1. Hebrew Bible, Leviticus, 19.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 249| 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", | 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.", |
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2. Hebrew Bible, Numbers, 22.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 66| 22.21. "וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־אֲתֹנוֹ וַיֵּלֶךְ עִם־שָׂרֵי מוֹאָב׃", | 22.21. "And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.", |
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3. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 125| 32.11. "קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל־הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת־עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת־הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת׃", | 32.11. "I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant; for with my staff I passed over this Jordan; and now I am become two camps.", |
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4. Hebrew Bible, Psalms, 50.20-50.21, 78.16, 105.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25; Levison (2009), Filled with the Spirit, 373| 50.21. "אֵלֶּה עָשִׂיתָ וְהֶחֱרַשְׁתִּי דִּמִּיתָ הֱיוֹת־אֶהְיֶה כָמוֹךָ אוֹכִיחֲךָ וְאֶעֶרְכָה לְעֵינֶיךָ׃", 78.16. "וַיּוֹצִא נוֹזְלִים מִסָּלַע וַיּוֹרֶד כַּנְּהָרוֹת מָיִם׃", 105.41. "פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָר׃", | 50.20. "Thou sittest and speakest against thy brother; Thou slanderest thine own mother's son.", 50.21. "These things hast thou done, and should I have kept silence? Thou hadst thought that I was altogether such a one as thyself; but I will reprove thee, and set the cause before thine eyes.", 78.16. "He brought streams also out of the rock, And caused waters to run down like rivers.", 105.41. "He opened the rock, and waters gushed out; They ran, a river in the dry places.", |
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| 5. Hebrew Bible, Ruth, 15.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 130 |
6. Hebrew Bible, Joel, 1.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •christology, cyril of alexandria and •cyril of alexandria •cyril of alexandria, pauline influence of •cyril of alexandria, hermeneutical background of •cyril of alexandria, paraenetic intentions of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 162| 1.5. "הָקִיצוּ שִׁכּוֹרִים וּבְכוּ וְהֵילִלוּ כָּל־שֹׁתֵי יָיִן עַל־עָסִיס כִּי נִכְרַת מִפִּיכֶם׃", | 1.5. "Awake, ye drunkards, and weep, And wail, all ye drinkers of wine, Because of the sweet wine, For it is cut off from your mouth.", |
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7. Hebrew Bible, Exodus, 14.21, 17.1-17.7, 20.5, 23.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 186; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 66; Levison (2009), Filled with the Spirit, 373| 14.21. "וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃", 17.1. "וַיִּסְעוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמִּדְבַּר־סִין לְמַסְעֵיהֶם עַל־פִּי יְהוָה וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָם׃", 17.1. "וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר־לוֹ מֹשֶׁה לְהִלָּחֵם בַּעֲמָלֵק וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָה׃", 17.2. "וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ תְּנוּ־לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה־תְּרִיבוּן עִמָּדִי מַה־תְּנַסּוּן אֶת־יְהוָה׃", 17.3. "וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל־מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת־בָּנַי וְאֶת־מִקְנַי בַּצָּמָא׃", 17.4. "וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻנִי׃", 17.5. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת־הַיְאֹר קַח בְּיָדְךָ וְהָלָכְתָּ׃", 17.6. "הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל־הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל׃", 17.7. "וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל־רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת־יְהוָה לֵאמֹר הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ אִם־אָיִן׃", 20.5. "לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 23.7. "מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃", | 14.21. "And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.", 17.1. "And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the LORD, and encamped in Rephidim; and there was no water for the people to drink.", 17.2. "Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try the LORD?’", 17.3. "And the people thirsted there for water; and the people murmured against Moses, and said: ‘Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?’", 17.4. "And Moses cried unto the LORD, saying: ‘What shall I do unto this people? they are almost ready to stone me.’", 17.5. "And the LORD said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.", 17.6. "Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.", 17.7. "And the name of the place was called Massah, and Meribah, because of the striving of the children of Israel, and because they tried the LORD, saying: ‘Is the LORD among us, or not?’", 20.5. "thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;", 23.7. "Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.", |
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8. Hebrew Bible, Deuteronomy, 5.9, 7.5, 16.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cyril of alexandria •cyril of alexandria, and levites, parallels between •cyril of alexandria, organization of commentary by Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 163, 186; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200| 5.9. "לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃", 7.5. "כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃", 16.18. "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃", | 5.9. "Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me,", 7.5. "But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.", 16.18. "Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.", |
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| 9. Hebrew Bible, Joshua, 24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 587 |
10. Homer, Iliad, 15.362-15.364 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 225 | 15.362. / Therethrough they poured forward rank on rank, and before them went Apollo, bearing the priceless aegis. And full easily did he cast down the wall of the Achaeans, even as when a boy scattereth the sand by the sea, one that makes of it a plaything in his childishness, and then again confounds it with hands and feet as he maketh sport: 15.363. / Therethrough they poured forward rank on rank, and before them went Apollo, bearing the priceless aegis. And full easily did he cast down the wall of the Achaeans, even as when a boy scattereth the sand by the sea, one that makes of it a plaything in his childishness, and then again confounds it with hands and feet as he maketh sport: 15.364. / Therethrough they poured forward rank on rank, and before them went Apollo, bearing the priceless aegis. And full easily did he cast down the wall of the Achaeans, even as when a boy scattereth the sand by the sea, one that makes of it a plaything in his childishness, and then again confounds it with hands and feet as he maketh sport: |
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11. Hebrew Bible, Amos, 7.9 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 130| 7.9. "וְנָשַׁמּוּ בָּמוֹת יִשְׂחָק וּמִקְדְּשֵׁי יִשְׂרָאֵל יֶחֱרָבוּ וְקַמְתִּי עַל־בֵּית יָרָבְעָם בֶּחָרֶב׃", | 7.9. "And the high places of Isaac shall be desolate, And the sanctuaries of Israel shall be laid waste; And I will rise against the house of Jeroboam with the sword.", |
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12. Hebrew Bible, Isaiah, 2.2-2.3, 9.1, 18.2, 41.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cyril of alexandria •cyril of alexandria, as biblical theologian •cyril of alexandria, hermeneutical background of •cyril of alexandria, paraenetic intentions of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 159; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 121; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 125; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 175| 2.2. "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃", 2.2. "בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃", 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 9.1. "הָעָם הַהֹלְכִים בַּחֹשֶׁךְ רָאוּ אוֹר גָּדוֹל יֹשְׁבֵי בְּאֶרֶץ צַלְמָוֶת אוֹר נָגַהּ עֲלֵיהֶם׃", 9.1. "וַיְשַׂגֵּב יְהוָה אֶת־צָרֵי רְצִין עָלָיו וְאֶת־אֹיְבָיו יְסַכְסֵךְ׃", 18.2. "הַשֹּׁלֵחַ בַּיָּם צִירִים וּבִכְלֵי־גֹמֶא עַל־פְּנֵי־מַיִם לְכוּ מַלְאָכִים קַלִּים אֶל־גּוֹי מְמֻשָּׁךְ וּמוֹרָט אֶל־עַם נוֹרָא מִן־הוּא וָהָלְאָה גּוֹי קַו־קָו וּמְבוּסָה אֲשֶׁר־בָּזְאוּ נְהָרִים אַרְצוֹ׃", 41.8. "וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃", | 2.2. "And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it.", 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 9.1. "The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them hath the light shined.", 18.2. "That sendeth ambassadors by the sea, Even in vessels of papyrus upon the waters! Go, ye swift messengers, To a nation tall and of glossy skin, To a people terrible from their beginning onward; A nation that is sturdy and treadeth down, Whose land the rivers divide!", 41.8. "But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;", |
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| 13. Hebrew Bible, Jeremiah, 38 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 586 |
