fore-noted by the very attitude assumed for a type of baptism - that the Spirit of God, who hovered over (the waters) from the beginning, would continue to linger over the waters of the baptized. But a holy thing, of course, hovered over a holy; or else, from that which hovered over that which was hovered over borrowed a holiness, since it is necessary that in every case an underlying material substance should catch the quality of that which overhangs it, most of all a corporeal of a spiritual, adapted (as the spiritual is) through the subtleness of its substance, both for penetrating and insinuating. Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. Let no one say, Why then, are we, pray, baptized with the very waters which then existed in the first beginning? Not with those waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears likewise in the species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough; nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others. Acts 8:26-
40 All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying. Albeit the similitude may be admitted to be suitable to the simple act; that, since we are defiled by sins, as it were by dirt, we should be washed from those stains in waters. But as sins do not show themselves in our flesh (inasmuch as no one carries on his skin the spot of idolatry, or fornication, or fraud), so persons of that kind are foul in the spirit, which is the author of the sin; for the spirit is lord, the flesh servant. Yet they each mutually share the guilt: the spirit, on the ground of command; the flesh, of subservience. Therefore, after the waters have been in a manner endued with medicinal virtue through the intervention of the angel, the spirit is corporeally washed in the waters, and the flesh is in the same spiritually cleansed. '5 Well, but the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy. (So they do) but they cheat themselves with waters which are widowed. For washing is the channel through which they are initiated into some sacred rites- of some notorious Isis or Mithras. The gods themselves likewise they honour by washings. Moreover, by carrying water around, and sprinkling it, they everywhere expiate country-seats, houses, temples, and whole cities: at all events, at the Apollinarian and Eleusinian games they are baptized; and they presume that the effect of their doing that is their regeneration and the remission of the penalties due to their perjuries. Among the ancients, again, whoever had defiled himself with murder, was wont to go in quest of purifying waters. Therefore, if the mere nature of water, in that it is the appropriate material for washing away, leads men to flatter themselves with a belief in omens of purification, how much more truly will waters render that service through the authority of God, by whom all their nature has been constituted! If men think that water is endued with a medicinal virtue by religion, what religion is more effectual than that of the living God? Which fact being acknowledged, we recognise here also the zeal of the devil rivalling the things of God, while we find him, too, practising baptism in his subjects. What similarity is there? The unclean cleanses! The ruiner sets free! The damned absolves! He will, forsooth, destroy his own work, by washing away the sins which himself inspires! These (remarks) have been set down by way of testimony against such as reject the faith; if they put no trust in the things of God, the spurious imitations of which, in the case of God's rival, they do trust in. Are there not other cases too, in which, without any sacrament, unclean spirits brood on waters, in spurious imitation of that brooding of the Divine Spirit in the very beginning? Witness all shady founts, and all unfrequented brooks, and the ponds in the baths, and the conduits in private houses, or the cisterns and wells which are said to have the property of spiriting away, through the power, that is, of a hurtful spirit. Men whom waters have drowned or affected with madness or with fear, they call nymph-caught, or lymphatic, or hydro-phobic. Why have we adduced these instances? Lest any think it too hard for belief that a holy angel of God should grant his presence to waters, to temper them to man's salvation; while the evil angel holds frequent profane commerce with the selfsame element to man's ruin. If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain. This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, John 1:16-17 an accession of efficacy was granted to the waters and to the angel. They who were wont to remedy bodily defects, now heal the spirit; they who used to work temporal salvation now renew eternal; they who did set free but once in the year, now save peoples in a body daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His likeness, who in days bygone had been conformed to the image of God; (the image is counted (to be) in his form: the likeness in his eternity:) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sin. " '" None |
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76. Tertullian, On The Crown, 15 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria
Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 214
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15 Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, I will give a crown of life. Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle 2 Timothy 4:8 feels so justly confident has been laid up for him. The angel Revelation 6:2 also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another Revelation 10:1 is adorned with an encircling rainbow (as it were in its fair colors)- a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son of Man Himself flashes out above the clouds. If such are the appearances in the vision of the seer, of what sort will be the realities in the actual manifestation? Look at those crowns. Inhale those odours. Why condemn you to a little chaplet, or a twisted headband, the brow which has been destined for a diadem? For Christ Jesus has made us even kings to God and His Father. What have you in common with the flower which is to die? You have a flower in the Branch of Jesse, upon which the grace of the Divine Spirit in all its fullness rested - a flower undefiled, unfading, everlasting, by choosing which the good soldier, too, has got promotion in the heavenly ranks. Blush, you fellow-soldiers of his, henceforth not to be condemned even by him, but by some soldier of Mithras, who, at his initiation in the gloomy cavern, in the camp, it may well be said, of darkness, when at the sword's point a crown is presented to him, as though in mimicry of martyrdom, and thereupon put upon his head, is admonished to resist and cast it off, and, if you like, transfer it to his shoulder, saying that Mithras is his crown. And thenceforth he is never crowned; and he has that for a mark to show who he is, if anywhere he be subjected to trial in respect of his religion; and he is at once believed to be a soldier of Mithras if he throws the crown away - if he say that in his god he has his crown. Let us take note of the devices of the devil, who is wont to ape some of God's things with no other design than, by the faithfulness of his servants, to put us to shame, and to condemn us. <"" None |
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77. Tertullian, On Idolatry, 15 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 80; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 125
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15 But let your works shine, says He; Matthew 5:16 but now all our shops and gates shine! You will now-a-days find more doors of heathens without lamps and laurel-wreaths than of Christians. What does the case seem to be with regard to that species (of ceremony) also? If it is an idol's honour, without doubt an idol's honour is idolatry. If it is for a man's sake, let us again consider that all idolatry is for man's sake; let us again consider that all idolatry is a worship done to men, since it is generally agreed even among their worshippers that aforetime the gods themselves of the nations were men; and so it makes no difference whether that superstitious homage be rendered to men of a former age or of this. Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. The things which are C sar's are to be rendered to C sar. It is enough that He set in apposition thereto, and to God the things which are God's. What things, then, are C sar's? Those, to wit, about which the consultation was then held, whether the poll-tax should be furnished to C sar or no. Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was C sar's, said, Render to C sar what are C sar's, and what are God's to God; that is, the image of C sar, which is on the coin, to C sar, and the image of God, which is on man, to God; so as to render to C sar indeed money, to God yourself. Otherwise, what will be God's, if all things are C sar's? Then, do you say, the lamps before my doors, and the laurels on my posts are an honour to God? They are there of course, not because they are an honour to God, but to him who is honour in God's stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world's literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyr us, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates. And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed. So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family. Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behooves us to be in all obedience, according to the apostle's precept, subject to magistrates, and princes, and powers; Titus 3:1 but within the limits of discipline, so long as we keep ourselves separate from idolatry. For it is for this reason, too, that that example of the three brethren has forerun us, who, in other respects obedient toward king Nebuchodonosor rejected with all constancy the honour to his image, Daniel 2-3 proving that whatever is extolled beyond the measure of human honour, unto the resemblance of divine sublimity, is idolatry. So too, Daniel, in all other points submissive to Darius, remained in his duty so long as it was free from danger to his religion; Daniel vi for, to avoid undergoing that danger, he feared the royal lions no more than they the royal fires. Let, therefore, them who have no light, light their lamps daily; let them over whom the fires of hell are imminent, affix to their posts, laurels doomed presently to burn: to them the testimonies of darkness and the omens of their penalties are suitable. You are a light of the world, and a tree ever green. If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel. "" None |
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78. Tertullian, On The Games, 3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, controversial or polemical aspects
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 81; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 375
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3 Fortified by this knowledge against heathen views, let us rather turn to the unworthy reasonings of our own people; for the faith of some, either too simple or too scrupulous, demands direct authority from Scripture for giving up the shows, and holds out that the matter is a doubtful one, because such abstinence is not clearly and in words imposed upon God's servants. Well, we never find it expressed with the same precision, You shall not enter circus or theatre, you shall not look on combat or show; as it is plainly laid down, You shall not kill; you shall not worship an idol; you shall not commit adultery or fraud. Exodus 20:14 But we find that that first word of David bears on this very sort of thing: Blessed, he says, is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners. Though he seems to have predicted beforehand of that just man, that he took no part in the meetings and deliberations of the Jews, taking counsel about the slaying of our Lord, yet divine Scripture has ever far-reaching applications: after the immediate sense has been exhausted, in all directions it fortifies the practice of the religious life, so that here also you have an utterance which is not far from a plain interdicting of the shows. If he called those few Jews an assembly of the wicked, how much more will he so designate so vast a gathering of heathens! Are the heathens less impious, less sinners, less enemies of Christ, than the Jews were then? And see, too, how other things agree. For at the shows they also stand in the way. For they call the spaces between the seats going round the amphitheatre, and the passages which separate the people running down, ways. The place in the curve where the matrons sit is called a chair. Therefore, on the contrary, it holds, unblessed is he who has entered any council of wicked men, and has stood in any way of sinners, and has sat in any chair of scorners. We may understand a thing as spoken generally, even when it requires a certain special interpretation to be given to it. For some things spoken with a special reference contain in them general truth. When God admonishes the Israelites of their duty, or sharply reproves them, He has surely a reference to all men; when He threatens destruction to Egypt and Ethiopia, He surely pre-condemns every sinning nation, whatever. If, reasoning from species to genus, every nation that sins against them is an Egypt and Ethiopia; so also, reasoning from genus to species, with reference to the origin of shows, every show is an assembly of the wicked. "" None |
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79. Theophilus, To Autolycus, 2.10, 2.27, 3.4-3.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, heresy and epistemology • Law, the, in Clement
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 395; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 79; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 121; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 182, 239
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2.10 And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called governing principle &
