The Ancient Mediterranean Religions Index Database

Results for
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Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
cyril	Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 207
cyril, and, origen	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 165, 166, 167, 168, 189
cyril, and, orthodoxy	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 159, 165, 184, 185, 189
cyril, and, roman empire	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196, 197
cyril, bailey	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 69, 147, 155
cyril, bishop of alexandria	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 70, 73, 78, 216, 304, 347, 355
cyril, bishop of alexandria, anti-jewish treatises and homilies of	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 185, 266
cyril, bishop of alexandria, devotions to st. stephen and	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 265, 266
cyril, bishop of alexandria, hypatia and	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 217, 219
cyril, bishop of alexandria, jews expelled from alexandria by	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 2, 215, 216, 217, 219, 224, 225, 348, 352, 353
cyril, bishop of alexandria, marian devotion controversies and	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 255
cyril, bishop of alexandria, orestes and	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 215, 216, 217, 219, 225, 352
cyril, bishop of alexandria, the dialogue of timothy and aquila and	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 224
cyril, bishop of jerusalem	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 184, 230, 246 Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 113
cyril, crucifixion of christ, in	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 186, 187, 188, 189
cyril, defending, nicene theology	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155, 157, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186
cyril, glossary	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 54
cyril, mango	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 174, 372 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 175
cyril, of alexandreia	Huttner (2013), Early Christianity in the Lycus Valley, 315, 327
cyril, of alexandria	Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 214 Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 153, 155, 157, 159, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 202, 204, 206 Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200, 586, 587, 588 DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 105, 111, 112, 113, 119 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 354, 400 Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281, 284, 294 Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 225 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 168, 249 Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 106, 107, 109, 110, 112, 113, 114, 115, 116, 117, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130 Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 235, 243, 252, 255, 258, 259, 261, 263, 264, 267, 268, 269, 270 Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22, 42, 43, 46, 70, 71, 72, 73, 78, 96, 110, 111, 129, 130 Karfíková (2012), Grace and the Will According to Augustine, 164, 298 Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 46, 66, 69, 71, 84, 92, 107, 112, 116, 125, 132 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25, 148, 153, 173, 175 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 275 Levison (2009), Filled with the Spirit, 373 Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 92 Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 132, 135, 136 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 37 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 149 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 118 Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 199, 217, 218, 223 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363 Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 266 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 264, 291, 299
cyril, of alexandria and, christology	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 161, 162
cyril, of alexandria, alexandrian jews and	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 157, 174, 196, 197, 198, 199
cyril, of alexandria, and christ, parallels between	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 169, 170, 171, 172, 173, 195
cyril, of alexandria, and levites, parallels between	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 163
cyril, of alexandria, as biblical theologian	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 159
cyril, of alexandria, aëtian placita and	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 214, 215, 216
cyril, of alexandria, bishop, and cyrus and john at menouthis	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370, 372
cyril, of alexandria, bishop, elimination of isis cult at menouthis	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 374, 376, 377, 387
cyril, of alexandria, bishop, rebuttal of emperor julians polemic	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110, 755
cyril, of alexandria, christological debates of	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 635
cyril, of alexandria, contra julianum	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 214, 215, 216
cyril, of alexandria, emending text of john	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 192
cyril, of alexandria, heresy opposed by	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155, 157, 168, 169, 170, 177, 178, 182, 183, 199, 200, 202
cyril, of alexandria, hermeneutical background of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 159, 161, 162, 199, 200, 202