14. Hebrew Bible, Judges, 11.30-11.40 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 46| 11.31. "וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃", 11.32. "וַיַּעֲבֹר יִפְתָּח אֶל־בְּנֵי עַמּוֹן לְהִלָּחֶם בָּם וַיִתְּנֵם יְהוָה בְּיָדוֹ׃", 11.33. "וַיַּכֵּם מֵעֲרוֹעֵר וְעַד־בּוֹאֲךָ מִנִּית עֶשְׂרִים עִיר וְעַד אָבֵל כְּרָמִים מַכָּה גְּדוֹלָה מְאֹד וַיִּכָּנְעוּ בְּנֵי עַמּוֹן מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 11.34. "וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃", 11.35. "וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃", 11.36. "וַתֹּאמֶר אֵלָיו אָבִי פָּצִיתָה אֶת־פִּיךָ אֶל־יְהוָה עֲשֵׂה לִי כַּאֲשֶׁר יָצָא מִפִּיךָ אַחֲרֵי אֲשֶׁר עָשָׂה לְךָ יְהוָה נְקָמוֹת מֵאֹיְבֶיךָ מִבְּנֵי עַמּוֹן׃", 11.37. "וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי [וְרֵעוֹתָי׃]", 11.38. "וַיֹּאמֶר לֵכִי וַיִּשְׁלַח אוֹתָהּ שְׁנֵי חֳדָשִׁים וַתֵּלֶךְ הִיא וְרֵעוֹתֶיהָ וַתֵּבְךְּ עַל־בְּתוּלֶיהָ עַל־הֶהָרִים׃", 11.39. "וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃", | 11.30. "And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands,", 11.31. "then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering.", 11.32. "So Yiftaĥ passed over to the children of ῾Ammon to fight against them: and the Lord delivered them into his hands.", 11.33. "And he smote them from ῾Aro῾er, as far as Minnit, twenty cities, and as far as Avel-keramim, with a very great slaughter. Thus the children of ῾Ammon were subdued before the children of Yisra᾽el.", 11.34. "And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter.", 11.35. "And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back.", 11.36. "And she said to him, My father, if thou hast opened thy mouth to the Lord, do to me according to that which has proceeded out of thy mouth; seeing that the Lord has taken vengeance for thee of thy enemies, of the children of ῾Ammon.", 11.37. "And she said to her father, Let this thing be done for me: let me alone two months, that I may go and wander down the mountain sides, and bewail my virginity, I and my friends.", 11.38. "And he said, Go. And he sent her away for two months: and she went with her companions, and wept for her virginity upon the mountains.", 11.39. "And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el,", 11.40. "that the daughters of Yisra᾽el went yearly to lament the daughter of Yiftaĥ, the Gil῾adite four days in the year.", |
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15. Hebrew Bible, 2 Kings, 3.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 46| 3.27. "וַיִּקַּח אֶת־בְּנוֹ הַבְּכוֹר אֲשֶׁר־יִמְלֹךְ תַּחְתָּיו וַיַּעֲלֵהוּ עֹלָה עַל־הַחֹמָה וַיְהִי קֶצֶף־גָּדוֹל עַל־יִשְׂרָאֵל וַיִּסְעוּ מֵעָלָיו וַיָּשֻׁבוּ לָאָרֶץ׃" | 3.27. "Then he took his eldest son that should have reigned in his stead, and offered him for a burnt-offering upon the wall. And there came great wrath upon Israel; and they departed from him, and returned to their own land." |
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16. Hebrew Bible, Ezekiel, 8.14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 121| 8.14. "וַיָּבֵא אֹתִי אֶל־פֶּתַח שַׁעַר בֵּית־יְהוָה אֲשֶׁר אֶל־הַצָּפוֹנָה וְהִנֵּה־שָׁם הַנָּשִׁים יֹשְׁבוֹת מְבַכּוֹת אֶת־הַתַּמּוּז׃", | 8.14. "Then He brought me to the door of the gate of the LORD’S house which was toward the north; and, behold, there sat the women weeping for Tammuz.", |
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| 17. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 112 |
18. Septuagint, Wisdom of Solomon, 12.4, 14.15, 14.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 130 | 12.4. thou didst hate for their detestable practices,their works of sorcery and unholy rites, 14.15. For a father, consumed with grief at an untimely bereavement,made an image of his child, who had been suddenly taken from him;and he now honored as a god what was once a dead human being,and handed on to his dependents secret rites and initiations. 14.23. For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs, |
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| 19. Hebrew Bible, Daniel, 6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 586 |
20. Septuagint, 2 Maccabees, 4.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 107 | 4.22. He was welcomed magnificently by Jason and the city, and ushered in with a blaze of torches and with shouts. Then he marched into Phoenicia.' |
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21. Septuagint, 3 Maccabees, 2.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 130 | 2.30. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." |
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| 22. Philo of Alexandria, On The Preliminary Studies, 124-125, 106 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 115 |
23. Philo of Alexandria, On Drunkenness, 168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 125 | 168. For even if education, holding a torch to the mind, conducts it on his way, kindling its own peculiar light, it would still, with reference to the perception of existing things, do harm rather than good; for a slight light is naturally liable to be extinguished by dense darkness, and when the light is extinguished all power of seeing is useless. |
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24. Philo of Alexandria, On Flight And Finding, 139 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 115 | 139. What then is this bread? Tell us. "This," says he, "is the word which the Lord has appointed." This divine appointment at the same time both illuminates and sweetens the soul, which is endowed with sight, shining upon it with the beams of truth, and sweetening with the sweet virtue of persuasion those who thirst and hunger after excellence. |
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25. Philo of Alexandria, On Dreams, 1.118-1.119, 1.164 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 168; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 123 | 1.118. But some persons--supposing that what is meant here by the figurative expression of the sun is the external sense and the mind, which are looked upon as the things which have the power of judging; and that which is meant by place is the divine word--understand the allegory in this manner: the practiser of virtue met with the divine word, after the mortal and human light had set; 1.119. for as long as the mind thinks that it attains to a firm comprehension of the objects of the intellect, and the outward sense conceives that it has a similar understanding of its appropriate objects, and that it dwells amid sublime objects, the divine word stands aloof at a distance; but when each of these comes to confess its own weakness, and sets in a manner while availing itself of concealment, then immediately the right reason of a soul well-practised in virtue comes in a welcome manner to their assistance, when they have begun to despair of their own strength, and await the aid which is invisibly coming to them from without. XX. 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. |
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26. Philo of Alexandria, On The Virtues, 178 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 123 | 178. On which account he calls to him all persons of such a disposition as this, and initiates them in his laws, holding out to them admonitions full of reconciliation and friendship, which exhort men to practise sincerity and to reject pride, and to cling to truth and simplicity, those most necessary virtues which, above all others, contribute to happiness; forsaking all the fabulous inventions of foolish men, which their parents, and nurses, and instructors, and innumerable other persons with whom they have been associated, have from their earliest infancy impressed upon their tender souls, implanting in them inextricable errors concerning the knowledge of the most excellent of all things. |
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27. Philo of Alexandria, On The Life of Moses, 2.71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 123 | 2.71. And while he was still abiding in the mountain he was initiated in the sacred will of God, being instructed in all the most important matters which relate to his priesthood, those which come first in order being the commands of God respecting the building of a temple and all its furniture. |
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| 28. Philo of Alexandria, Allegorical Interpretation, 1.79-1.84 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 249 |
| 29. Philo of Alexandria, Questions On Genesis, 1.21 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200 |
30. Philo of Alexandria, On The Cherubim, 49 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 125 | 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. 49. And God also intimates to us something of this kind by a figure. Since the property of fire is partly to give light, and partly to burn, those who think fit to show themselves obedient to the sacred commands shall live for ever and ever as in a light which is never darkened, having his laws themselves as stars giving light in their soul. But all those who are stubborn and disobedient are for ever inflamed, and burnt, and consumed by their internal appetites, which, like flame, will destroy all the life of those who possess them. XII. |
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31. Philo of Alexandria, Who Is The Heir, 311 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 125 | 311. And how he has compared the soul of man, who loves instruction and who cherishes a hope of arriving at perfection, to a furnace, because each is a vessel in which food is cooked, the one being the vessel in which those meats which are perishable are prepared, and the other that suited to the reception of the imperishable virtues. And the burning torches of fire which are lighted up are the judgments of God who bears the torch, being bright and radiant, which are accustomed to be always placed in the middle between the divided portions; I mean by this the portions set in opposition to one another, of which the whole world is composed. |
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32. New Testament, Colossians, 1.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Karfíková (2012), Grace and the Will According to Augustine, 164| 1.13. ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, | 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; |