2.27 But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption.
3.4 Nor indeed was there any necessity for my refuting these, except that I see you still in dubiety about the word of the truth. For though yourself prudent, you endure fools gladly. Otherwise you would not have been moved by senseless men to yield yourself to empty words, and to give credit to the prevalent rumor wherewith godless lips falsely accuse us, who are worshippers of God, and are called Christians, alleging that the wives of us all are held in common and made promiscuous use of; and that we even commit incest with our own sisters, and, what is most impious and barbarous of all, that we eat human flesh. But further, they say that our doctrine has but recently come to light, and that we have nothing to allege in proof of what we receive as truth, nor of our teaching, but that our doctrine is foolishness. I wonder, then, chiefly that you, who in other matters are studious, and a scrutinizer of all things, give but a careless hearing to us. For, if it were possible for you, you would not grudge to spend the night in the libraries. ' ' None |
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80. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on disagreements between sects • Clement of Alexandria, relationship between sects and philosophy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 270, 384; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 227, 239
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81. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, βάρβαρος, use of
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 74; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 155; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 456
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82. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Clement of Rome • Clement, First (Clement of Rome)
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 120; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 405; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 204; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 237; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 129; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 214; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 97; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 437
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83. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, on sophistry of heretics • Clement of Alexandria,God in • Exegesis, in Clement of Alexandria
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 296; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 816, 820, 821; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 145
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84. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, Platonism and Stoicism in • Clement of Alexandria, Platonism and Stoicism in,, Love Commandment and • Clement of Alexandria, Platonism and Stoicism in,, on contemplation and action • Gnostics and Gnosticism, Clement of Alexandria on • Love Commandment, Clement of Alexandria on
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 135; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 234; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 121; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 418, 423, 424, 425, 427, 433
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85. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Arianus, Julius Clement’s brother • Clement of Alexandria • Clement of Alexandria, Christian Writer • Clement of Alexandria, Church Father, But is oikeiōsis sterktikē • Clement of Alexandria, Church Father, Hope and love for God compatible with apatheia • Clement of Alexandria, Church Father, This love makes apatheia possible • Clement of Alexandria, God • Clement of Alexandria, Paedagogus • Clement of Alexandria, Pedagogue • Clement of Alexandria, additional criticism of sects • Clement of Alexandria, baptism • Clement of Alexandria, cataracts • Clement of Alexandria, holiness • Clement of Alexandria, identity • Clement of Alexandria, knowledge • Clement of Alexandria, light and darkness • Clement of Alexandria, like by like • Clement of Alexandria, metaphor • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, on song at dinner parties • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, communal orientation of • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Alexandria, on the catechumenate,, milk/meat imagery • Clement of Alexandria, order of education and knowledge in • Clement of Alexandria, order of knowledge differing from order of education • Clement of Alexandria, physics • Clement of Alexandria, positive use of philosophy • Clement of Alexandria, relationship between sects and philosophy • Clement of Alexandria, songs and singing, suspicion of • Clement of Alexandria, spiritual senses for • Clement of Alexandria, surgery • Clement of Alexandria, the Word • Clement of Alexandria, theology • Clement of Alexandria, virtues of truth, treatment of • Clement of Alexandria, vision • Clement of Alexandria, works • Clement of Alexandria,Christian contemplative (γνωστικός) • Clement of Alexandria,divine pedagogy • Clement of Alexandria,sacramental theology • Clement of Alexandria,theological anthropology • Exegesis, in Clement of Alexandria • Flavius (Clement of Alexandria) • God, Clement • Julius Clement, Roman soldier • Law, the, in Clement • Love, Love for God compatible with apatheia in Clement and many Christians, with various causal relations between the two • Oikeiōsis, unity of mankind, Oikeiōsis borrowed by Clement of Alexandria to describe love for God • Pedagogue (Clement of Alexandria) • Philo, Clement of Alexandria, Basil • knowledge, Clement • metaphors, Clement • milk/meat imagery used by Clement of Alexandria • philanthropia (love for mankind), in Clement of Alexandria • spiritual senses, Clement of Alexandria on
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 31, 32, 34, 96; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 105, 119, 120, 121, 122, 125; Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 133; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 80, 81, 82, 87, 138; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 280, 281, 436, 449; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 67, 79, 81; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 232, 234, 295; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 313; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 125, 157; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 176, 188; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 148, 212, 218; Fowler (2014), Plato in the Third Sophistic, 187; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 88; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 346; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 18, 79; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 77; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 90; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 266; Osborne (1996), Eros Unveiled: Plato and the God of Love. 172, 175; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 92, 95, 96, 97, 98, 101, 103; Rizzi (2010), Hadrian and the Christians, 123; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 42, 43; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 228, 229, 232, 235; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 155, 158, 162, 163, 164
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86. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristobulus, Clement of Alexandria • Aristobulus, Clement of Alexandria’s quotations of • Clement • Clement of Alexandria • Clement of Alexandria, • Clement of Alexandria, Christian Writer • Clement of Alexandria, God • Clement of Alexandria, Protrepticus • Clement of Alexandria, and atomism • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, baptism • Clement of Alexandria, cataracts • Clement of Alexandria, eyes • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, intromission • Clement of Alexandria, knowledge • Clement of Alexandria, light and darkness • Clement of Alexandria, light, internal • Clement of Alexandria, metaphor • Clement of Alexandria, on God • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, ancient analogues for catechumenate • Clement of Alexandria, on the catechumenate,, mystery religions compared • Clement of Alexandria, surgery • Clement of Alexandria, the Word • Clement of Alexandria, theories of vision • Clement of Alexandria, vision • Clement of Alexandria,Christian contemplative (γνωστικός) • Exegesis, in Clement of Alexandria • God, Clement • Law, the, in Clement • Philo, and Clement • Ps.-Justinian’s De monarchia, parallels with Clement • atomism, Clement • eyes, Clement • gods, Clement on • knowledge, Clement • metaphors, Clement • philosophy/philosophers, Clement’s • theories of vision, Clement
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 109; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 73, 81; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 324, 325, 408; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 226; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 67, 68, 72, 80, 177; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 120, 301; Gaifman (2012), Aniconism in Greek Antiquity, 92, 128, 129, 312; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116; Gorain (2019), Language in the Confessions of Augustine, 63; Huttner (2013), Early Christianity in the Lycus Valley, 135; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 121; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 102; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 202; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 94; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 86; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 64, 71; Rizzi (2010), Hadrian and the Christians, 135; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 441, 442, 448, 451, 452, 465, 470, 471, 473, 475, 478, 483, 506; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 219, 234, 239, 256; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 91; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 362; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 132; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 42; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 176, 177; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 284
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87. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Clement of Alexandria • Clement of Alexandria • Clement of Alexandria, Church Father, Apatheia a human goal • Clement of Alexandria, Church Father, Christ was free of emotion • Clement of Alexandria, Church Father, Hope and love for God compatible with apatheia • Clement of Alexandria, Church Father, Made possible by Christ's resurrection, requires faith and grace • Clement of Alexandria, Church Father, distinguished suppressing emotion (enkrateia) • Clement of Alexandria, on God • Clement of Alexandria, on possibility (τὸ δυνατόν) • Clement of Alexandria, on salvation (σωτηρία) • Clement of Alexandria, on will (βούλεσθαι) • Eupatheiai, equanimous states, Clement of Alexandria, Perfected humans will do without eupatheiai • Hope, Compatible with apatheia in Clement of Alexandria • Joy (khara, Latin gaudium),Stoic eupatheia, Shed by perfected Christians (Clement of Alexandria) • Love, Love for God compatible with apatheia in Clement and many Christians, with various causal relations between the two • Possibility, possible (δυνατόν), Clement of Alexandria on • gods, Clement on • salvation (σωτηρία), Clement of Alexandria on • will (βούλησις, voluntas), Clement of Alexandria on
Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 227; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387
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88. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Clement of Alexandria • Aristobulus, Clement of Alexandria • Aristobulus, Clement of Alexandria’s quotations of • Cleanthes, Clement of Alexandria • Clement of Alexandria • Clement of Alexandria, • Clement of Alexandria, Church Father • Clement of Alexandria, Church Father, Apatheia a human goal • Clement of Alexandria, Church Father, But is oikeiōsis sterktikē • Clement of Alexandria, Church Father, Christ was free of emotion • Clement of Alexandria, Church Father, Demons play a role in producing emotion • Clement of Alexandria, Church Father, Hope and love for God compatible with apatheia • Clement of Alexandria, Church Father, Made possible by Christ's resurrection, requires faith and grace • Clement of Alexandria, Church Father, Pleasure merely auxiliary to sex and to natural needs, not necessary • Clement of Alexandria, Church Father, This love makes apatheia possible • Clement of Alexandria, Church Father, Virtues not needed by perfected humans • Clement of Alexandria, Church Father, distinguished suppressing emotion (enkrateia) • Clement of Alexandria, EPHE scheme, familiarity with • Clement of Alexandria, Miscellanies • Clement of Alexandria, Paedagogus • Clement of Alexandria, Platonism and Stoicism in • Clement of Alexandria, Platonism and Stoicism in,, Love Commandment and • Clement of Alexandria, Platonism and Stoicism in,, image and likeness of God, being made in • Clement of Alexandria, Platonism and Stoicism in,, on contemplation and action • Clement of Alexandria, Platonism and Stoicism in,, social relations and • Clement of Alexandria, Platonism and Stoicism in,, syncretism/eclecticism, moving beyond • Clement of Alexandria, Protrepticus • Clement of Alexandria, St. • Clement of Alexandria, Stromateis • Clement of Alexandria, adaptation of EPHE scheme to programme of Christian instruction • Clement of Alexandria, additional criticism of sects • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, and atomism • Clement of Alexandria, art of memory • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, baptism • Clement of Alexandria, cataracts • Clement of Alexandria, collage technique of Stromateis • Clement of Alexandria, contemplation of nature by • Clement of Alexandria, controversial or polemical aspects • Clement of Alexandria, gnostic terminology • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, kanon termonology and rule of truth • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, on Gnosticism • Clement of Alexandria, on God • Clement