cyril, of alexandria, historical background of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155, 157
cyril, of alexandria, letters of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 198, 199
cyril, of alexandria, literary output of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 157
cyril, of alexandria, on jewish practice	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 175, 176, 177, 178, 179, 181, 183, 184, 195
cyril, of alexandria, organization of commentary by	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 163, 164, 180, 181, 200
cyril, of alexandria, origen and	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 165, 166, 167, 168, 189
cyril, of alexandria, paraenetic intentions of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 157, 159, 161, 162, 174, 179, 184, 185, 195
cyril, of alexandria, patriarch	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 276
cyril, of alexandria, pauline influence of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 162, 164, 181
cyril, of alexandria, perceived as anti-jewish	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 153
cyril, of alexandria, ps.-orpheus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 83, 84
cyril, of alexandria, second letter to nestorius	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 243
cyril, of alexandria, third letter to nestorius	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 243
cyril, of alexandria, translation of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 153, 157
cyril, of alexandria, two-level exegesis of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 165, 166, 167, 168
cyril, of dreams, in late antique and medieval christian literature, scythopolis, life of st. euthymios	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747
cyril, of dreams, in late antique and medieval christian literature, scythopolis, life of st. saba	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758
cyril, of history of the monks of palestine scythopolis	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33
cyril, of jerusalem	Amsler (2023), Knowledge Construction in Late Antiquity, 125 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 97 Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281, 284, 290, 296, 301, 302 Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 254 Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 21 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 18, 19, 20, 22, 23, 97, 142, 148 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 275 Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 27, 33, 34, 35, 36, 38, 39, 40, 41, 42, 43, 45, 139 Levison (2009), Filled with the Spirit, 373 Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 10, 11, 14, 31, 35, 36, 43, 44, 73, 96, 104, 105 Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 140 Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 97, 139, 200, 201, 205 Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 441 Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 58, 67 Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 4, 31, 34 Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 15, 16, 248, 249, 250, 251, 252, 253, 254, 255, 261, 262, 263 Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 90, 142, 274, 276
cyril, of jerusalem, letter to constantius	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 92, 116
cyril, of jerusalem, letter to constantius, daniel, book of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 10, 126
cyril, of jerusalem, on the senses	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 148
cyril, of scythopolis	Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 219, 223 Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 616 Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 142 Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 136, 154, 155, 156, 167, 178, 221 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 197 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 64 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 170 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 24, 25, 26, 28, 29, 30, 31, 32, 33, 150, 151, 164, 165, 169, 244 Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 138, 139 Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 127, 128, 157, 161, 162, 164, 165 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 334
cyril, of scythopolis, history of the monks of palestine	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33
cyril, old testament, in	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 159
cyril, on, aristotle and aristotelianism	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 215
cyril, on, aëtius placita	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 214, 215, 216
cyril, on, law	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 175, 176, 177, 178, 179, 183, 184, 185, 186
cyril, on, plutarch	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 215, 216
cyril, on, stoics and stoicism	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 215
cyril, on, thales	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 214
cyril, opposing, antioch, theology of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 168
cyril, opposing, heresy	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155, 157, 168, 169, 170, 177, 178, 182, 183, 199, 200, 202
cyril, paul, in	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 162, 164, 171, 172, 181, 194
cyrille, vogel	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 128
cyrillic	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 333
cyril’s, audience, jews, jewish people, as	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 174, 177, 178, 179, 180, 181, 182, 183, 185, 188, 189
cyril’s, familiarity with, eusebius of caesarea	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 214
cyril’s, familiarity with, pseudo-justin	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 214