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| 33. New Testament, Acts, 12, 16, 28, 13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 37 |
| 34. New Testament, 2 Timothy, 28, 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 387 |
35. Josephus Flavius, Jewish Antiquities, 11.326-11.328 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria (bishop), rebuttal of emperor julians polemic Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110 | 11.326. and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; 11.327. whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. 11.328. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king. |
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36. New Testament, 1 John, 4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281| 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. | 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. |
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37. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 118| 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", | 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", |
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38. New Testament, 2 Peter, 2.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria •cyril of alexandria, and christ, parallels between Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 173| 2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· | 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. |
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39. New Testament, Ephesians, 1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Karfíková (2012), Grace and the Will According to Augustine, 164| 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, | 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, |
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40. New Testament, 1 Timothy, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 123| 3.16. καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· | 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. |
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41. New Testament, Hebrews, 10.5-10.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 132| 10.5. Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει 10.6. 10.7. | 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.'" |
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42. New Testament, Philippians, 3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281| 3.3. ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, | 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; |
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43. New Testament, Romans, 5.5, 8.6, 8.11, 10.2, 11.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria •cyril of alexandria, and christ, parallels between •cyril of alexandria, on jewish practice •cyril of alexandria, paraenetic intentions of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 195; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281, 284, 294; Karfíková (2012), Grace and the Will According to Augustine, 164| 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 10.2. μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον θεοῦ ἔχουσιν· ἀλλʼ οὐ κατʼ ἐπίγνωσιν, 11.36. ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν. | 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. |
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| 44. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 113 |
| 45. Plutarch, On Isis And Osiris, 354 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 225 |
| 46. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 225 |
47. New Testament, John, 1.3-1.5, 1.11, 1.15, 1.32-1.33, 2.24, 3.6-3.8, 3.10, 4.33-4.34, 5.18-5.19, 5.37-5.38, 6.65, 7.37-7.39, 10.7, 10.9, 15.5, 19.11, 19.34-19.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria •cyril of alexandria, origen and •cyril of alexandria, two-level exegesis of •christology, cyril of alexandria and •cyril of alexandria, pauline influence of •cyril of alexandria, hermeneutical background of •cyril of alexandria, paraenetic intentions of •cyril of alexandria, and christ, parallels between •cyril of alexandria, heresy opposed by •cyril of alexandria, on jewish practice Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 162, 167, 170, 171, 177, 187, 193, 194; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 127, 128, 129; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 261; Karfíková (2012), Grace and the Will According to Augustine, 164; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 116; Levison (2009), Filled with the Spirit, 373| 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. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ· 2.24. αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας 3.6. τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. 3.7. μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 3.8. τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλʼ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 3.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις; 4.33. ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους Μή τις ἤνεγκεν αὐτῷ φαγεῖν; 4.34. λέγει αὐτοῖς ὁ Ἰησοῦς Ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον. 5.18. διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι ὅτι οὐ μόνον ἔλυε τὸ σάββατον ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. 5.19. Ἀπεκρίνατο οὖν [ὁ Ἰησοῦς] καὶ ἔλεγεν αὐτοῖς Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφʼ ἑαυτοῦ οὐδὲν ἂν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ. 5.37. καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε, 5.38. καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε ἐν ὑμῖν μένοντα, ὅτι ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ πιστεύετε. 6.65. καὶ ἔλεγεν Διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός. 7.37. Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς ἱστήκει ὁ Ἰησοῦς, καὶ ἔκραξεν λέγων Ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω. 7.38. ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 10.7. Εἶπεν οὖν πάλιν [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐγώ εἰμι ἡ θύρα τῶν προβάτων. 10.9. διʼ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 19.11. ἀπεκρίθη αὐτῷ Ἰησοῦς Οὐκ εἶχες ἐξουσίαν κατʼ ἐμοῦ οὐδεμίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει. 19.34. ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. 19.35. καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ αὐτοῦ ἐστὶν ἡ μαρτυρία, καὶ ἐκεῖνος οἶδεν ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύητε. | 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. 1.11. He came to his own, and those who were his own didn't receive him. 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.'" 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 2.24. But Jesus didn't trust himself to them, because he knew everyone, 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit." 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 4.33. The disciples therefore said one to another, "Has anyone brought him something to eat?" 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father." 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water." 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 10.7. Jesus therefore said to them again, "Most assuredly, I tell you, I am the sheep's door. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 19.11. Jesus answered, "You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin." 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 19.35. He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. |
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48. New Testament, Galatians, 3.6-3.9, 5.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria •cyril of alexandria, pauline influence of •cyril of alexandria, on jewish practice •cyril of alexandria, organization of commentary by Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 181; Karfíková (2012), Grace and the Will According to Augustine, 164| 3.6. καθὼς Ἀβραὰμἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 3.7. Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. 3.8. προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῷ Ἀβραὰμ ὅτιἘνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. 3.9. ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. 5.6. ἐν γὰρ Χριστῷ [Ἰησοῦ] οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη. | 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness." 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed." 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. |
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49. New Testament, Matthew, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 164| 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. | 8.28. 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. |
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50. New Testament, Luke, 2.26, 2.29, 11.2, 11.13, 11.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 191; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 586; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281| 2.26. καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου μὴ ἰδεῖν θάνατον πρὶν [ἢ] ἂν ἴδῃ τὸν χριστὸν Κυρίου. 2.29. Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ· 11.2. εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· 11.13. εἰ οὖν ὑμεῖς πονηροὶ ὑπάρχοντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ [ὁ] ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν. 11.52. οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως· αὐτοὶ οὐκ εἰσήλθατε καὶ τοὺς εἰσερχομένους ἐκωλύσατε. | 2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 2.29. "Now you are releasing your servant, Master, According to your word, in peace; 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?" 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered." |
