1. Hebrew Bible, Proverbs, 1.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •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, 347| 1.14. "גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃", | 1.14. "Cast in thy lot among us; Let us all have one purse’—", |
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2. Hebrew Bible, Psalms, 49.13, 49.21, 57.5-57.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •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, 346, 350, 351, 443, 444| 49.13. "וְאָדָם בִּיקָר בַּל־יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃", 49.21. "אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃", 57.5. "נַפְשִׁי בְּתוֹךְ לְבָאִם אֶשְׁכְּבָה לֹהֲטִים בְּנֵי־אָדָם שִׁנֵּיהֶם חֲנִית וְחִצִּים וּלְשׁוֹנָם חֶרֶב חַדָּה׃", 57.6. "רוּמָה עַל־הַשָּׁמַיִם אֱלֹהִים עַל כָּל־הָאָרֶץ כְּבוֹדֶךָ׃", | 49.13. "But man abideth not in honour; He is like the beasts that perish.", 49.21. "Man that is in honour understandeth not; He is like the beasts that perish.", 57.5. "My soul is among lions, I do lie down among them that are aflame; Even the sons of men, whose teeth are spears and arrows, And their tongue a sharp sword.", 57.6. "Be Thou exalted, O God, above the heavens; Thy glory be above all the earth.", |
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3. Hebrew Bible, Leviticus, 11.4-11.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •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, 351| 11.4. "אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃", 11.4. "וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃", 11.5. "וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם׃", 11.6. "וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃", 11.7. "וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃", 11.8. "מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם׃", | 11.4. "Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.", 11.5. "And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you.", 11.6. "And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you", 11.7. "And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.", 11.8. "of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you.", |
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4. Hebrew Bible, Exodus, 1.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •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, 440| 1.7. "וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם׃", | 1.7. "And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.", |
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5. Hebrew Bible, Genesis, 3.20, 4.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •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, 352| 4.25. "וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃", | 3.20. "And the man called his wife’s name Eve; because she was the mother of all living.", 4.25. "And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’", |
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6. Hebrew Bible, Jeremiah, 5.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •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, 347, 350, 351| 5.8. "סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל־אֵשֶׁת רֵעֵהוּ יִצְהָלוּ׃", | 5.8. "They are become as well-fed horses, lusty stallions; Every one neigheth after his neighbour’s wife.", |
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7. Hebrew Bible, Isaiah, 49.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •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, 440| 49.9. "לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל־דְּרָכִים יִרְעוּ וּבְכָל־שְׁפָיִים מַרְעִיתָם׃", | 49.9. "Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;", |
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| 8. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 443 |
| 9. Aristotle, Prior Analytics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •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, 437 |
| 10. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •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, 441 |
11. Cicero, Tusculan Disputations, 4.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •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, 440| 4.26. definiunt autem animi aegrotationem opinationem St. fr. 3, 427 vehementem de re non expetenda, tamquam valde expetenda sit, inhaerentem et penitus insitam. quod autem nascitur ex offensione, ita definiunt: opinionem vehementem de re non fugienda inhaerentem et penitus insitam tamquam fugienda; fugienda expetenda KRH haec autem opinatio est iudicatio iuditio K 1 ( add. 2 ) se scire, quod nesciat. aegrotationi autem talia quaedam subiecta sunt: avaritia, ambitio, mulierositas, pervicacia, pervicatia KV ligurritio, vinulentia, vinulentia Non. vinol. X cf. Mue. cuppedia, ambitio ... 23 cuppedia Non. 85, 10 cu pedia G et si qua similia. est autem avaritia opinatio vehemens de pecunia, quasi valde expetenda sit, inhaerens et penitus insita, similisque est eiusdem generis definitio reliquarum. | |
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12. Philo of Alexandria, On Husbandry, 175-176 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 440 | 176. Now by the two expressions suddenly and immediately, the involuntary character of the deviation of the soul is manifested. For with reference to intentional sins there is need of time to consider where, and when, and how a thing is to be done. But unintentional sins are committed suddenly, without any consideration, and, if it be possible to say such a thing they strike upon the man without any time at all. |
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13. New Testament, 2 Corinthians, 6.17, 11.2-11.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •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, 350, 351, 352| 6.17. 11.2. ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ χριστῷ· 11.3. φοβοῦμαι δὲ μή πως, ὡςὁ ὄφις ἐξηπάτησενΕὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν χριστόν. | |
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14. New Testament, 2 Timothy, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •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| 3.16. πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, | 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, |
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15. New Testament, Romans, 7.2, 7.4, 8.5-8.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •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, 350, 351, 352| 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. 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. | 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. 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. |