of Alexandria, on disagreements between sects • Clement of Alexandria, on flight • Clement of Alexandria, on intellectual independence • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, on marriage • Clement of Alexandria, on martyrdom • Clement of Alexandria, on possibility (τὸ δυνατόν) • Clement of Alexandria, on rape of scripture • Clement of Alexandria, on salvation (σωτηρία) • Clement of Alexandria, on sophistry of heretics • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, catechists and sponsors • Clement of Alexandria, on the catechumenate,, communal orientation of • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Alexandria, on the catechumenate,, milk/meat imagery • Clement of Alexandria, on will (βούλεσθαι) • Clement of Alexandria, on writing versus living voice, • Clement of Alexandria, order of education and knowledge in • Clement of Alexandria, order of knowledge differing from order of education • Clement of Alexandria, physics • Clement of Alexandria, positive use of philosophy • Clement of Alexandria, programme of Christian education central to • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, relationship between sects and philosophy • Clement of Alexandria, spiritual senses for • Clement of Alexandria, surgery • Clement of Alexandria, theology • Clement of Alexandria, virtues of truth, treatment of • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Alexandria,God in • Clement of Alexandria,theological anthropology • Clement of Alexandria,theological inquiry • Clement of Rome • Clement, of Alexandria • EPHE educational scheme (ethics, physics, and epoptics), familiarity of Clement and Origen with • Eupatheiai, equanimous states, Clement of Alexandria, Perfected humans will do without eupatheiai • Exegesis, in Clement of Alexandria • Fragments of Hellenistic Jewish Authors, connections between Eusebius and Clement • Gnostics and Gnosticism, Clement of Alexandria on • Hope, Compatible with apatheia in Clement of Alexandria • Incarnation, Clement • Joy (khara, Latin gaudium),Stoic eupatheia, Shed by perfected Christians (Clement of Alexandria) • Law, the, in Clement • Love Commandment, Clement of Alexandria on • Love, Love for God compatible with apatheia in Clement and many Christians, with various causal relations between the two • Lust, Lust and pleasure not necessary for sex in Clement of Alexandria and Augustine • Oikeiōsis, unity of mankind, Oikeiōsis borrowed by Clement of Alexandria to describe love for God • Orpheus, Clement of Alexandria • Philo, Clement of Alexandria, Basil • Pleasure, Clement and Augustine, does sex require pleasure? • Possibility, possible (δυνατόν), Clement of Alexandria on • Stromateis (Clement of Alexandria)., collage technique of • atomism, Clement • gods, Clement on • heresy, Clement on • intellectual independence,, Clement on • marriage, Clement of Alexandria/Stoicism on • milk/meat imagery used by Clement of Alexandria • philosophy/philosophers, Clement’s • salvation (σωτηρία), Clement of Alexandria on • spiritual senses, Clement of Alexandria on • symbolical style of Scripture, Clement’s enigmatic/muddled style • will (βούλησις, voluntas), Clement of Alexandria on
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 30, 31, 90, 91, 92, 93, 94, 95, 96, 97, 98, 648; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 36, 92, 93, 94, 95, 96, 97, 98, 104, 105, 119, 120, 121, 123, 124, 125, 131, 133, 137, 142, 151; Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 143, 166, 169, 191, 201; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 13, 80, 138; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 282, 284, 285, 288, 289, 290, 292, 293, 297, 300, 301, 302, 303, 304, 305, 308, 310, 311, 312, 313, 319, 324, 325, 332, 333, 335, 341, 342, 345, 346, 348, 350, 354, 355, 356, 357, 359, 360, 363, 365, 366, 367, 368, 369, 370, 371, 372, 373, 375, 380, 382, 383, 385, 386, 387, 390, 400, 402, 404, 405, 406, 408, 409, 411, 416, 418, 419, 421, 424, 428, 430, 436, 437, 439, 440, 441, 442, 447, 449; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 127; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 11; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 226, 227; Bryan (2018), Authors and Authorities in Ancient Philosophy, 208, 209; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 75; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 169, 215, 295, 310, 344, 549, 559, 560, 584; Damm (2018), Religions and Education in Antiquity, 186, 187; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 58; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 236, 237, 239; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 223; Esler (2000), The Early Christian World, 251; Fowler (2014), Plato in the Third Sophistic, 173, 178, 188, 198, 214; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 129; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 207; Gorain (2019), Language in the Confessions of Augustine, 222; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 246; Huttner (2013), Early Christianity in the Lycus Valley, 124; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 70, 79; Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 40, 89; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 69; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 84; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 275; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 194; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 11, 77, 121, 131, 191, 211, 219, 256; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 146, 156; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 138; Osborne (2001), Irenaeus of Lyons, 2; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 101, 102, 103, 104; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 14, 88; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 64, 73; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 183; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 326, 365; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 288, 414, 420, 424, 456; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188, 315, 348, 386, 387, 389, 392, 407; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 182, 184, 189, 190, 194, 205, 219, 220, 225, 228, 229, 231, 235, 238, 239; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 42, 99, 111, 113, 116; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 45; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 63, 114, 151, 152, 169; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 208, 209; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 29; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 158; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 170; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 148, 163, 284, 320
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89. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Rome, on terminology for heresy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 398
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90. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Rome, Letter to the Corinthians
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 348; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 75
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91. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, controversial or polemical aspects • Clement of Alexandria, kanon termonology and rule of truth • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, communal orientation of • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Alexandria, on the catechumenate,, secrecy of
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 106, 151; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 376; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 129; Osborne (2001), Irenaeus of Lyons, 89
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92. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 373, 386, 391, 392; Fowler (2014), Plato in the Third Sophistic, 187, 188
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93. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, on the catechumenate • Clement of Alexandria, on the catechumenate,, ancient analogues for catechumenate • Clement of Alexandria, on the catechumenate,, inherited catechetical practices from within early church • Clement of Alexandria, on the catechumenate,, secrecy of • Clement of Alexandria, on the catechumenate,, voluntary associations (collegia) compared • Clement, bishop of Rome • Epistle of Clement (of Rome)
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107, 114; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 89, 197, 202; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 222; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 189
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94. Diogenes Laertius, Lives of The Philosophers, 1.2, 1.7, 8.24-8.33, 9.88, 10.5-10.6 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, on disagreements between sects • Clement of Alexandria, relationship between sects and philosophy
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 270, 327, 384; Bryan (2018), Authors and Authorities in Ancient Philosophy, 209; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 79; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 383; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 239; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 167; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 209
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8.24 to respect all divination, to sing to the lyre and by hymns to show due gratitude to gods and to good men. To abstain from beans because they are flatulent and partake most of the breath of life; and besides, it is better for the stomach if they are not taken, and this again will make our dreams in sleep smooth and untroubled.Alexander in his Successions of Philosophers says that he found in the Pythagorean memoirs the following tenets as well. 8.25 The principle of all things is the monad or unit; arising from this monad the undefined dyad or two serves as material substratum to the monad, which is cause; from the monad and the undefined dyad spring numbers; from numbers, points; from points, lines; from lines, plane figures; from plane figures, solid figures; from solid figures, sensible bodies, the elements of which are four, fire, water, earth and air; these elements interchange and turn into one another completely, and combine to produce a universe animate, intelligent, spherical, with the earth at its centre, the earth itself too being spherical and inhabited round about. There are also antipodes, and our down is their up. 8.26 Light and darkness have equal part in the universe, so have hot and cold, and dry and moist; and of these, if hot preponderates, we have summer; if cold, winter; if dry, spring; if moist, late autumn. If all are in equilibrium, we have the best periods of the year, of which the freshness of spring constitutes the healthy season, and the decay of late autumn the unhealthy. So too, in the day, freshness belongs to the morning, and decay to the evening, which is therefore more unhealthy. The air about the earth is stagt and unwholesome, and all within it is mortal; but the uppermost air is ever-moved and pure and healthy, and all within it is immortal and consequently divine.' "8.27 The sun, the moon, and the other stars are gods; for, in them, there is a preponderance of heat, and heat is the cause of life. The moon is illumined by the sun. Gods and men are akin, inasmuch as man partakes of heat; therefore God takes thought for man. Fate is the cause of things being thus ordered both as a whole and separately. The sun's ray penetrates through the aether, whether cold or dense – the air they call cold aether, and the sea and moisture dense aether – and this ray descends even to the depths and for this reason quickens all things." '8.28 All things live which partake of heat – this is why plants are living things – but all have not soul, which is a detached part of aether, partly the hot and partly the cold, for it partakes of cold aether too. Soul is distinct from life; it is immortal, since that from which it is detached is immortal. Living creatures are reproduced from one another by germination; there is no such thing as spontaneous generation from earth. The germ is a clot of brain containing hot vapour within it; and this, when brought to the womb, throws out, from the brain, ichor, fluid and blood, whence are formed flesh, sinews, bones, hairs, and the whole of the body, while soul and sense come from the vapour within. 8.29 First congealing in about forty days, it receives form and, according to the ratios of harmony, in seven, nine, or at the most ten, months, the mature child is brought forth. It has in it all the relations constituting life, and these, forming a continuous series, keep it together according to the ratios of harmony, each appearing at regulated intervals. Sense generally, and sight in particular, is a certain unusually hot vapour. This is why it is said to see through air and water, because the hot aether is resisted by the cold; for, if the vapour in the eyes had been cold, it would have been dissipated on meeting the air, its like. As it is, in certain lines he calls the eyes the portals of the sun. His conclusion is the same with regard to hearing and the other senses. 8.30 The soul of man, he says, is divided into three parts, intelligence, reason, and passion. Intelligence and passion are possessed by other animals as well, but reason by man alone. The seat of the soul extends from the heart to the brain; the part of it which is in the heart is passion, while the parts located in the brain are reason and intelligence. The senses are distillations from these. Reason is immortal, all else mortal. The soul draws nourishment from the blood; the faculties of the soul are winds, for they as well as the soul are invisible, just as the aether is invisible. 8.31 The veins, arteries, and sinews are the bonds of the soul. But when it is strong and settled down into itself, reasonings and deeds become its bonds. When cast out upon the earth, it wanders in the air like the body. Hermes is the steward of souls, and for that reason is called Hermes the Escorter, Hermes the Keeper of the Gate, and Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable. 8.32 The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. 8.33 Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries.