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| 51. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 116 |
| 52. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 66 |
| 53. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: 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 |
54. Anon., Genesis Rabba, 56.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 46, 125| 56.8. דָּבָר אַחֵר, אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁבִּקֵּשׁ אַבְרָהָם לַעֲקֹד יִצְחָק בְּנוֹ, אָמַר לוֹ אַבָּא בָּחוּר אֲנִי וְחוֹשֵׁשַׁנִי שֶׁמָּא יִזְדַּעֲזַע גּוּפִי מִפַּחֲדָהּ שֶׁל סַכִּין וַאֲצַעֲרֶךָ, וְשֶׁמָּא תִּפָּסֵל הַשְּׁחִיטָה וְלֹא תַעֲלֶה לְךָ לְקָרְבָּן, אֶלָּא כָּפְתֵנִי יָפֶה יָפֶה, מִיָּד וַיַּעֲקֹד אֶת יִצְחָק, כְּלוּם יָכוֹל אָדָם לִכְפּוֹת בֶּן שְׁלשִׁים וָשֶׁבַע [נסח אחר: בן עשרים ושש שנה] אֶלָּא לְדַעְתּוֹ. מִיָּד וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ, הוּא שׁוֹלֵחַ יָד לִטֹּל אֶת הַסַּכִּין וְעֵינָיו מוֹרִידוֹת דְמָעוֹת וְנוֹפְלוֹת דְּמָעוֹת לְעֵינָיו שֶׁל יִצְחָק מֵרַחֲמָנוּתוֹ שֶׁל אַבָּא, וְאַף עַל פִּי כֵן הַלֵּב שָׂמֵחַ לַעֲשׂוֹת רְצוֹן יוֹצְרוֹ, וְהָיוּ הַמַּלְאָכִים מִתְקַבְּצִין כִּתּוֹת כִּתּוֹת מִלְּמַעְלָן, מָה הֲווֹן צָוְחִין (ישעיה לג, ח): נָשַׁמּוּ מְסִלּוֹת שָׁבַת עֹבֵר אֹרַח הֵפֵר בְּרִית מָאַס עָרִים, אֵין רְצוֹנוֹ בִּירוּשָׁלַיִם וּבְבֵית הַמִּקְדָּשׁ שֶׁהָיָה בְּדַעְתּוֹ לְהוֹרִישׁ לְבָנָיו שֶׁל יִצְחָק. (ישעיה לג, ח): לֹא חָשַׁב אֱנוֹשׁ, לֹא עָמְדָה זְכוּת לְאַבְרָהָם לֵית לְכָל בְּרִיָה חֲשִׁיבוּת קֳדָמוֹי. אָמַר רַבִּי אַחָא הִתְחִיל אַבְרָהָם תָּמֵהַּ, אֵין הַדְּבָרִים הַלָּלוּ אֶלָּא דְבָרִים שֶׁל תֵּמַהּ, אֶתְמוֹל אָמַרְתָּ (בראשית כא, יב): כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, חָזַרְתָּ וְאָמַרְתָּ (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְעַכְשָׁיו אַתְּ אָמַר לִי (בראשית כב, יב): אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר, אֶתְמְהָא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים פט, לה): לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה. כְּשֶׁאָמַרְתִּי לְךָ קַח נָא אֶת בִּנְךָ, לֹא אָמַרְתִּי שְׁחָטֵהוּ, אֶלָּא וְהַעֲלֵהוּ, לְשֵׁם חִבָּה אָמַרְתִּי לָךְ, אֲסִקְתֵּיהּ וְקִיַּמְתָּ דְּבָרַי, וְעַתָּה אַחֲתִינֵיהּ. br br [נסח אחר: משלו משל למלך שאמר לאוהבו העלה את בנך על שלחני, הביאו אותו אוהבו וסכינו בידו, אמר המלך וכי העלהו לאכלו אמרתי לך, העלהו אמרתי לך מפני חבתו. הדא הוא דכתיב (ירמיה יט, ה): ולא עלתה על לבי, זה יצחק. ] | 56.8. "Another explanation: Rabbi Itzchak said, \"At the time that Avraham sought to bind Itzchak, his son, [the latter] said to him, 'Father, I am a young man and I am concerned lest my body shake from fear of the knife and I will trouble you, and lest the slaughtering will be invalid and it will not be considered a sacrifice for you. Rather, tie me very well.' Immediately, ‘and he bound Itzchak.' Could he really tie up a man of thirty-seven (a different version: of twenty six years)? Rather, it was with his agreement. Immediately. 'And Avraham sent his hand.' He sends his hand to take the knife and his eyes brings down tears and the tears fall onto the eyes of Itzchak from the mercy of his father. And nonetheless, the heart was happy to do the will of his Maker. And the angels gathered in many groups above them. What did they yell out? 'The ways have become desolate, the wayfarer has ceased; He has rescinded His covet; He has become disgusted with the cities' (Isaiah 33:7) – He does not desire Jerusalem and the Temple that he had in mind to bequeath to the children of Itzchak. 'He did not consider a man' – merit did not stand Avraham well: 'No creation has importance in front of Me.'\" Rabbi Acha said, \"Avraham started to wonder, 'These words are only words of wonder. Yesterday, you told me (Genesis 21:12), \"Because in Itzchak will your seed be called.\" And [then] you went back and said, \"Please take your son.\" And now You say to me, \"Do not send your hand to the youth.\" It is a wonder!' The Holy One, blessed be He, said, 'Avraham, \"I will not profane My covet and the utterances of My lips, I will not change\" (Psalms 89:35) – When I said, \"Please take your son,\" I did not say, \"slaughter him,\" but rather, \"and bring him up.\" For the sake of love did I say [it] to you: I said to you, \"Bring him up,\" and you have fulfilled My words. And now, bring him down.’ [A different version: They said a parable about a king that said to his friend, 'Bring up your son to my table.' His friend brought him up and his knife was in his hand. The king said, 'And did I say to you, \"Bring him up to eat him?\" I said to you, \"Bring him up\"' – [and this was] because of [the king's] love.) This is [the meaning of] what is written (Jeremiah 19:5), 'it did not come up on My heart' – that is Itzchak.\"]", |
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| 55. Justin, First Apology, 1.25.1, 1.61.12, 1.65.1, 1.66.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 114, 115 |
| 56. Justin, Dialogue With Trypho, 70.1, 78.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 114 |
| 57. Anon., Sifre Numbers, 32 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 125 |
58. Tertullian, On The Crown, 15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116 | 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. |
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59. Tertullian, On Baptism, 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116 | 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. |
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60. Tertullian, Against The Valentinians, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116 | 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. |
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| 61. Clement of Alexandria, Miscellanies, 1.28.176, 1.31.6, 3.78.5, 4.66.1, 5.14.123-5.14.133, 7.49.6, 7.81.1, 7.105.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 129 |
| 62. Clement of Alexandria, Exhortation To The Greeks, 2.12-2.23, 12.118-12.123, 12.120.1-12.120.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116, 119 |
| 63. Clement of Alexandria, Christ The Educator, 5.23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 112 |
| 64. Tertullian, Prescription Against Heretics, 40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 116 |
| 65. Irenaeus, Refutation of All Heresies, 1.10.1, 3.6.5, 4.33.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 284 |
| 66. Anon., Protevangelium of James, 8, 7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 173 |
67. Origen, Against Celsus, 4.36-4.40, 4.71-4.73, 6.29, 6.58-6.59, 6.61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200 | 4.36. Celsus in the next place, producing from history other than that of the divine record, those passages which bear upon the claims to great antiquity put forth by many nations, as the Athenians, and Egyptians, and Arcadians, and Phrygians, who assert that certain individuals have existed among them who sprang from the earth, and who each adduce proofs of these assertions, says: The Jews, then, leading a grovelling life in some corner of Palestine, and being a wholly uneducated people, who had not heard that these matters had been committed to verse long ago by Hesiod and innumerable other inspired men, wove together some most incredible and insipid stories, viz., that a certain man was formed by the hands of God, and had breathed into him the breath of life, and that a woman was taken from his side, and that God issued certain commands, and that a serpent opposed these, and gained a victory over the commandments of God; thus relating certain old wives' fables, and most impiously representing God as weak at the very beginning (of things), and unable to convince even a single human being whom He Himself had formed. By these instances, indeed, this deeply read and learned Celsus, who accuses Jews and Christians of ignorance and want of instruction, clearly evinces the accuracy of his knowledge of the chronology of the respective historians, whether Greek or Barbarian, since he imagines that Hesiod and the innumerable others, whom he styles inspired men, are older than Moses and his writings - that very Moses who is shown to be much older than the time of the Trojan War! It is not the Jews, then, who have composed incredible and insipid stories regarding the birth of man from the earth, but these inspired men of Celsus, Hesiod and his other innumerable companions, who, having neither learned nor heard of the far older and most venerable accounts existing in Palestine, have written such histories as their Theogonies, attributing, so far as in their power, generation to their deities, and innumerable other absurdities. And these are the writers whom Plato expels from his State as being corrupters of the youth, - Homer, viz., and those who have composed poems of a similar description! Now it is evident that Plato did not regard as inspired those men who had left behind them such works. But perhaps it was from a desire to cast reproach upon us, that this Epicurean Celsus, who is better able to judge than Plato (if it be the same Celsus who composed two other books against the Christians), called those individuals inspired whom he did not in reality regard as such. 4.37. He charges us, moreover, with introducing a man formed by the hands of God, although the book of Genesis has made no mention of the hands of God, either when relating the creation or the fashioning of the man; while it is Job and David who have used the expression, Your hands have made me and fashioned me; with reference to which it would need a lengthened discourse to point out the sense in which these words were understood by those who used them, both as regards the difference between making and fashioning, and also the hands of God. For those who do not understand these and similar expressions in the sacred Scriptures, imagine that we attribute to the God who is over all things a form such as that of man; and according to their conceptions, it follows that we consider the body of God to be furnished with wings, since the Scriptures, literally understood, attribute such appendages to God. The subject before us, however, does not require us to interpret these expressions; for, in our explanatory remarks upon the book of Genesis, these matters have been made, to the best of our ability, a special subject of investigation. Observe next the malignity of Celsus in what follows. For the Scripture, speaking of the fashioning of the man, says, And breathed into his face the breath of life, and the man became a living soul. Whereon Celsus, wishing maliciously to ridicule the inbreathing into his face of the breath of life, and not understanding the sense in which the expression was employed, states that they composed a story that a man was fashioned by the hands of God, and was inflated by breath blown into him, in order that, taking the word inflated to be used in a similar way to the inflation of skins, he might ridicule the statement, He breathed into his face the breath of life,- terms which are used figuratively, and require to be explained in order to show that God communicated to man of His incorruptible Spirit; as it is said, For Your incorruptible Spirit is in all things. Wisdom 12:1 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. 