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16. New Testament, Matthew, 5.9, 18.20, 19.6, 22.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •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, 346, 347, 349, 352, 440| 5.9. μακάριοι οἱ εἰρηνοποιοί, ὅτι [αὐτοὶ] υἱοὶ θεοῦ κληθήσονται. 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 19.6. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 22.30. ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσίν· | 5.9. Blessed are the peacemakers, For they shall be called sons of God. 18.20. For where two or three are gathered together in my name, there I am in the midst of them." 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart." 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. |
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17. New Testament, 1 Timothy, 4.3-4.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •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, 346| 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4. ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 4.5. ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. | 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. |
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18. New Testament, 1 Corinthians, 6.12-6.13, 6.18, 10.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •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, 348, 349, 350, 351| 6.12. Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. 6.13. τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι· 6.18. φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. 10.32. ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, | 6.12. "All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.13. "Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; |
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19. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •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, 349| 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. | 15.44. So 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. |
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20. New Testament, 1 Peter, 2.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •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, 352| 2.16. ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλʼ ὡς θεοῦ δοῦλοι. | 2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. |
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| 21. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •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, 446 |
| 22. Irenaeus, Refutation of All Heresies, 1.1.3, 1.8.1, 1.22.1, 1.25.3, 1.28.1-1.28.2, 2.34.3, 3.11.7, 4.41.3-4.41.4, 5.8.2-5.8.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •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, 345, 346, 351, 352, 438 |
| 23. Clement of Alexandria, Miscellanies, 1.27.171-1.27.172, 1.42.4, 2.7.23, 2.16.72-2.16.73, 3.18.106-3.18.107, 7.16.100-7.16.102 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 346, 347, 348 |
| 24. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 39.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •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, 441 |
| 25. Clement of Alexandria, Exhortation To The Greeks, 1.6.3, 10.89.1, 10.96.2, 10.105.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •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, 440, 444 |
| 26. Clement of Alexandria, Christ The Educator, 2.16.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •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, 347, 440, 444 |
| 27. Iamblichus, Life of Pythagoras, 7.34 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •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, 446 |
28. Diogenes Laertius, Lives of The Philosophers, 7.23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •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, 440 | 7.23. Again he would say that if we want to master the sciences there is nothing so fatal as conceit, and again there is nothing we stand so much in need of as time. To the question Who is a friend? his answer was, A second self (alter ego). We are told that he was once chastising a slave for stealing, and when the latter pleaded that it was his fate to steal, Yes, and to be beaten too, said Zeno. Beauty he called the flower of chastity, while according to others it was chastity which he called the flower of beauty. Once when he saw the slave of one of his acquaintance marked with weals, I see, said he, the imprints of your anger. To one who had been drenched with unguent, Who is this, quoth he, who smells of woman? When Dionysius the Renegade asked, Why am I the only pupil you do not correct? the reply was, Because I mistrust you. To a stripling who was talking nonsense his words were, The reason why we have two ears and only one mouth is that we may listen the more and talk the less. |
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29. Origen, Against Celsus, 7.41-7.42 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •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, 443 | 7.41. But let us consider who those persons are whose guidance Celsus would have us to follow, so that we may not be in want of guides who are recommended both by their antiquity and sanctity. He refers us to divinely inspired poets, as he calls them, to wise men and philosophers, without mentioning their names; so that, after promising to point out those who should guide us, he simply hands us over in a general way to divinely inspired poets, wise men, and philosophers. If he had specified their names in particular, we should have felt ourselves bound to show him that he wished to give us as guides men who were blinded to the truth, and who must therefore lead us into error; or that if not wholly blinded, yet they are in error in many matters of belief. But whether Orpheus, Parmenides, Empedocles, or even Homer himself, and Hesiod, are the persons whom he means by inspired poets, let any one show how those who follow their guidance walk in a better way, or lead a more excellent life, than those who, being taught in the school of Jesus Christ, have rejected all images and statues, and even all Jewish superstition, that they may look upward through the Word of God to the one God, who is the Father of the Word. Who, then, are those wise men and philosophers from whom Celsus would have us to learn so many divine truths, and for whom we are to give up Moses the servant of God, the prophets of the Creator of the world, who have spoken so many things by a truly divine inspiration, and even Him who has given light and taught the way of piety to the whole human race, so that no one can reproach Him if he remains without a share in the knowledge of His mysteries? Such, indeed, was the abounding love which He had for men, that He gave to the more learned a theology capable of raising the soul far above all earthly things; while with no less consideration He comes down to the weaker capacities of ignorant men, of simple women, of slaves, and, in short, of all those who from Jesus alone could have received that help for the better regulation of their lives which is supplied by his instructions in regard to the Divine Being, adapted to their wants and capacities. 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. |
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