List of validated texts:

17 validated results for "cyril"

1. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cyril of Jerusalem • Cyrillic

Found in books: Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 15; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 333

2. New Testament, Acts, 7.36 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cyril of Jerusalem • Cyril of Scythopolis

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 136; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 73

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7.36 οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα.'' None

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7.36 This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. '' None

3. New Testament, John, 1.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cyril of Alexandria • Cyril of Alexandria, Nestorius and

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 249

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1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.'' None

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1.5 The light shines in the darkness, and the darkness hasn't overcome it. "" None

4. New Testament, Luke, 8.26-8.33, 24.41-24.43 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cyril of Jerusalem • Cyril of Scythopolis • Vogel, Cyrille

Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 142; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 128; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 248; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 334

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8.26 Καὶ κατέπλευσαν εἰς τὴν χώραν τῶν Γερασηνῶν, ἥτις ἐστὶν ἀντίπερα τῆς Γαλιλαίας. ^8.27 ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλʼ ἐν τοῖς μνήμασιν. ^8.28 ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς· ^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. ^8.30 ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς Τί σοὶ ὄνομά ἐστιν; ὁ δὲ εἶπεν Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν. ^8.31 καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. ^8.32 Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς. ^8.33 ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη. ^24.41 Ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς Ἔχετέ τι βρώσιμον ἐνθάδε; ^24.42 οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος· ^24.43 καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν.'' None

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8.26 They arrived at the country of the Gadarenes, which is opposite Galilee. ' "^8.27 When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. " '^8.28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don\'t torment me!" ^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. ^8.30 Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. ^8.31 They begged him that he would not command them to go into the abyss. ^8.32 Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. ^8.33 The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. ^24.41 While they still didn\'t believe for joy, and wondered, he said to them, "Do you have anything here to eat?" ^24.42 They gave him a piece of a broiled fish and some honeycomb. ^24.43 He took it, and ate in front of them. '' None

5. New Testament, Matthew, 8.24, 8.28, 8.31-8.34, 24.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cyril of Alexandria • Cyril of Alexandria, Pauline influence of • Cyril of Alexandria, heresy opposed by • Cyril of Alexandria, on Jewish practice • Cyril of Alexandria, organization of commentary by • Cyril of Alexandria, paraenetic intentions of • Cyril of Jerusalem • Cyril of Scythopolis • Jews (Jewish people), as Cyril’s audience • Nicene theology, Cyril defending • Paul, in Cyril • heresy, Cyril opposing • law, Cyril on

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 164, 177, 179, 180, 181, 182, 183; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 19; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 96; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 334

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8.24 καὶ ἰδοὺ σεισμὸς μέγας ἐγένετο ἐν τῇ θαλάσσῃ, ὥστε τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων· αὐτὸς δὲ ἐκάθευδεν. ^8.28 Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. ^8.31 οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. ^8.32 καὶ εἶπεν αὐτοῖς Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθαν εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. ^8.33 Οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. ^8.34 καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ, καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν. ^24.2 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ καταλυθήσεται.'' None

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8.24 Behold, a great tempest arose in the sea, so much that the boat was covered with the waves, but he was asleep. ^8.28 When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. ^8.31 The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs." ^8.32 He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. ^8.33 Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. ^8.34 Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. ^24.2 But he answered them, "Don\'t you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down."'' None

6. Ammianus Marcellinus, History, 15.7.7 (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Cyril of Alexandria

Found in books: Esler (2000), The Early Christian World, 600; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 71

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15.7.7 Athanasius, at that time bishop of Alexandria, was a man who exalted himself above his calling and tried to pry into matters outside his province, as persistent rumours revealed; therefore an assembly which had been convoked of members of that same sect—a synod, as they call it—deposed him from the rank that he held.'' None

7. Socrates Scholasticus, Ecclesiastical History, 7.13-7.14 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyril (bishop of Alexandria) • Cyril (bishop of Alexandria), Hypatia and • Cyril (bishop of Alexandria), Jews expelled from Alexandria by • Cyril (bishop of Alexandria), Orestes and • Cyril of Alexandria • Cyril of Alexandria, Alexandrian Jews and • Roman Empire, Cyril and