4.40. But as he asserts that the Mosaic narrative most impiously represents God as in a state of weakness from the very commencement (of things), and as unable to gain over (to obedience) even one single man whom He Himself had formed, we say in answer that the objection is much the same as if one were to find fault with the existence of evil, which God has not been able to prevent even in the case of a single individual, so that one man might be found from the very beginning of things who was born into the world untainted by sin. For as those whose business it is to defend the doctrine of providence do so by means of arguments which are not to be despised, so also the subjects of Adam and his son will be philosophically dealt with by those who are aware that in the Hebrew language Adam signifies man; and that in those parts of the narrative which appear to refer to Adam as an individual, Moses is discoursing upon the nature of man in general. For in Adam (as the Scripture says) all die, and were condemned in the likeness of Adam's transgression, the word of God asserting this not so much of one particular individual as of the whole human race. For in the connected series of statements which appears to apply as to one particular individual, the curse pronounced upon Adam is regarded as common to all (the members of the race), and what was spoken with reference to the woman is spoken of every woman without exception. And the expulsion of the man and woman from paradise, and their being clothed with tunics of skins (which God, because of the transgression of men, made for those who had sinned), contain a certain secret and mystical doctrine (far transcending that of Plato) of the souls losing its wings, and being borne downwards to earth, until it can lay hold of some stable resting-place. 4.71. But as, in what follows, Celsus, not understanding that the language of Scripture regarding God is adapted to an anthropopathic point of view, ridicules those passages which speak of words of anger addressed to the ungodly, and of threatenings directed against sinners, we have to say that, as we ourselves, when talking with very young children, do not aim at exerting our own power of eloquence, but, adapting ourselves to the weakness of our charge, both say and do those things which may appear to us useful for the correction and improvement of the children as children, so the word of God appears to have dealt with the history, making the capacity of the hearers, and the benefit which they were to receive, the standard of the appropriateness of its announcements (regarding Him). And, generally, with regard to such a style of speaking about God, we find in the book of Deuteronomy the following: The Lord your God bare with your manners, as a man would bear with the manners of his son. It is, as it were, assuming the manners of a man in order to secure the advantage of men that the Scripture makes use of such expressions; for it would not have been suitable to the condition of the multitude, that what God had to say to them should be spoken by Him in a manner more befitting the majesty of His own person. And yet he who is anxious to attain a true understanding of holy Scripture, will discover the spiritual truths which are spoken by it to those who are called spiritual, by comparing the meaning of what is addressed to those of weaker mind with what is announced to such as are of acuter understanding, both meanings being frequently found in the same passage by him who is capable of comprehending it. 4.72. We speak, indeed, of the wrath of God. We do not, however, assert that it indicates any passion on His part, but that it is something which is assumed in order to discipline by stern means those sinners who have committed many and grievous sins. For that which is called God's wrath, and anger, is a means of discipline; and that such a view is agreeable to Scripture, is evident from what is said in the sixth Psalm, O Lord, rebuke me not in Your anger, neither chasten me in Your hot displeasure; and also in Jeremiah. O Lord, correct me, but with judgment: not in Your anger, lest You bring me to nothing. Any one, moreover, who reads in the second book of Kings of the wrath of God, inducing David to number the people, and finds from the first book of Chronicles that it was the devil who suggested this measure, will, on comparing together the two statements, easily see for what purpose the wrath is mentioned, of which wrath, as the Apostle Paul declares, all men are children: We were by nature children of wrath, even as others. Moreover, that wrath is no passion on the part of God, but that each one brings it upon himself by his sins, will be clear from the further statement of Paul: Or do you despise the riches of His goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads you to repentance? But after your hardness and impenitent heart, treasure up unto yourself wrath against the day of wrath, and revelation of the righteous judgment of God. How, then, can any one treasure up for himself wrath against a day of wrath, if wrath be understood in the sense of passion? or how can the passion of wrath be a help to discipline? Besides, the Scripture, which tells us not to be angry at all, and which says in the thirty-seventh Psalm, Cease from anger, and forsake wrath, and which commands us by the mouth of Paul to put off all these, anger, wrath, malice, blasphemy, filthy communication, would not involve God in the same passion from which it would have us to be altogether free. It is manifest, further, that the language used regarding the wrath of God is to be understood figuratively from what is related of His sleep, from which, as if awaking Him, the prophet says: Awake, why do You sleep, Lord? and again: Then the Lord awoke as one out of sleep, and like a mighty man that shouts by reason of wine. If, then, sleep must mean something else, and not what the first acceptation of the word conveys, why should not wrath also be understood in a similar way? The threatenings, again, are intimations of the (punishments) which are to befall the wicked: for it is as if one were to call the words of a physician threats, when he tells his patients, I will have to use the knife, and apply cauteries, if you do not obey my prescriptions, and regulate your diet and mode of life in such a way as I direct you. It is no human passions, then, which we ascribe to God, nor impious opinions which we entertain of Him; nor do we err when we present the various narratives concerning Him, drawn from the Scriptures themselves, after careful comparison one with another. For those who are wise ambassadors of the word have no other object in view than to free as far as they can their hearers from weak opinions, and to endue them with intelligence. 4.73. And as a sequel to his non-understanding of the statements regarding the wrath of God, he continues: Is it not ridiculous to suppose that, whereas a man, who became angry with the Jews, slew them all from the youth upwards, and burned their city (so powerless were they to resist him), the mighty God, as they say, being angry, and indigt, and uttering threats, should, (instead of punishing them) send His own Son, who endured the sufferings which He did? If the Jews, then, after the treatment which they dared to inflict upon Jesus, perished with all their youth, and had their city consumed by fire, they suffered this punishment in consequence of no other wrath than that which they treasured up for themselves; for the judgment of God against them, which was determined by the divine appointment, is termed wrath agreeably to a traditional usage of the Hebrews. And what the Son of the mighty God suffered, He suffered voluntarily for the salvation of men, as has been stated to the best of my ability in the preceding pages. He then continues: But that I may speak not of the Jews alone (for that is not my object), but of the whole of nature, as I promised, I will bring out more clearly what has been already stated. Now what modest man, on reading these words, and knowing the weakness of humanity, would not be indigt at the offensive nature of the promise to give an account of the whole of nature, and at an arrogance like that which prompted him to inscribe upon his book the title which he ventured to give it (of a True Discourse)? But let us see what he has to say regarding the whole of nature, and what he is to place in a clearer light. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.58. There is next to be answered the following query: And how is it that he repents when men become ungrateful and wicked; and finds fault with his own handwork, and hates, and threatens, and destroys his own offspring? Now Celsus here calumniates and falsities what is written in the book of Genesis to the following effect: And the Lord God, seeing that the wickedness of men upon the earth was increasing, and that every one in his heart carefully meditated to do evil continually, was grieved He had made man upon the earth. And God meditated in His heart, and said, I will destroy man, whom I have made, from the face of the earth, both man and beast, and creeping thing, and fowl of the air, because I am grieved that I made them; quoting words which are not written in Scripture, as if they conveyed the meaning of what was actually written. For there is no mention in these words of the repentance of God, nor of His blaming and hating His own handwork. And if there is the appearance of God threatening the catastrophe of the deluge, and thus destroying His own children in it, we have to answer that, as the soul of man is immortal, the supposed threatening has for its object the conversion of the hearers, while the destruction of men by the flood is a purification of the earth, as certain among the Greek philosophers of no mean repute have indicated by the expression: When the gods purify the earth. And with respect to the transference to God of those anthropopathic phrases, some remarks have been already made by us in the preceding pages. 6.59. Celsus, in the next place, suspecting, or perhaps seeing clearly enough, the answer which might be returned by those who defend the destruction of men by the deluge, continues: But if he does not destroy his own offspring, whither does he convey them out of this world which he himself created? To this we reply, that God by no means removes out of the whole world, consisting of heaven and earth, those who suffered death by the deluge, but removes them from a life in the flesh, and, having set them free from their bodies, liberates them at the same time from an existence upon earth, which in many parts of Scripture it is usual to call the world. In the Gospel according to John especially, we may frequently find the regions of earth termed world, as in the passage, He was the true Light, which lightens every man that comes into the 'world;' as also in this, In the world you shall have tribulation; but be of good cheer, I have overcome the world. If, then, we understand by removing out of the world a transference from regions on earth, there is nothing absurd in the expression. If, on the contrary, the system of things which consists of heaven and earth be termed world, then those who perished in the deluge are by no means removed out of the so-called world. And yet, indeed, if we have regard to the words, Looking not at the things which are seen, but at the things which are not seen; and also to these, For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, - we might say that he who dwells amid the invisible things, and what are called generally things not seen, is gone out of the world, the Word having removed him hence, and transported him to the heavenly regions, in order to behold all beautiful things. 6.61. Again, not understanding the meaning of the words, And God ended on the sixth day His works which He had made, and ceased on the seventh day from all His works which He had made: and God blessed the seventh day, and hallowed it, because on it He had ceased from all His works which He had begun to make; and imagining the expression, He ceased on the seventh day, to be the same as this, He rested on the seventh day, he makes the remark: After this, indeed, he is weary, like a very bad workman, who stands in need of rest to refresh himself! For he knows nothing of the day of the Sabbath and rest of God, which follows the completion of the world's creation, and which lasts during the duration of the world, and in which all those will keep festival with God who have done all their works in their six days, and who, because they have omitted none of their duties, will ascend to the contemplation (of celestial things), and to the assembly of righteous and blessed beings. In the next place, as if either the Scriptures made such a statement, or as if we ourselves so spoke of God as having rested from fatigue, he continues: It is not in keeping with the fitness of things that the first God should feel fatigue, or work with His hands, or give forth commands. Celsus says, that it is not in keeping with the fitness of things that the first God should feel fatigue. Now we would say that neither does God the Word feel fatigue, nor any of those beings who belong to a better and diviner order of things, because the sensation of fatigue is peculiar to those who are in the body. You can examine whether this is true of those who possess a body of any kind, or of those who have an earthly body, or one a little better than this. But neither is it consistent with the fitness of things that the first God should work with His own hands. If you understand the words work with His own hands literally, then neither are they applicable to the second God, nor to any other being partaking of divinity. But suppose that they are spoken in an improper and figurative sense, so that we may translate the following expressions, And the firmament shows forth His handywork, and the heavens are the work of Your hands, and any other similar phrases, in a figurative manner, so far as respects the hands and limbs of Deity, where is the absurdity in the words, God thus working with His own hands? And as there is no absurdity in God thus working, so neither is there in His issuing commands; so that what is done at His bidding should be beautiful and praiseworthy, because it was God who commanded it to be performed. |
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| 68. Origen, Homilies On Luke, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 586 |
| 69. Origen, Homilies On Numbers, 25.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 249 |
| 70. Origen, Homiliae In Genesim (In Catenis), 8.4, 8.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 84, 107, 112 |
| 71. Porphyry, On Statues, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 120 |
| 72. Origen, On First Principles, 4.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 117 |
| 73. Pseudo-Justinus, Exhortation To The Greeks, 59 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •ps.-orpheus, cyril of alexandria Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 84 |
| 74. Origen, Commentary On John, 6.51-6.57 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 193 |
| 75. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 42 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria (bishop), rebuttal of emperor julians polemic Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110 |
| 76. Athanasius, On The Incarnation, 1.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 173 |
| 77. Eusebius of Caesarea, Preparation For The Gospel, 3.12.4, 11.11, 13.12.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria •ps.-orpheus, cyril of alexandria Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 225; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 120; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 83 |
| 78. Eusebius of Caesarea, Ecclesiastical History, 6.17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 217 |
| 79. Eusebius of Caesarea, De Laudibus Constantini, 11.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 173 |
| 80. Pseudo Clementine Literature, Homilies, 5.29 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: 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 |
81. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 265| 97b. ובעונותינו שרבו יצאו מהם מה שיצאו,אמר ליה אליהו לרב יהודה אחוה דרב סלא חסידא אין העולם פחות משמונים וחמשה יובלות וביובל האחרון בן דוד בא אמר ליה בתחילתו או בסופו אמר ליה איני יודע כלה או אינו כלה אמר ליה איני יודע רב אשי אמר הכי א"ל עד הכא לא תיסתכי ליה מכאן ואילך איסתכי ליה,שלח ליה רב חנן בר תחליפא לרב יוסף מצאתי אדם אחד ובידו מגילה אחת כתובה אשורית ולשון קדש אמרתי לו זו מניין לך אמר לי לחיילות של רומי נשכרתי ובין גינזי רומי מצאתיה וכתוב בה לאחר ד' אלפים ומאתים ותשעים ואחד שנה לבריאתו של עולם העולם יתום מהן מלחמות תנינים מהן מלחמות גוג ומגוג ושאר ימות המשיח ואין הקב"ה מחדש את עולמו אלא לאחר שבעת אלפים שנה רב אחא בריה דרבא אמר לאחר חמשת אלפים שנה איתמר,תניא רבי נתן אומר מקרא זה נוקב ויורד עד תהום (חבקוק ב, ג) כי עוד חזון למועד ויפח לקץ ולא יכזב אם יתמהמה חכה לו כי בא יבא לא יאחר,לא כרבותינו שהיו דורשין (דניאל ז, כה) עד עידן עידנין ופלג עידן,ולא כר' שמלאי שהיה דורש (תהלים פ, ו) האכלתם לחם דמעה ותשקמו בדמעות שליש,ולא כרבי עקיבא שהיה דורש (חגי ב, ו) עוד אחת מעט היא ואני מרעיש את השמים ואת הארץ,אלא מלכות ראשון שבעים שנה מלכות שניה חמשים ושתים ומלכות בן כוזיבא שתי שנים ומחצה,מאי ויפח לקץ ולא יכזב א"ר שמואל בר נחמני אמר ר' יונתן תיפח עצמן של מחשבי קיצין שהיו אומרים כיון שהגיע את הקץ ולא בא שוב אינו בא אלא חכה לו שנאמר אם יתמהמה חכה לו שמא תאמר אנו מחכין והוא אינו מחכה ת"ל (ישעיהו ל, יח) לכן יחכה ה' לחננכם ולכן ירום לרחמכם,וכי מאחר שאנו מחכים והוא מחכה מי מעכב מדת הדין מעכבת וכי מאחר שמדת הדין מעכבת אנו למה מחכין לקבל שכר שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו,אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל דרא שנאמר אשרי כל חוכי לו לו בגימטריא תלתין ושיתא הוו איני והאמר רבא דרא דקמי קודשא בריך הוא תמני סרי אלפי [פרסא] הואי שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף לא קשיא הא דמסתכלי באיספקלריא המאירה הא דמסתכלי באיספקלריא שאינה מאירה,ומי נפישי כולי האי והאמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הם אני ובני מהם אם מאה הם אני ובני מהם אם שנים הם אני ובני הם,לא קשיא הא דעיילי בבר הא דעיילי בלא בר,אמר רב כלו כל הקיצין ואין הדבר תלוי אלא בתשובה ומעשים טובים ושמואל אמר דיו לאבל שיעמוד באבלו כתנאי ר' אליעזר אומר אם ישראל עושין תשובה נגאלין ואם לאו אין נגאלין אמר ליה רבי יהושע אם אין עושין תשובה אין נגאלין אלא הקב"ה מעמיד להן מלך שגזרותיו קשות כהמן וישראל עושין תשובה ומחזירן למוטב,תניא אידך ר' אליעזר אומר אם ישראל עושין תשובה נגאלין שנאמר (ירמיהו ג, יד) שובו בנים שובבים ארפא משובותיכם אמר לו רבי יהושע