9.88 Similarly father and brother are relative terms, day is relative to the sun, and all things relative to our mind. Thus relative terms are in and by themselves unknowable. These, then, are the ten modes of perplexity.But Agrippa and his school add to them five other modes, resulting respectively from disagreement, extension ad infinitum, relativity, hypothesis and reciprocal inference. The mode arising from disagreement proves, with regard to any inquiry whether in philosophy or in everyday life, that it is full of the utmost contentiousness and confusion. The mode which involves extension ad infinitum refuses to admit that what is sought to be proved is firmly established, because one thing furnishes the ground for belief in another, and so on ad infinitum.' "
10.5 Furthermore that he extolled Idomeneus, Herodotus, and Timocrates, who had published his esoteric doctrines, and flattered them for that very reason. Also that in his letters he wrote to Leontion, O Lord Apollo, my dear little Leontion, with what tumultuous applause we were inspired as we read your letter. Then again to Themista, the wife of Leonteus: I am quite ready, if you do not come to see me, to spin thrice on my own axis and be propelled to any place that you, including Themista, agree upon; and to the beautiful Pythocles he writes: I will sit down and await thy divine advent, my heart's desire. And, as Theodorus says in the fourth book of his work, Against Epicurus, in another letter to Themista he thinks he preaches to her." '10.6 It is added that he corresponded with many courtesans, and especially with Leontion, of whom Metrodorus also was enamoured. It is observed too that in his treatise On the Ethical End he writes in these terms: I know not how to conceive the good, apart from the pleasures of taste, sexual pleasures, the pleasures of sound and the pleasures of beautiful form. And in his letter to Pythocles: Hoist all sail, my dear boy, and steer clear of all culture. Epictetus calls him preacher of effeminacy and showers abuse on him.Again there was Timocrates, the brother of Metrodorus, who was his disciple and then left the school. He in the book entitled Merriment asserts that Epicurus vomited twice a day from over-indulgence, and goes on to say that he himself had much ado to escape from those notorious midnight philosophizings and the confraternity with all its secrets;' ' None |
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95. Eusebius of Caesarea, Ecclesiastical History, 2.1, 2.15.2, 4.22.9, 5.6.2, 5.13, 5.24, 6.11.6, 6.13.3, 6.13.9, 6.14.9 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, ,life of • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, on disagreements between sects • Clement of Alexandria, on flight • Clement of Alexandria, on interpretation of Scripture • Clement of Alexandria, on martyrdom • Clement of Rome • Clement, bishop of Rome • Exegesis, in Clement of Alexandria • Fragments of Hellenistic Jewish Authors, libraries of Clement in Alexandria • Philo, and Clement • symbolical style of Scripture, Clement’s enigmatic/muddled style
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 103, 300, 301, 386, 432; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 185; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 120; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 402; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 17; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 155; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 276; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 290, 388, 420; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 189; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 37, 71, 113, 155; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 113, 125; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 299
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2.15.2 And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son.
5.6.2 Anencletus succeeded him, and after Anencletus, in the third place from the apostles, Clement received the episcopate. He had seen and conversed with the blessed apostles, and their preaching was still sounding in his ears, and their tradition was still before his eyes. Nor was he alone in this, for many who had been taught by the apostles yet survived.
6.11.6 He indicates that he sent this epistle by Clement, writing toward its close as follows:My honored brethren, I have sent this letter to you by Clement, the blessed presbyter, a man virtuous and approved, whom you yourselves also know and will recognize. Being here, in the providence and oversight of the Master, he has strengthened and built up the Church of the Lord.
6.14.9 For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with you, the best in everything, my master and brother.' ' None |
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96. Nag Hammadi, The Gospel of Thomas, 21 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, St.
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 349; Damm (2018), Religions and Education in Antiquity, 186
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21 Mary said to Jesus, "What are your disciples like?" He said, "They are like little children living in a field that is not theirs. When the owners of the field come, they will say, \'Give us back our field.\' They take off their clothes in front of them in order to give it back to them, and they return their field to them. For this reason I say, if the owners of a house know that a thief is coming, they will be on guard before the thief arrives and will not let the thief break into their house (their domain) and steal their possessions. As for you, then, be on guard against the world. Prepare yourselves with great strength, so the robbers can\'t find a way to get to you, for the trouble you expect will come. Let there be among you a person who understands. When the crop ripened, he came quickly carrying a sickle and harvested it. Anyone here with two good ears had better listen!" '' None |
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97. Origen, Against Celsus, 1.9-1.10, 3.12, 3.39, 3.45, 4.38-4.39, 5.25, 6.18, 6.63-6.65, 7.42, 7.53-7.54 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Clement of Alexandria, material images and • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, on disagreements between sects • Clement of Alexandria, on intellectual independence • intellectual independence,, Clement on
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 255; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 97, 98; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 383, 443; Fowler (2014), Plato in the Third Sophistic, 172, 178, 188, 214; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 669, 792, 863; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 145; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 364; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 99, 103, 104; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 45; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 49
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1.9 He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 1.10 In the next place, since our opponents keep repeating those statements about faith, we must say that, considering it as a useful thing for the multitude, we admit that we teach those men to believe without reasons, who are unable to abandon all other employments, and give themselves to an examination of arguments; and our opponents, although they do not acknowledge it, yet practically do the same. For who is there that, on betaking himself to the study of philosophy, and throwing himself into the ranks of some sect, either by chance, or because he is provided with a teacher of that school, adopts such a course for any other reason, except that he believes his particular sect to be superior to any other? For, not waiting to hear the arguments of all the other philosophers, and of all the different sects, and the reasons for condemning one system and for supporting another, he in this way elects to become a Stoic, e.g., or a Platonist, or a Peripatetic, or an Epicurean, or a follower of some other school, and is thus borne, although they will not admit it, by a kind of irrational impulse to the practice, say of Stoicism, to the disregard of the others; despising either Platonism, as being marked by greater humility than the others; or Peripateticism, as more human, and as admitting with more fairness than other systems the blessings of human life. And some also, alarmed at first sight about the doctrine of providence, from seeing what happens in the world to the vicious and to the virtuous, have rashly concluded that there is no divine providence at all, and have adopted the views of Epicurus and Celsus.
3.12 In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party; and further, that being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to abandon, while other matters are determined in different ways by the various sects. In reply to which, we say that heresies of different kinds have never originated from any matter in which the principle involved was not important and beneficial to human life. For since the science of medicine is useful and necessary to the human race, and many are the points of dispute in it respecting the manner of curing bodies, there are found, for this reason, numerous heresies confessedly prevailing in the science of medicine among the Greeks, and also, I suppose, among those barbarous nations who profess to employ medicine. And, again, since philosophy makes a profession of the truth, and promises a knowledge of existing things with a view to the regulation of life, and endeavours to teach what is advantageous to our race, and since the investigation of these matters is attended with great differences of opinion, innumerable heresies have consequently sprung up in philosophy, some of which are more celebrated than others. Even Judaism itself afforded a pretext for the origination of heresies, in the different acceptation accorded to the writings of Moses and those of the prophets. So, then, seeing Christianity appeared an object of veneration to men, not to the more servile class alone, as Celsus supposes, but to many among the Greeks who were devoted to literary pursuits, there necessarily originated heresies - not at all, however, as the result of faction and strife, but through the earnest desire of many literary men to become acquainted with the doctrines of Christianity. The consequence of which was, that, taking in different acceptations those discourses which were believed by all to be divine, there arose heresies, which received their names from those individuals who admired, indeed, the origin of Christianity, but who were led, in some way or other, by certain plausible reasons, to discordant views. And yet no one would act rationally in avoiding medicine because of its heresies; nor would he who aimed at that which is seemly entertain a hatred of philosophy, and adduce its many heresies as a pretext for his antipathy. And so neither are the sacred books of Moses and the prophets to be condemned on account of the heresies in Judaism.
3.39 We must notice the remarks which Celsus next makes, when he says to us, that faith, having taken possession of our minds, makes us yield the assent which we give to the doctrine of Jesus; for of a truth it is faith which does produce such an assent. Observe, however, whether that faith does not of itself exhibit what is worthy of praise, seeing we entrust ourselves to the God who is over all, acknowledging our gratitude to Him who has led us to such a faith, and declaring that He could not have attempted or accomplished such a result without the divine assistance. And we have confidence also in the intentions of the writers of the Gospels, observing their piety and conscientiousness, manifested in their writings, which contain nothing that is spurious, or deceptive, or false, or cunning; for it is evident to us that souls unacquainted with those artifices which are taught by the cunning sophistry of the Greeks (which is characterized by great plausibility and acuteness), and by the kind of rhetoric in vogue in the courts of justice, would not have been able thus to invent occurrences which are fitted of themselves to conduct to faith, and to a life in keeping with faith. And I am of opinion that it was on this account that Jesus wished to employ such persons as teachers of His doctrines, viz., that there might be no ground for any suspicion of plausible sophistry, but that it might clearly appear to all who were capable of understanding, that the guileless purpose of the writers being, so to speak, marked with great simplicity, was deemed worthy of being accompanied by a diviner power, which accomplished far more than it seemed possible could be accomplished by a periphrasis of words, and a weaving of sentences, accompanied by all the distinctions of Grecian art.