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 347; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 2, 215, 216, 217, 348; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363

sup>
7.13 About this same time it happened that the Jewish inhabitants were driven out of Alexandria by Cyril the bishop on the following account. The Alexandrian public is more delighted with tumult than any other people: and if at any time it should find a pretext, breaks forth into the most intolerable excesses; for it never ceases from its turbulence without bloodshed. It happened on the present occasion that a disturbance arose among the populace, not from a cause of any serious importance, but out of an evil that has become very popular in almost all cities, viz. a fondness for dancing exhibitions. In consequence of the Jews being disengaged from business on the Sabbath, and spending their time, not in hearing the Law, but in theatrical amusements, dancers usually collect great crowds on that day, and disorder is almost invariably produced. And although this was in some degree controlled by the governor of Alexandria, nevertheless the Jews continued opposing these measures. And although they are always hostile toward the Christians they were roused to still greater opposition against them on account of the dancers. When therefore Orestes the prefect was publishing an edict - for so they are accustomed to call public notices - in the theatre for the regulation of the shows, some of the bishop Cyril's party were present to learn the nature of the orders about to be issued. There was among them a certain Hierax, a teacher of the rudimental branches of literature, and one who was a very enthusiastic listener of the bishop Cyril's sermons, and made himself conspicuous by his forwardness in applauding. When the Jews observed this person in the theatre, they immediately cried out that he had come there for no other purpose than to excite sedition among the people. Now Orestes had long regarded with jealousy the growing power of the bishops, because they encroached on the jurisdiction of the authorities appointed by the emperor, especially as Cyril wished to set spies over his proceedings; he therefore ordered Hierax to be seized, and publicly subjected him to the torture in the theatre. Cyril, on being informed of this, sent for the principal Jews, and threatened them with the utmost severities unless they desisted from their molestation of the Christians. The Jewish populace on hearing these menaces, instead of suppressing their violence, only became more furious, and were led to form conspiracies for the destruction of the Christians; one of these was of so desperate a character as to cause their entire expulsion from Alexandria; this I shall now describe. Having agreed that each one of them should wear a ring on his finger made of the bark of a palm branch, for the sake of mutual recognition, they determined to make a nightly attack on the Christians. They therefore sent persons into the streets to raise an outcry that the church named after Alexander was on fire. Thus many Christians on hearing this ran out, some from one direction and some from another, in great anxiety to save their church. The Jews immediately fell upon and slew them; readily distinguishing each other by their rings. At daybreak the authors of this atrocity could not be concealed: and Cyril, accompanied by an immense crowd of people, going to their synagogues- for so they call their house of prayer- took them away from them, and drove the Jews out of the city, permitting the multitude to plunder their goods. Thus the Jews who had inhabited the city from the time of Alexander the Macedonian were expelled from it, stripped of all they possessed, and dispersed some in one direction and some in another. One of them, a physician named Adamantius, fled to Atticus bishop of Constantinople, and professing Christianity, some time afterwards returned to Alexandria and fixed his residence there. But Orestes the governor of Alexandria was filled with great indignation at these transactions, and was excessively grieved that a city of such magnitude should have been suddenly bereft of so large a portion of its population; he therefore at once communicated the whole affair to the emperor. Cyril also wrote to him, describing the outrageous conduct of the Jews; and in the meanwhile sent persons to Orestes who should mediate concerning a reconciliation: for this the people had urged him to do. And when Orestes refused to listen to friendly advances, Cyril extended toward him the book of gospels, believing that respect for religion would induce him to lay aside his resentment. When, however, even this had no pacific effect on the prefect, but he persisted in implacable hostility against the bishop, the following event afterwards occurred. " "^7.14 Some of the monks inhabiting the mountains of Nitria, of a very fiery disposition, whom Theophilus some time before had unjustly armed against Dioscorus and his brethren, being again transported with an ardent zeal, resolved to fight in behalf of Cyril. About five hundred of them therefore quitting their monasteries, came into the city; and meeting the prefect in his chariot, they called him a pagan idolater, and applied to him many other abusive epithets. He supposing this to be a snare laid for him by Cyril, exclaimed that he was a Christian, and had been baptized by Atticus the bishop at Constantinople. As they gave but little heed to his protestations, and a certain one of them named Ammonius threw a stone at Orestes which struck him on the head and covered him with the blood that flowed from the wound, all the guards with a few exceptions fled, plunging into the crowd, some in one direction and some in another, fearing to be stoned to death. Meanwhile the populace of Alexandria ran to the rescue of the governor, and put the rest of the monks to flight; but having secured Ammonius they delivered him up to the prefect. He immediately put him publicly to the torture, which was inflicted with such severity that he died under the effects of it: and not long after he gave an account to the emperors of what had taken place. Cyril also on the other hand forwarded his statement of the matter to the emperor: and causing the body of Ammonius to be deposited in a certain church, he gave him the new appellation of Thaumasius, ordering him to be enrolled among the martyrs, and eulogizing his magimity in church as that of one who had fallen in a conflict in defense of piety. But the more sober-minded, although Christians, did not accept Cyril's prejudiced estimate of him; for they well knew that he had suffered the punishment due to his rashness, and that he had not lost his life under the torture because he would not deny Christ. And Cyril himself being conscious of this, suffered the recollection of the circumstance to be gradually obliterated by silence. But the animosity between Cyril and Orestes did not by any means subside at this point, but was kindled afresh by an occurrence similar to the preceding. "" None

8. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyril of Alexandria • Cyril of Jerusalem

Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 43; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 23

9. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Christology, Cyril of Alexandria and • Cyril of Alexandria • Cyril of Alexandria, Origen and • Cyril of Alexandria, Pauline influence of • Cyril of Alexandria, and Christ, parallels between • Cyril of Alexandria, and Levites, parallels between • Cyril of Alexandria, heresy opposed by • Cyril of Alexandria, hermeneutical background of • Cyril of Alexandria, on Jewish practice • Cyril of Alexandria, organization of commentary by • Cyril of Alexandria, paraenetic intentions of • Cyril of Alexandria, two-level exegesis of • Jews (Jewish people), as Cyril’s audience • Nicene theology, Cyril defending • Origen, Cyril and • Paul, in Cyril • heresy, Cyril opposing • law, Cyril on • orthodoxy, Cyril and

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 162, 163, 165, 170, 171, 172, 175, 176, 178, 181, 194; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 261, 264

10. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyril of Alexandria • Cyril of Alexandria (bishop), and Cyrus and John at Menouthis

Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 71, 72; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370

11. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyril of Alexandria • Cyril of Scythopolis

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 616; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 78

12. None, None, nan (6th cent. CE - 6th cent. CE)
Tagged with subjects: • Cyril of Alexandria • Cyril of Jerusalem • Cyril of Scythopolis

Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25, 148; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 138, 139

13. None, None, nan
Tagged with subjects: • Cyril (bishop of Alexandria), Hypatia and • Cyril (bishop of Alexandria), Jews expelled from Alexandria by • Cyril (bishop of Alexandria), Orestes and • Cyril of Alexandria • Cyril of Alexandria, Alexandrian Jews and • Roman Empire, Cyril and

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 219

14. None, None, nan
Tagged with subjects: • Cyril (bishop of Alexandria), Jews expelled from Alexandria by • Cyril (bishop of Alexandria), The Dialogue of Timothy and Aquila and • Cyril of Alexandria

Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 72; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 224

15. None, None, nan
Tagged with subjects: • Cyril of Scythopolis • Dreams (in Late Antique and Medieval Christian literature), Cyril of Scythopolis, Life of St. Euthymios • Dreams (in Late Antique and Medieval Christian literature), Cyril of Scythopolis, Life of St. Saba

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 221; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 30, 150; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758

16. None, None, nan
Tagged with subjects: • Cyril of Scythopolis • Dreams (in Late Antique and Medieval Christian literature), Cyril of Scythopolis, Life of St. Euthymios • Dreams (in Late Antique and Medieval Christian literature), Cyril of Scythopolis, Life of St. Saba

Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 29; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758

17. None, None, nan
Tagged with subjects: • Cyril of Jerusalem

Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 290; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 34, 35; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 35, 36

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