והלא כבר נאמר (ישעיהו נב, ג) חנם נמכרתם ולא בכסף תגאלו חנם נמכרתם בעבודת כוכבים ולא בכסף תגאלו לא בתשובה ומעשים טובים,אמר לו רבי אליעזר לר' יהושע והלא כבר נאמר (מלאכי ג, ז) שובו אלי ואשובה אליכם אמר ליה רבי יהושע והלא כבר נאמר (ירמיהו ג, יד) כי אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה והבאתי אתכם ציון,אמר לו ר' אליעזר והלא כבר נאמר (ישעיהו ל, טו) בשובה ונחת תושעון אמר לו ר' יהושע לרבי אליעזר והלא כבר נאמר (ישעיהו מט, ז) כה אמר ה' גואל ישראל וקדושו לבזה נפש למתעב גוי לעבד מושלים | 97b. That is the course that history was to take, b but due to our sins that /b time frame b increased. /b The Messiah did not come after four thousand years passed, and furthermore, the years b that elapsed since /b then, which were to have been the messianic era, b have elapsed. /b , b Elijah /b the prophet b said to Rav Yehuda, brother of Rav Sala Ḥasida: The world will /b exist b no fewer than eighty-five Jubilee /b cycles, or 4,250 years. b And during the final Jubilee, the son of David /b will b come. /b Rav Yehuda b said to /b Elijah: Will the Messiah come b during the beginning of /b the Jubilee b or during its end? /b Elijah b said to /b Rav Yehuda: b I do not know. /b Rav Yehuda asked: Will this last Jubilee cycle b end /b before the Messiah comes b or /b will it b not /b yet b end /b before his coming? Elijah b said to him: I do not know. Rav Ashi says: This /b is what b Elijah said to him: Until that time do not anticipate his /b coming; b from this /b point b forward anticipate his /b coming. Elijah did not inform Rav Yehuda of the date of the coming of the Messiah., b Rav Ḥa bar Taḥlifa sent /b a message b to Rav Yosef: I found one man, and in his hand /b there was b one scroll written /b in b i Ashurit /i /b script b and /b in b the sacred tongue, /b Hebrew. b I said to him: From where /b did b this /b scroll come b into your /b possession? b He said to me: I was hired to /b serve in b the Roman army and I found /b the scroll b among the Roman archives. /b It was clear that the scroll was written by Jews, not Romans. b And it is written in /b the scroll: b After 4,291 years /b have elapsed b from the creation of the world, the world will end; during /b those years there will be b the wars of the sea monsters /b between the leviathan and the animals, and b among /b those years there will be b the wars of Gog and Magog and the remaining /b years of the b messianic period. /b Then the world will be destroyed. b And the Holy One, Blessed be He, will renew His world only after /b the passage of b seven thousand years. Rav Aḥa, son of Rava, says /b that b it was stated: After /b the passage of b five thousand years. /b ,§ b It is taught /b in a i baraita /i that b Rabbi Natan says: This verse penetrates and descends until the depths; /b just as the depths are unfathomable, so too, the period depicted in the following verse is unquantifiable. b “For the vision is yet for the appointed time; and it declares of the end, and does not lie; though it tarry, wait for it, because it will surely come; it will not delay” /b (Habakkuk 2:3).,The Messiah will come b not in accordance with /b the opinion of b our Rabbis, who would interpret /b the verse: b “For a period and periods and a half period” /b (Daniel 7:25), to mean that the duration of the ultimate exile will be three and a half times the duration of the period of the exile in Egypt., b And /b the Messiah will come b not in accordance with /b the opinion of b Rabbi Simlai, who would interpret /b the verse: b “You have fed them with the bread of tears and have given them tears to drink in great measure [ i shalish /i ]” /b (Psalms 80:6), to mean that the duration of the ultimate exile will be three times the duration of the period of the exile in Egypt., b And /b the Messiah will come b not in accordance with /b the opinion of b Rabbi Akiva, who would interpret /b the verse: b “Yet once, it is a little while, and I will shake the heavens and the earth” /b (Haggai 2:6), to mean that the redemption would transpire soon after the destruction of the Temple., b Rather, the first, /b great, Hasmonean b monarchy /b ruled b seventy years. The second kingdom, /b of Herod and his descendants, ruled b fifty-two /b years, b and /b the duration of b the monarchy of bar Koziva, /b or bar Kokheva, was b two and a half years. /b The duration of the exile that follows is unknown.,The Gemara asks: b What /b is the meaning of the phrase b “And it declares [ i veyafe’aḥ /i ] of the end, and does not lie”? Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: May those who calculate the end of days be cursed [ i tippaḥ /i ], as they would say once the end /b of days that they calculated b arrived and /b the Messiah b did not come, /b that b he will no longer come /b at all. b Rather, /b the proper behavior is to continue to b wait for his /b coming, b as it is stated: “Though it tarry, wait for it.” Lest you say we are /b expectantly b awaiting /b the end of days b and /b the Holy One, Blessed be He, b is not awaiting /b the end of days and does not want to redeem His people, b the verse states: “And therefore will the Lord wait, to be gracious to you; and therefore will He be exalted, to have mercy upon you; /b for the Lord is a God of judgment; happy are all they who wait for Him” (Isaiah 30:18).,And seemingly, b since we are awaiting /b the end of days b and /b the Holy One, Blessed be He, b is /b also b awaiting /b the end of days, b who is preventing /b the coming of the Messiah? It is b the /b divine b attribute of judgment /b that b prevents /b his coming, as it is written: “For the Lord is a God of judgment,” and we are not worthy. b And since the attribute of judgment prevents /b the coming of the Messiah and we are not worthy of redemption, b why do we await /b his coming daily? We do so in order b to receive a reward /b for awaiting his coming, b as it is stated: “Happy are all they who wait for Him.” /b ,Apropos that verse, b Abaye said: The world /b has b no fewer than thirty-six righteous /b people b in each generation who greet the Divine Presence, as it is stated: “Happy are all they who wait for Him [ i lo /i ]” /b (Isaiah 30:18). b The numerical value of i lo /i , /b spelled i lamed vav /i , b is thirty-six. /b The Gemara asks: b Is that so? But doesn’t Rava say: The row /b of the righteous b before the Holy One, Blessed be He, /b extends b eighteen thousand parasangs, as it is stated /b with regard to the city of God at the end of days: b “It shall be eighteen thousand reeds round about, /b and the name of the city from that day shall be: The Lord is there” (Ezekiel 48:35)? The Gemara answers: It is b not difficult; this /b statement of Abaye refers to the thirty-six righteous people b who view /b the Divine Presence b through a luminous crystal [ i be’ispaklarya /i ], /b and b that /b statement of Rava refers to the multitudes b who view /b the Divine Presence b through a crystal that is not luminous. /b ,The Gemara asks: b And are /b those who view the Divine Presence through a crystal that is luminous b so numerous? But doesn’t Ḥizkiyya say /b that b Rabbi Yirmeya says in the name of Rabbi Shimon bar Yoḥai: I have seen members /b of the group b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; /b and b if they /b number b two, I and my son are they. /b Apparently, it is conceivable that there are no more than two who view the Divine Presence through a luminous crystal.,The Gemara answers: It is b not difficult. This /b statement of Abaye is referring to those b who /b may b enter /b to view the Divine Presence only b by /b requesting and being granted b permission [ i bar /i ] /b from the angels. b That /b statement of Rabbi Shimon ben Yoḥai is referring to the select few b who /b may b enter /b to view the Divine Presence even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times.,§ b Rav says: All the ends /b of days that were calculated b passed, and the matter depends only upon repentance and good deeds. /b When the Jewish people repent, they will be redeemed. b And Shmuel says: It is sufficient for the mourner to endure in his mourning /b to bring about the coming of the Messiah. Even without repentance, they will be worthy of redemption due to the suffering they endured during the exile. The Gemara notes: This dispute is b parallel to /b a dispute between b i tanna’im /i : Rabbi Eliezer says: If the Jewish people repent they are redeemed, and if not they are not redeemed. Rabbi Yehoshua said to him: If they do not repent, will they not be redeemed /b at all? b Rather, the Holy One, Blessed be He, will establish a king for them whose decrees are as harsh as /b those issued by b Haman, and the Jewish people /b will have no choice but to b repent, and /b this will b restore them to /b the b right /b path., b It is taught /b in b another /b i baraita /i that b Rabbi Eliezer says: If the Jewish people repent they are redeemed, as it is stated: “Return, wayward children, I will heal your iniquities” /b (Jeremiah 3:22). b Rabbi Yehoshua said to him: But isn’t it already stated: /b “So says the Lord: b You were sold for naught, and without money you shall be redeemed” /b (Isaiah 52:3)? Rabbi Yehoshua explains: b “You were sold for naught” /b means you were sold b for idol worship, /b which is a sin with no basis. b “And without money you shall be redeemed” /b means you will be redeemed b not through repentance and good deeds, /b but through the will of God., b Rabbi Eliezer said to Rabbi Yehoshua: But isn’t it already stated: “Return to me and I will return to you” /b (Malachi 3:7)? b Rabbi Yehoshua said to him: But isn’t it already stated: “For I have taken you to Myself; and I will take you one from a city and two from a family, and I will bring you to Zion” /b (Jeremiah 3:14), unconditionally?, b Rabbi Eliezer said to him: But isn’t it already stated: “In ease [ i beshuva /i ] and rest shall you be saved” /b (Isaiah 30:15), indicating that redemption is dependent upon repentance [ i teshuva /i ]? b Rabbi Yehoshua said to Rabbi Eliezer: But isn’t it already stated: “So says the Lord, Redeemer of Israel, his Holy One, to him who is despised of man, to him who is abhorred of the nation, to a servant of rulers: /b |