3.45 But that the object of Christianity is that we should become wise, can be proved not only from the ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the Churches to be divine. Now, in the fiftieth Psalm, David is described as saying in his prayer to God these words: The unseen and secret things of Your wisdom You have manifested to me. Solomon, too, because he asked for wisdom, received it; and if any one were to peruse the Psalms, he would find the book filled with many maxims of wisdom: and the evidences of his wisdom may be seen in his treatises, which contain a great amount of wisdom expressed in few words, and in which you will find many laudations of wisdom, and encouragements towards obtaining it. So wise, moreover, was Solomon, that the queen of Sheba, having heard his name, and the name of the Lord, came to try him with difficult questions, and spoke to him all things, whatsoever were in her heart; and Solomon answered her all her questions. There was no question omitted by the king which he did not answer her. And the queen of Sheba saw all the wisdom of Solomon, and the possessions which he had and there was no more spirit in her. And she said to the king, The report is true which I heard in my own land regarding you and your wisdom; and I believed not them who told me, until I had come, and my eyes have seen it. And, lo, they did not tell me the half. You have added wisdom and possessions above all the report which I heard. It is recorded also of him, that God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the seashore. And the wisdom that was in Solomon greatly excelled the wisdom of all the ancients, and of all the wise men of Egypt; and he was wiser than all men, even than Gethan the Ezrahite, and Emad, and Chalcadi, and Aradab, the sons of Madi. And he was famous among all the nations round about. And Solomon spoke three thousand proverbs, and his songs were five thousand. And he spoke of trees, from the cedar that is in Lebanon even to the hyssop which springs out of the wall; and also of fishes and of beasts. And all nations came to hear the wisdom of Solomon, and from all the kings of the earth who had heard of the fame of his wisdom. And to such a degree does the Gospel desire that there should be wise men among believers, that for the sake of exercising the understanding of its hearers, it has spoken certain truths in enigmas, others in what are called dark sayings, others in parables, and others in problems. And one of the prophets- Hosea - says at the end of his prophecies: Who is wise, and he will understand these things? Or prudent, and he shall know them? Daniel, moreover, and his fellow-captives, made such progress in the learning which the wise men around the king in Babylon cultivated, that they were shown to excel all of them in a tenfold degree. And in the book of Ezekiel it is said to the ruler of Tyre, who greatly prided himself on his wisdom, Are you wiser than Daniel? Every secret was not revealed to you. ' "
4.38 In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: And God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which He had taken from the man, made He a woman, and so on; without quoting the words, which would give the hearer the impression that they are spoken with a figurative meaning. He would not even have it appear that the words were used allegorically, although he says afterwards, that the more modest among Jews and Christians are ashamed of these things, and endeavour to give them somehow an allegorical signification. Now we might say to him, Are the statements of your inspired Hesiod, which he makes regarding the woman in the form of a myth, to be explained allegorically, in the sense that she was given by Jove to men as an evil thing, and as a retribution for the theft of the fire; while that regarding the woman who was taken from the side of the man (after he had been buried in deep slumber), and was formed by God, appears to you to be related without any rational meaning and secret signification? But is it not uncandid, not to ridicule the former as myths, but to admire them as philosophical ideas in a mythical dress, and to treat with contempt the latter, as offending the understanding, and to declare that they are of no account? For if, because of the mere phraseology, we are to find fault with what is intended to have a secret meaning, see whether the following lines of Hesiod, a man, as you say, inspired, are not better fitted to excite laughter:- 'Son of Iapetus!' with wrathful heart Spoke the cloud-gatherer: 'Oh, unmatched in art! Exult in this the flame retrieved, And do you triumph in the god deceived? But you, with the posterity of man, Shall rue the fraud whence mightier ills began; I will send evil for your stealthy fire, While all embrace it, and their bane desire.' The sire, who rules the earth, and sways the pole, Had said, and laughter fill'd his secret soul. He bade the artist-god his hest obey, And mould with tempering waters ductile clay: Infuse, as breathing life and form began, The supple vigour, and the voice of man: Her aspect fair as goddesses above, A virgin's likeness, with the brows of love. He bade Minerva teach the skill that dyes The web with colors, as the shuttle flies; He called the magic of Love's Queen to shed A nameless grace around her courteous head; Instil the wish that longs with restless aim, And cares of dress that feed upon the frame: Bade Hermes last implant the craft refined of artful manners, and a shameless mind. He said; their king th' inferior powers obeyed: The fictile likeness of a bashful maid Rose from the temper'd earth, by Jove's behest, Under the forming god; the zone and vest Were clasp'd and folded by Minerva's hand: The heaven-born graces, and persuasion bland Deck'd her round limbs with chains of gold: the hours of loose locks twined her temples with spring flowers. The whole attire Minerva's curious care Form'd to her shape, and fitted to her air. But in her breast the herald from above, Full of the counsels of deep thundering Jove, Wrought artful manners, wrought perfidious lies, And speech that thrills the blood, and lulls the wise. Her did th' interpreter of gods proclaim, And named the woman with Pandora's name; Since all the gods conferr'd their gifts, to charm, For man's inventive race, this beauteous harm. Moreover, what is said also about the casket is fitted of itself to excite laughter; for example:- Whilome on earth the sons of men abode From ills apart, and labour's irksome load, And sore diseases, bringing age to man; Now the sad life of mortals is a span. The woman's hands a mighty casket bear; She lifts the lid; she scatters griefs in air: Alone, beneath the vessel's rims detained, Hope still within th' unbroken cell remained, Nor fled abroad; so will'd cloud-gatherer Jove: The woman's hand had dropp'd the lid above. Now, to him who would give to these lines a grave allegorical meaning (whether any such meaning be contained in them or not), we would say: Are the Greeks alone at liberty to convey a philosophic meaning in a secret covering? Or perhaps also the Egyptians, and those of the Barbarians who pride themselves upon their mysteries and the truth (which is concealed within them); while the Jews alone, with their lawgiver and historians, appear to you the most unintelligent of men? And is this the only nation which has not received a share of divine power, and which yet was so grandly instructed how to rise upwards to the uncreated nature of God, and to gaze on Him alone, and to expect from Him alone (the fulfilment of) their hopes? " "4.39 But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife's fable, and has purposely neither mentioned the paradise of God, nor stated that God is said to have planted it in Eden towards the east, and that there afterwards sprang up from the earth every tree that was beautiful to the sight, and good for food, and the tree of life in the midst of the paradise, and the tree of the knowledge of good and evil, and the other statements which follow, which might of themselves lead a candid reader to see that all these things had not inappropriately an allegorical meaning, let us contrast with this the words of Socrates regarding Eros in the Symposium of Plato, and which are put in the mouth of Socrates as being more appropriate than what was said regarding him by all the others at the Symposium. The words of Plato are as follow: When Aphrodite was born, the gods held a banquet, and there was present, along with the others, Porus the son of Metis. And after they had dined, Penia came to beg for something (seeing there was an entertainment), and she stood at the gate. Porus meantime, having become intoxicated with the nectar (for there was then no wine), went into the garden of Zeus, and, being heavy with liquor, lay down to sleep. Penia accordingly formed a secret plot, with a view of freeing herself from her condition of poverty, to get a child by Porus, and accordingly lay down beside him, and became pregt with Eros. And on this account Eros has become the follower and attendant of Aphrodite, having been begotten on her birthday feast, and being at the same time by nature a lover of the beautiful, because Aphrodite too is beautiful. Seeing, then, that Eros is the son of Porus and Penia, the following is his condition. In the first place, he is always poor, and far from being delicate and beautiful, as most persons imagine; but is withered, and sunburnt, and unshod, and without a home, sleeping always upon the ground, and without a covering; lying in the open air beside gates, and on public roads; possessing the nature of his mother, and dwelling continually with indigence. But, on the other hand, in conformity with the character of his father, he is given to plotting against the beautiful and the good, being courageous, and hasty, and vehement; a keen hunter, perpetually devising contrivances; both much given to forethought, and also fertile in resources; acting like a philosopher throughout the whole of his life; a terrible sorcerer, and dealer in drugs, and a sophist as well; neither immortal by nature nor yet mortal, but on the same day, at one time he flourishes and lives when he has plenty, and again at another time dies, and once more is recalled to life through possessing the nature of his father. But the supplies furnished to him are always gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance. Now, if those who read these words were to imitate the malignity of Celsus - which be it far from Christians to do!- they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, (they will admire) the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. " 5.25 Let us next notice the statements of Celsus, which follow the preceding, and which are as follow: As the Jews, then, became a peculiar people, and enacted laws in keeping with the customs of their country, and maintain them up to the present time, and observe a mode of worship which, whatever be its nature, is yet derived from their fathers, they act in these respects like other men, because each nation retains its ancestral customs, whatever they are, if they happen to be established among them. And such an arrangement appears to be advantageous, not only because it has occurred to the mind of other nations to decide some things differently, but also because it is a duty to protect what has been established for the public advantage; and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, and were thus distributed among certain governing powers, and in this manner the administration of the world is carried on. And whatever is done among each nation in this way would be rightly done, wherever it was agreeable to the wishes (of the superintending powers), while it would be an act of impiety to get rid of the institutions established from the beginning in the various places. By these words Celsus shows that the Jews, who were formerly Egyptians, subsequently became a peculiar people, and enacted laws which they carefully preserve. And not to repeat his statements, which have been already before us, he says that it is advantageous to the Jews to observe their ancestral worship, as other nations carefully attend to theirs. And he further states a deeper reason why it is of advantage to the Jews to cultivate their ancestral customs, in hinting dimly that those to whom was allotted the office of superintending the country which was being legislated for, enacted the laws of each land in co-operation with its legislators. He appears, then, to indicate that both the country of the Jews, and the nation which inhabits it, are superintended by one or more beings, who, whether they were one or more, co-operated with Moses, and enacted the laws of the Jews.
6.18 I thought it right to quote these few instances from a much larger number of passages, in which our sacred writers express their ideas regarding God, in order to show that, to those who have eyes to behold the venerable character of Scripture, the sacred writings of the prophets contain things more worthy of reverence than those sayings of Plato which Celsus admires. Now the declaration of Plato, quoted by Celsus, runs as follows: All things are around the King of all, and all things exist for his sake, and he is the cause of all good things. With things of the second rank he is second, and with those of the third rank he is third. The human soul, accordingly, is eager to learn what these things are, looking to such things as are kindred to itself, none of which is perfect. But as regards the King and those things which I mentioned, there is nothing which resembles them. I might have mentioned, moreover, what is said of those beings which are called seraphim by the Hebrews, and described in Isaiah, who cover the face and feet of God, and of those called cherubim, whom Ezekiel has described, and the postures of these, and of the manner in which God is said to be borne upon the cherubim. But since they are mentioned in a very mysterious manner, on account of the unworthy and the indecent, who are unable to enter into the great thoughts and venerable nature of theology, I have not deemed it becoming to discourse of them in this treatise. ' "
6.63 Celsus, not observing the difference between after the image of God and God's image, next asserts that the first-born of every creature is the image of God - the very word and truth, and also the very wisdom, being the image of His goodness, while man has been created after the image of God; moreover, that every man whose head is Christ is the image and glory of God - and further, not observing to which of the characteristics of humanity the expression after the image of God belongs, and that it consists in a nature which never had nor longer has the old man with his deeds, being called after the image of Him who created it, from its not possessing these qualities, - he maintains: Neither did He make man His image; for God is not such an one, nor like any other species of (visible) being. Is it possible to suppose that the element which is after the image of God should exist in the inferior part - I mean the body - of a compound being like man, because Celsus has explained that to be made after the image of God? For if that which is after the image of God be in the body only, the better part, the soul, has been deprived of that which is after His image, and this (distinction) exists in the corruptible body - an assertion which is made by none of us. But if that which is after the image of God be in both together, then God must necessarily be a compound being, and consist, as it were, of soul and body, in order that the element which is after God's image, the better part, may be in the soul; while the inferior part, and that which is according to the body, may be in the body - an assertion, again, which is made by none of us. It remains, therefore, that that which is after the image of God must be understood to be in our inner man, which is also renewed, and whose nature it is to be after the image of Him who created it, when a man becomes perfect, as our Father in heaven is perfect, and hears the command, Be holy, for I the Lord your God am holy, and learning the precept, Be followers of God, receives into his virtuous soul the traits of God's image. The body, moreover, of him who possesses such a soul is a temple of God; and in the soul God dwells, because it has been made after His image. " '6.64 Celsus, again, brings together a number of statements, which he gives as admissions on our part, but which no intelligent Christian would allow. For not one of us asserts that God partakes of form or color. Nor does He even partake of motion, because He stands firm, and His nature is permanent, and He invites the righteous man also to do the same, saying: But as for you, stand here by Me. And if certain expressions indicate a kind of motion, as it were, on His part, such as this, They heard the voice of the Lord God walking in the garden in the cool of the day, we must understand them in this way, that it is by sinners that God is understood as moving, or as we understand the sleep of God, which is taken in a figurative sense, or His anger, or any other similar attribute. But God does not partake even of substance. For He is partaken of (by others) rather than that Himself partakes of them, and He is partaken of by those who have the Spirit of God. Our Saviour, also, does not partake of righteousness; but being Himself righteousness, He is partaken of by the righteous. A discussion about substance would be protracted and difficult, and especially if it were a question whether that which is permanent and immaterial be substance properly so called, so that it would be found that God is beyond substance, communicating of His substance, by means of office and power, to those to whom He communicates Himself by His Word, as He does to the Word Himself; or even if He is substance, yet He is said be in His nature invisible, in these words respecting our Saviour, who is said to be the image of the invisible God, while from the term invisible it is indicated that He is immaterial. It is also a question for investigation, whether the only-begotten and first-born of every creature is to be called substance of substances, and idea of ideas, and the principle of all things, while above all there is His Father and God. ' "6.65 Celsus proceeds to say of God that of Him are all things, abandoning (in so speaking), I know not how, all his principles; while our Paul declares, that of Him, and through Him, and to Him are all things, showing that He is the beginning of the substance of all things by the words of Him, and the bond of their subsistence by the expression through Him, and their final end by the terms to Him. of a truth, God is of nothing. But when Celsus adds, that He is not to be reached by word, I make a distinction, and say that if he means the word that is in us- whether the word conceived in the mind, or the word that is uttered - I, too, admit that God is not to be reached by word. If, however, we attend to the passage, In the beginning was the Word, and the Word was with God, and the Word was God, we are of opinion that God is to be reached by this Word, and is comprehended not by Him only, but by any one whatever to whom He may reveal the Father; and thus we shall prove the falsity of the assertion of Celsus, when he says, Neither is God to be reached by word. The statement, moreover, that He cannot be expressed by name, requires to be taken with a distinction. If he means, indeed, that there is no word or sign that can represent the attributes of God, the statement is true, since there are many qualities which cannot be indicated by words. Who, for example, could describe in words the difference between the quality of sweetness in a palm and that in a fig? And who could distinguish and set forth in words the peculiar qualities of each individual thing? It is no wonder, then, if in this way God cannot be described by name. But if you take the phrase to mean that it is possible to represent by words something of God's attributes, in order to lead the hearer by the hand, as it were, and so enable him to comprehend something of God, so far as attainable by human nature, then there is no absurdity in saying that He can be described by name. And we make a similar distinction with regard to the expression, for He has undergone no suffering that can be conveyed by words. It is true that the Deity is beyond all suffering. And so much on this point. " 7.42 Celsus next refers us to Plato as to a more effective teacher of theological truth, and quotes the following passage from the Tim us: It is a hard matter to find out the Maker and Father of this universe; and after having found Him, it is impossible to make Him known to all. To which he himself adds this remark: You perceive, then, how divine men seek after the way of truth, and how well Plato knew that it was impossible for all men to walk in it. But as wise men have found it for the express purpose of being able to convey to us some notion of Him who is the first, the unspeakable Being - a notion, namely; which may represent Him to us through the medium of other objects - they endeavour either by synthesis, which is the combining of various qualities, or by analysis, which is the separation and setting aside of some qualities, or finally by analogy - in these ways, I say, they endeavour to set before us that which it is impossible to express in words. I should therefore be surprised if you could follow in that course, since you are so completely wedded to the flesh as to be incapable of seeing ought but what is impure. These words of Plato are noble and admirable; but see if Scripture does not give us an example of a regard for mankind still greater in God the Word, who was in the beginning with God, and who was made flesh, in order that He might reveal to all men truths which, according to Plato, it would be impossible to make known to all men, even after he had found them himself. Plato may say that it is a hard thing to find out the Creator and Father of this universe; by which language he implies that it is not wholly beyond the power of human nature to attain to such a knowledge as is either worthy of God, or if not, is far beyond that which is commonly attained (although if it were true that Plato or any other of the Greeks had found God, they would never have given homage and worship, or ascribed the name of God, to any other than to Him: they would have abandoned all others, and would not have associated with this great God objects which can have nothing in common with Him). For ourselves, we maintain that human nature is in no way able to seek after God, or to attain a clear knowledge of Him without the help of Him whom it seeks. He makes Himself known to those who, after doing all that their powers will allow, confess that they need help from Him, who discovers Himself to those whom He approves, in so far as it is possible for man and the soul still dwelling in the body to know God. ' "
7.53 After these remarks of Celsus, which we have done our best to refute, he goes on to address us thus: Seeing you are so eager for some novelty, how much better it would have been if you had chosen as the object of your zealous homage some one of those who died a glorious death, and whose divinity might have received the support of some myth to perpetuate his memory! Why, if you were not satisfied with Hercules or Æsculapius, and other heroes of antiquity, you had Orpheus, who was confessedly a divinely inspired man, who died a violent death. But perhaps some others have taken him up before you. You may then take Anaxarchus, who, when cast into a mortar, and beaten most barbarously, showed a noble contempt for his suffering, and said, 'Beat, beat the shell of Anaxarchus, for himself you do not beat,'- a speech surely of a spirit truly divine. But others were before you in following his interpretation of the laws of nature. Might you not, then, take Epictetus, who, when his master was twisting his leg, said, smiling and. unmoved, 'You will break my leg;' and when it was broken, he added, 'Did I not tell you that you would break it?' What saying equal to these did your god utter under suffering? If you had said even of the Sibyl, whose authority some of you acknowledge, that she was a child of God, you would have said something more reasonable. But you have had the presumption to include in her writings many impious things, and set up as a god one who ended a most infamous life by a most miserable death. How much more suitable than he would have been Jonah in the whale's belly, or Daniel delivered from the wild beasts, or any of a still more portentous kind! " ' None |
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98. Origen, On First Principles, 1.3.3, 2.9.5, 3.1.4-3.1.5 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, Church Father, Demons play a role in producing emotion
Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 194; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 112, 123; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 197; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348
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1.3.3 That all things were created by God, and that there is no creature which exists but has derived from Him its being, is established from many declarations of Scripture; those assertions being refuted and rejected which are falsely alleged by some respecting the existence either of a matter co-eternal with God, or of unbegotten souls, in which they would have it that God implanted not so much the power of existence, as equality and order. For even in that little treatise called The Pastor or Angel of Repentance, composed by Hermas, we have the following: First of all, believe that there is one God who created and arranged all things; who, when nothing formerly existed, caused all things to be; who Himself contains all things, but Himself is contained by none. And in the Book of Enoch also we have similar descriptions. But up to the present time we have been able to find no statement in holy Scripture in which the Holy Spirit could be said to be made or created, not even in the way in which we have shown above that the divine wisdom is spoken of by Solomon, or in which those expressions which we have discussed are to be understood of the life, or the word, or the other appellations of the Son of God. The Spirit of God, therefore, which was borne upon the waters, as is written in the beginning of the creation of the world, is, I am of opinion, no other than the Holy Spirit, so far as I can understand; as indeed we have shown in our exposition of the passages themselves, not according to the historical, but according to the spiritual method of interpretation.
2.9.5 Now, when we say that this world was established in the variety in which we have above explained that it was created by God, and when we say that this God is good, and righteous, and most just, there are numerous individuals, especially those who, coming from the school of Marcion, and Valentinus, and Basilides, have heard that there are souls of different natures, who object to us, that it cannot consist with the justice of God in creating the world to assign to some of His creatures an abode in the heavens, and not only to give such a better habitation, but also to grant them a higher and more honourable position; to favour others with the grant of principalities; to bestow powers upon some, dominions on others; to confer upon some the most honourable seats in the celestial tribunals; to enable some to shine with more resplendent glory, and to glitter with a starry splendour; to give to some the glory of the sun, to others the glory of the moon, to others the glory of the stars; to cause one star to differ from another star in glory. And, to speak once for all, and briefly, if the Creator God wants neither the will to undertake nor the power to complete a good and perfect work, what reason can there be that, in the creation of rational natures, i.e., of beings of whose existence He Himself is the cause, He should make some of higher rank, and others of second, or third, or of many lower and inferior degrees? In the next place, they object to us, with regard to terrestrial beings, that a happier lot by birth is the case with some rather than with others; as one man, e.g., is begotten of Abraham, and born of the promise; another, too, of Isaac and Rebekah, and who, while still in the womb, supplants his brother, and is said to be loved by God before he is born. Nay, this very circumstance — especially that one man is born among the Hebrews, with whom he finds instruction in the divine law; another among the Greeks, themselves also wise, and men of no small learning; and then another among the Ethiopians, who are accustomed to feed on human flesh; or among the Scythians, with whom parricide is an act sanctioned by law; or among the people of Taurus, where strangers are offered in sacrifice — is a ground of strong objection. Their argument accordingly is this: If there be this great diversity of circumstances, and this diverse and varying condition by birth, in which the faculty of free-will has no scope (for no one chooses for himself either where, or with whom, or in what condition he is born); if, then, this is not caused by the difference in the nature of souls, i.e., that a soul of an evil nature is destined for a wicked nation, and a good soul for a righteous nation, what other conclusion remains than that these things must be supposed to be regulated by accident and chance? And if that be admitted, then it will be no longer believed that the world was made by God, or administered by His providence; and as a consequence, a judgment of God upon the deeds of each individual will appear a thing not to be looked for. In which matter, indeed, what is clearly the truth of things is the privilege of Him alone to know who searches all things, even the deep things of God.
3.1.4 But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire.
3.1.4 If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering immediately what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them. 3.1.5 Seeing, then, that these positions are thus established by a sort of natural evidence, is it not superfluous to throw back the causes of our actions on those things which happen to us from without, and thus transfer the blame from ourselves, on whom it wholly lies? For this is to say that we are like pieces of wood, or stones, which have no motion in themselves, but receive the causes of their motion from without. Now such an assertion is neither true nor becoming, and is invented only that the freedom of the will may be denied; unless, indeed, we are to suppose that the freedom of the will consists in this, that nothing which happens to us from without can incite us to good or evil. And if any one were to refer the causes of our faults to the natural disorder of the body, such a theory is proved to be contrary to the reason of all teaching. For, as we see in very many individuals, that after living unchastely and intemperately, and after being the captives of luxury and lust, if they should happen to be aroused by the word of teaching and instruction to enter upon a better course of life, there takes place so great a change, that from being luxurious and wicked men, they are converted into those who are sober, and most chaste and gentle; so, again, we see in the case of those who are quiet and honest, that after associating with restless and shameless individuals, their good morals are corrupted by evil conversation, and they become like those whose wickedness is complete. And this is the case sometimes with men of mature age, so that such have lived more chastely in youth than when more advanced years have enabled them to indulge in a freer mode of life. The result of our reasoning, therefore, is to show that those things which happen to us from without are not in our own power; but that to make a good or bad use of those things which do so happen, by help of that reason which is within us, and which distinguishes and determines how these things ought to be used, is within our power. 3.1.5 Such being the case, to say that we are moved from without, and to put away the blame from ourselves, by declaring that we are like to pieces of wood and stones, which are dragged about by those causes that act upon them from without, is neither true nor in conformity with reason, but is the statement of him who wishes to destroy the conception of free-will. For if we were to ask such an one what was free-will, he would say that it consisted in this, that when purposing to do some thing, no external cause came inciting to the reverse. But to blame, on the other hand, the mere constitution of the body, is absurd; for the disciplinary reason, taking hold of those who are most intemperate and savage (if they will follow her exhortation), effects a transformation, so that the alteration and change for the better is most extensive — the most licentious men frequently becoming better than those who formerly did not seem to be such by nature; and the most savage men passing into such a state of mildness, that those persons who never at any time were so savage as they were, appear savage in comparison, so great a degree of gentleness having been produced within them. And we see other men, most steady and respectable, driven from their state of respectability and steadiness by intercourse with evil customs, so as to fall into habits of licentiousness, often beginning their wickedness in middle age, and plunging into disorder after the period of youth has passed, which, so far as its nature is concerned, is unstable. Reason, therefore, demonstrates that external events do not depend on us, but that it is our own business to use them in this way or the opposite, having received reason as a judge and an investigator of the manner in which we ought to meet those events that come from without.'' None |
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99. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 378; Fowler (2014), Plato in the Third Sophistic, 178
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16 Many Christians of this period--amongst them sectaries who had abandoned the old philosophy, men of the schools of Adelphius and Aquilinus--had possessed themselves of works by Alexander of Libya, by Philocomus, by Demostratus, and bby Lydus, and exhibited also Revelations bearing the names of Zoroaster, Zostrianus, Nicotheus, Allogenes, Mesus, and others of that order. Thus they fooled many, themselves fooled first; Plato, according to them, had failed to penetrate into the depth of Intellectual Being. Plotinus fequently attacked their position at the Conferences and finally wrote the treatise which I have headed Against the Gnostics: he left to us of the circle the task of examining what he himself passed over. Amelius proceeded as far as a fortieth treatise in refutation of the book of Zostrianus: I myself have shown on many counts that the Zoroastrian volume is spurious and modern, concocted by the sectaries in order to pretend that the doctrines they had embraced were those of the ancient sage. '' None |
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100. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Fowler (2014), Plato in the Third Sophistic, 173; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 191, 219
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101. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Clement (author of 1 clement) • Clement of Alexandria • Ps-Clement, Recognitions
Found in books: Fowler (2014), Plato in the Third Sophistic, 172, 174, 176; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 296; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 148
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102. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria,
Found in books: Dieleman (2005), Priests, Tongues, and Rites: The London-Leiden Magical Manuscripts and Translation in Egyptian Ritual (100–300 CE), 6; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 86
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103. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 349; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 261
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104. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 123; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 197
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105. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 332, 347, 349, 353, 354, 356, 357, 358, 359, 360, 361, 362, 372, 378, 379; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 237; Fowler (2014), Plato in the Third Sophistic, 201
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106. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Rome (Pseudo‑)
Found in books: Jonquière (2007), Prayer in Josephus Ancient Judaism and Early Christianity, 89; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 384
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107. Augustine, The City of God, 14.17 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Clement of Alexandria • Lust, Lust and pleasure not necessary for sex in Clement of Alexandria and Augustine
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 148; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406
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14.17 Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. "" None |
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108. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, Hypotyposes • Clement of Alexandria, on oral-traditional authority • Hypotyposes (Clement of Alexandria)
Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 176; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 36, 154
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109. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Clement of Alexandria
Found in books: Fowler (2014), Plato in the Third Sophistic, 174; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 191, 219
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110. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, Educator
Found in books: Fowler (2014), Plato in the Third Sophistic, 8; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 152
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111. Anon., Letter of Aristeas, 16
Tagged with subjects: • Clement of Alexandria • Orpheus, Clement of Alexandria
Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 74; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 225
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16 Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'"" None |
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112. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Clement of Alexandria
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 138; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 134
| 18b ומי יימר דהכי איכא א"ל השתא חזית הוו הנהו כלבי דהוו קא אכלי אינשי שקל קלא שדא בהו הוו קאתו למיכליה אמר אלהא דמאיר ענני שבקוה ויהבה ליה,לסוף אשתמע מילתא בי מלכא אתיוה אסקוה לזקיפה אמר אלהא דמאיר ענני אחתוה אמרו ליה מאי האי אמר להו הכי הוה מעשה,אתו חקקו לדמותיה דר\' מאיר אפיתחא דרומי אמרי כל דחזי לפרצופא הדין לייתיה יומא חדא חזיוהי רהט אבתריה רהט מקמייהו על לבי זונות איכא דאמרי בשולי עובדי כוכבים חזא טמש בהא ומתק בהא איכא דאמרי אתא אליהו אדמי להו כזונה כרכתיה אמרי חס ושלום אי ר\' מאיר הוה לא הוה עביד הכי,קם ערק אתא לבבל איכא דאמרי מהאי מעשה ואיכא דאמרי ממעשה דברוריא:,תנו רבנן ההולך לאיצטדינין ולכרקום וראה שם את הנחשים ואת החברין בוקיון ומוקיון ומוליון ולוליון בלורין סלגורין הרי זה מושב לצים ועליהם הכתוב אומר (תהלים א, א) אשרי האיש אשר לא הלך וגו\' כי אם בתורת ה\' חפצו הא למדת. שדברים הללו מביאין את האדם לידי ביטול תורה,ורמינהי הולכין לאיצטדינין מותר מפני שצווח ומציל ולכרקום מותר מפני ישוב מדינה ובלבד שלא יתחשב עמהם ואם נתחשב עמהם אסור קשיא איצטדינין אאיצטדינין קשיא כרקום אכרקום,בשלמא כרקום אכרקום ל"ק כאן במתחשב עמהן כאן בשאין מתחשב עמהן אלא איצטדינין אאיצטדינין קשיא,תנאי היא דתניא אין הולכין לאיצטדינין מפני מושב לצים ור\' נתן מתיר מפני שני דברים אחד מפני שצווח ומציל ואחד מפני שמעיד עדות אשה להשיאה,תנו רבנן אין הולכין לטרטיאות ולקרקסיאות מפני שמזבלין שם זיבול לעבודת כוכבים דברי ר\' מאיר וחכמים אומרים מקום שמזבלין אסור מפני חשד עבודת כוכבים ומקום שאין מזבלין שם אסור מפני מושב לצים,מאי בינייהו אמר ר\' חנינא מסורא נשא ונתן איכא בינייהו,דרש ר\' שמעון בן פזי מאי דכתיב אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים לא עמד ובמושב לצים לא ישב וכי מאחר שלא הלך היכן עמד ומאחר שלא עמד היכן ישב ומאחר שלא ישב היכן לץ,אלא לומר לך שאם הלך סופו לעמוד ואם עמד סופו לישב ואם ישב סופו ללוץ ואם לץ עליו הכתוב אומר (משלי ט, יב) אם חכמת חכמת לך ואם לצת לבדך תשא,א"ר אליעזר כל המתלוצץ יסורין באין עליו שנאמר (ישעיהו כח, כב) ועתה אל תתלוצצו פן יחזקו מוסריכם אמר להו רבא לרבנן במטותא בעינא מינייכו דלא תתלוצצו דלא ליתו עלייכו יסורין,אמר רב קטינא כל המתלוצץ מזונותיו מתמעטין שנאמר (הושע ז, ה) משך ידו את לוצצים אמר רבי שמעון בן לקיש כל המתלוצץ נופל בגיהנם שנאמר (משלי כא, כד) זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר (צפניה א, טו) יום עברה היום ההוא,אמר ר\' אושעיא כל המתייהר נופל בגיהנם שנאמר זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר יום עברה היום ההוא אמר רבי חנילאי בר חנילאי כל המתלוצץ גורם כלייה לעולם שנאמר ועתה אל תתלוצצו פן יחזקו מוסריכם כי כלה ונחרצה שמעתי,אמר רבי אליעזר קשה היא שתחילת\' יסורין וסופו כלייה דרש ר\' שמעון בן פזי אשרי האיש אשר לא הלך לטרטיאות ולקרקסיאות של עובדי כוכבים ובדרך חטאים לא עמד זה שלא עמד בקנגיון ובמושב לצים לא ישב שלא ישב בתחבולות,שמא יאמר אדם הואיל ולא הלכתי לטרטיאות ולקרקסיאות ולא עמדתי בקנגיון אלך ואתגרה בשינה ת"ל ובתורתו יהגה יומם ולילה,אמר רב שמואל בר נחמני א"ר יונתן אשרי האיש אשר לא הלך בעצת רשעים זה'' None | 18b And who can say that this is the case, that I will be saved by this utterance? Rabbi Meir said to him: You will now see. There were these carnivorous dogs that would devour people; Rabbi Meir took a clod of earth, threw it at them, and when they came to devour him, he said: God of Meir answer me! The dogs then left him alone, and after seeing this the guard gave the daughter of Rabbi Ḥanina ben Teradyon to Rabbi Meir.,Ultimately the matter was heard in the king’s court, and the guard, who was brought and taken to be hanged, said: God of Meir answer me! They then lowered him down, as they were unable to hang him. They said to him: What is this? He said to them: This was the incident that occurred, and he proceeded to relate the entire story to them.,They then went and engraved the image of Rabbi Meir at the entrance of Rome where it would be seen by everyone, and they said: Anyone who sees a man with this face should bring him here. One day, Romans saw Rabbi Meir and ran after him, and he ran away from them and entered a brothel to hide. Some say he then escaped capture because he saw food cooked by gentiles and dipped temash this finger in the food and tasted it with that other finger, and thereby fooled them into thinking that he was eating their food, which they knew Rabbi Meir would not do. And some say that he escaped detection because Elijah came, appeared to them as a prostitute and embraced Rabbi Meir. The Romans who were chasing him said: Heaven forbid, if this were Rabbi Meir, he would not act in that manner.,Rabbi Meir arose, fled, and arrived in Babylonia. The Gemara notes: There are those who say that he fled because of this incident, and there are those who say that he fled due to embarrassment from the incident involving his wife Berurya.,§ The Sages taught: With regard to one who goes to stadiums le’itztadinin where people are killed in contests with gladiators or beasts, or to a camp of besiegers ulkharkom where different forms of entertainment are provided for the besieging army, and he sees there the acts of the diviners and those who cast spells, or the acts of the clowns known as bukiyon, or mukiyon, or muliyon, or luliyon, or belurin, or salgurin, this is categorized as “the seat of the scornful”; and with regard to such places the verse states: “Happy is the man that has not walked in the council of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. But his delight is in the Torah of the Lord” (Psalms 1:1–2). You learn from here that these matters bring a person to dereliction of the study of Torah, since had he not sat in “the seat of the scornful,” he would delight in the study of Torah.,And the Gemara raises a contradiction from another baraita: One is permitted to go to stadiums, because he can scream and save the life of a Jew who would otherwise be killed there; and it is permitted to go to a camp of besiegers, because at times one can provide for the public welfare by petitioning the besiegers and saving the residents of the town, provided that he is not counted as one of them; but if he is counted as one of them, it is prohibited. This is difficult, as there is a contradiction between the statement about attending stadiums in the first baraita and the statement about attending stadiums in the second baraita, and is similarly difficult as there is a contradiction between the statement about a camp of besiegers in the first baraita and the statement about a camp of besiegers in the second baraita.,The Gemara continues: Granted, the apparent contradiction between one statement about a camp of besiegers and the other statement about a camp of besiegers is not difficult, as here, the first baraita is referring to a case where he is counted as one of them, and there, the second baraita is referring to a case where he is not counted as one of them. But with regard to the contradiction between the ruling about attending stadiums in the first baraita and the ruling about attending stadiums in the second baraita, it is difficult.,The Gemara answers: This issue is a dispute between tanna’im, as it is taught in a baraita: One may not go to stadiums, because they are considered “the seat of the scornful.” And Rabbi Natan permits attending stadiums due to two reasons; one is because he can scream and save the life of someone who would otherwise be killed, and the other one is because even if he cannot save the man’s life, he can provide testimony that a woman’s husband died, which will enable her to marry again.,The Sages taught: One may not go to theaters letarteiot or circuses ulkirkaseiot because they sacrifice offerings there to objects of idol worship; this is the statement of Rabbi Meir. And the Rabbis say: It is prohibited to go to a place where they sacrifice offerings, due to a suspicion of idol worship, and it is also prohibited to go to a place where they do not sacrifice offerings, due to it being considered “the seat of the scornful.”,The Gemara asks: What is the practical difference between the opinion of the Rabbis and that of Rabbi Meir? After all, according to both opinions it is prohibited to attend theaters or circuses. Rabbi Ḥanina of Sura said: The difference between them arises in the case of one who engaged in business there. According to Rabbi Meir, the profits are forbidden as the proceeds of idol worship, as Rabbi Meir maintains that the gentiles certainly worship idols at theaters or circuses. Conversely, according to the Rabbis, the profits are forbidden only if it is established that they worshipped idols there.,§ Apropos the earlier discussion of the evils of scornfulness, the Gemara cites several statements that criticize such behavior. Rabbi Shimon ben Pazi taught: What is the meaning of that which is written: “Happy is the man that has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful” (Psalms 1:1)? Since he did not walk in the counsel of the wicked, how could he stand with them? And since he did not stand, how could he sit with them? And since he did not sit with them, how could he have scorned? Since he never joined the company of the wicked, he would have no reason to be involved with them in any manner.,Rather, the verse serves to say to you that if he walked with the wicked, he will ultimately stand with them. And if he stood with them, he will ultimately sit in their company, and if he sat, he will ultimately scorn along with them. And if he scorned, the verse says about him: “If you are wise, you are wise for yourself; and if you scorn, you alone shall bear it” (Proverbs 9:12).,Rabbi Eliezer says: Concerning anyone who scoffs, suffering will befall him, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong” (Isaiah 28:22). Similarly, Rava said to the Sages who were sitting before him: Please, I ask of you that you not scoff, so that suffering will not befall you.,Rav Ketina says: Concerning anyone who scoffs, his sustece is lessened, as it is stated: “He stretches out his hand with scorners” (Hosea 7:5), meaning that God withdraws His providence from scoffers and does not provide for them. Rabbi Shimon ben Lakish says: Anyone who scoffs falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath” (Proverbs 21:24). And wrath means nothing other than Gehenna, as it is stated with regard to the Day of Judgment: “That day is a day of wrath” (Zephaniah 1:15).,Rabbi Oshaya says, based on the same verse: Anyone who is haughty falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath” (Proverbs 21:24). And wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath” (Zephaniah 1:15). Rabbi Ḥanilai bar Ḥanilai says: Anyone who scoffs causes extermination to be wrought upon the world, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong; for an extermination wholly determined have I heard from the Lord, the God of hosts, upon the whole land” (Isaiah 28:22).,Rabbi Eliezer says: Scoffing is a severe sin, as at first one is punished with suffering, and ultimately one is punished with extermination. Rabbi Shimon ben Pazi taught: “Happy is the man that has not walked in the counsel of the wicked,” this is referring to the theaters and circuses of gentiles; “nor stood in the way of sinners,” this is referring to one who has not stood as an observer at bestial contests bekinigiyyon; “nor sat in the seat of the scornful,” this is referring to one who has not sat in the bad company of people who engage in scoffing and jeering.,Lest a person say: Since I did not go to theaters and circuses, and did not stand in bestial contests, I will go and indulge in sleep, the verse states: “And he meditates in His law day and night” (Psalms 1:2). This demonstrates that it is not sufficient simply to avoid transgressions; rather, it is necessary to engage actively in Torah study.,§ The Gemara relates an alternative homiletic interpretation of the verse discussed above. Rav Shmuel bar Naḥmani says that Rabbi Yonatan says: “Happy is the man that has not walked in the counsel of the wicked” (Psalms 1:1); this'' None |
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113. Strabo, Geography, 15.1.60
Tagged with subjects: • Clement of Alexandria • Clement of Alexandria, assimilation of heresy to paganism
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 331; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 167
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15.1.60 of the Garmanes, the most honourable, he says, are the Hylobii, who live in the forests, and subsist on leaves and wild fruits: they are clothed with garments made of the bark of trees, and abstain from commerce with women and from wine. The kings hold communication with them by messengers, concerning the causes of things, and through them worship and supplicate the Divinity.Second in honour to the Hylobii, are the physicians, for they apply philosophy to the study of the nature of man. They are of frugal habits, but do not live in the fields, and subsist upon rice and meal, which every one gives when asked, and receive them hospitably. They are able to cause persons to have a numerous offspring, and to have either male or female children, by means of charms. They cure diseases by diet, rather than by medicinal remedies. Among the latter, the most in repute are unguents and cataplasms. All others they suppose partake greatly of a noxious nature.Both this and the other class of persons practise fortitude, as well in supporting active toil as in enduring suffering, so that they will continue a whole day in the same posture, without motion.There are enchanters and diviners, versed in the rites and customs relative to the dead, who go about villages and towns begging. There are others who are more civilized and better informed than these, who inculcate the vulgar opinions concerning Hades, which, according to their ideas, tend to piety and sanctity. Women study philosophy with some of them, but abstain from sexual intercourse.'' None |
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114. None, None, nan
Tagged with subjects: • Clement (author of 1 clement) • Clement, Second • Clement, Second, date and place of composition • Clement, Second, sections
Found in books: Esler (2000), The Early Christian World, 512; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 398, 402
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115. None, None, nan
Tagged with subjects: • Clement of Alexandria
Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 246; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 40
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116. None, None, nan
Tagged with subjects: • Clement of Alexandria
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 215; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 215
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117. None, None, nan
Tagged with subjects: • Clement of Alexandria
Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 95
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