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| 82. Iamblichus, Concerning The Mysteries, 3.21, 3.23, 3.27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 105, 119 |
| 83. Arnobius, Against The Gentiles, 1-2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 186 |
| 84. Nag Hammadi, The Gospel of Philip, 56.26-57.1, 57.3, 57.4, 57.5, 57.6, 57.7, 57.8, 57.9, 57.10, 57.11, 57.12, 57.13, 57.14, 57.15, 57.16, 57.17, 57.18, 57.19, 58.5, 58.6, 58.7, 58.8, 58.9, 58.10, 61.20, 61.21, 61.22, 61.23, 61.24, 61.25, 61.26, 61.27, 61.28, 61.29, 61.30, 61.31, 61.32, 61.33, 61.34, 61.35, 63.21, 66.16, 66.17, 66.18, 66.19, 66.20, 67.23, 67.24, 67.25, 67.26, 67.27, 69.8, 69.9, 69.10, 69.11, 69.12, 69.13, 69.14, 73.33-74.12, 74.15, 74.16, 74.17, 74.18, 74.19, 74.20, 74.21, 74.22, 74.23, 74.24, 75.13, 75.14, 75.15, 75.16, 75.17, 75.19, 75.21, 75.22, 75.23, 75.24, 75.25, 77.3, 77.4, 84.23, 84.24, 84.25, 86.1, 86.2, 86.3, 86.4, 86.5, 86.6, 86.7, 86.8, 86.9, 86.10, 86.11, 86.12, 86.13, 86.14, 86.15, 86.16, 86.17, 86.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 264 |
| 85. Nag Hammadi, The Testimony of Truth, 47.14-48.2, 47.14-48.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200 |
| 86. Nag Hammadi, The Tripartite Tractate, 97.33, 97.34, 97.35, 106.25-107.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200 |
| 87. Isidore of Pelusium, Epistulae, 113, 1328, 1496, 215, 627 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 276 |
| 88. Libanius, Letters, 285.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 70 |
| 89. Palladius of Aspuna, Dialogue On The Life of John Chrysostom, 20.579-20.584 (4th cent. CE - missingth cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 110 |
| 90. John Chrysostom, In Isaiam, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 126 |
| 91. John Chrysostom, Against The Jews, 136, 135 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 185 |
| 92. Libanius, Orations, 1.39 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22 |
| 93. John Chrysostom, Letters, 8.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 107 |
| 94. Rufinus of Aquileia, Apologiae In Sanctum Hieronimum Libri Duo, 3-4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 258 |
| 95. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200 |
| 96. Eunapius, Lives of The Philosophers, 6.107-6.114 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria (bishop), and cyrus and john at menouthis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370 |
| 97. Epiphanius, Panarion, 64.64.2-64.64.9, 80.2.1-80.2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 37 |
98. Ammianus Marcellinus, History, 15.7.7-15.7.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 71 | 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. 15.7.8. For it was reported that, being highly skilled in the interpretation of prophetic lots or of the omens indicated by birds, he had sometimes foretold future events; and besides this he was also charged with other practices repugt to the purposes of the religion over which he presided. 15.7.9. Liberius, when directed by the emperor’s order to depose him from his priesthood by endorsing the official decree, though holding the same opinion as the rest strenuously objected, crying out that it was the height of injustice to condemn a man unseen and unheard, thus, of course, openly defying the emperor’s will. 15.7.10. For although Constantius, who was always hostile to Athanasius, knew that the matter had been carried out, yet he strove with eager desire to have it ratified also by the higher power of the bishop of the Eternal City; One of the earliest indications of the growing importance of the Roman bishops. and since he could not obtain this, Liberius was spirited away, but only with the greatest difficulty and in the middle of the night, for fear of the populace, who were devotedly attached to him. |
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| 99. Ambrose, Letters, 72.2-72.3, 73.31 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22, 42, 73 |
| 100. Cyril of Alexandria, De Sancta Trinitate [Sp.], None (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 106 |
| 101. Cyril of Alexandria, De Adoratione Et Cultu In Spiritu Et Veritate, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 130 |
| 102. Cyril of Alexandria, Contra Julianum Imperatorem (Fragmenta), 63 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ps.-orpheus, cyril of alexandria Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 83, 84 |
| 103. Cyril of Alexandria, Contra Iulianum, 1.48, 10.335-10.343 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria •cyril of alexandria (bishop), rebuttal of emperor julians polemic Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 127; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110 |
| 104. Basil of Caesarea, Homiliae In Hexaemeron, 23 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria (bishop), rebuttal of emperor julians polemic Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 755 |
| 105. Basil of Caesarea, Letters, 92.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria, patriarch Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 276 |
| 106. Augustine, Sermons, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 70 |
| 107. Augustine, The City of God, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 218 |
| 108. Augustine, Enarrationes In Psalmos, 141.15, 141.17-141.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 587, 588 |
| 109. Augustine, De Baptismo Contra Donatistas, 4.18.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Karfíková (2012), Grace and the Will According to Augustine, 298 |
| 110. Augustine, Retractiones, 1.12.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 42 |
| 111. Augustine, Contra Duas Epistolas Pelagianorum, 2.7.13-2.7.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Karfíková (2012), Grace and the Will According to Augustine, 298 |
| 112. Shenoute, I Am Amazed, 411 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 269 |
| 113. John Chrysostom, Homilies On Matthew, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 587 |
| 114. Didymus, In Genesim, 44.8, 44.9, 44.10, 44.11, 48.26-49.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 249 |
| 115. Didymus, Commentarii In Zachariam, 6.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 125 |
116. Theodoret of Cyrus, Ecclesiastical History, 1.17, 1.31-1.33, 4.18-4.19, 5.17-5.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril (bishop of alexandria), anti-jewish treatises and homilies of •cyril (bishop of alexandria), devotions to st. stephen and •cyril (bishop of alexandria) •cyril of alexandria •cyril of alexandria, alexandrian jews and Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 197; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 73; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 266 | 1.17. The bearer of these letters was no less illustrious a personage than the mother of the emperor, even she who was glorious in her offspring, whose piety was celebrated by all; she who brought forth that great luminary and nurtured him in piety. She did not shrink from the fatigue of the journey on account of her extreme old age, but undertook it a little before her death, which occurred in her eightieth year. When the empress beheld the place where the Saviour suffered, she immediately ordered the idolatrous temple, which had been there erected , to be destroyed, and the very earth on which it stood to be removed. When the tomb, which had been so long concealed, was discovered, three crosses were seen buried near the Lord's sepulchre. All held it as certain that one of these crosses was that of our Lord Jesus Christ, and that the other two were those of the thieves who were crucified with Him. Yet they could not discern to which of the three the Body of the Lord had been brought near, and which had received the outpouring of His precious Blood. But the wise and holy Macarius, the president of the city, resolved this question in the following manner. He caused a lady of rank, who had been long suffering from disease, to be touched by each of the crosses, with earnest prayer, and thus discerned the virtue residing in that of the Saviour. For the instant this cross was brought near the lady, it expelled the sore disease, and made her whole. The mother of the emperor, on learning the accomplishment of her desire, gave orders that a portion of the nails should be inserted in the royal helmet, in order that the head of her son might be preserved from the darts of his enemies. The other portion of the nails she ordered to be formed into the bridle of his horse, not only to ensure the safety of the emperor, but also to fulfil an ancient prophecy; for long before Zechariah, the prophet, had predicted that There shall be upon the bridles of the horses Holiness unto the Lord Almighty. She had part of the cross of our Saviour conveyed to the palace. The rest was enclosed in a covering of silver, and committed to the care of the bishop of the city, whom she exhorted to preserve it carefully, in order that it might be transmitted uninjured to posterity. She then sent everywhere for workmen and for materials, and caused the most spacious and most magnificent churches to be erected. It is unnecessary to describe their beauty and grandeur; for all the pious, if I may so speak, hasten there and behold the magnificence of the buildings. This celebrated and admirable empress performed another action worthy of being remembered. She assembled all the women who had vowed perpetual virginity, and placing them on couches, she herself fulfilled the duties of a handmaid, serving them with food and handing them cups and pouring out wine, and bringing a basin and pitcher, and pouring out water to wash their hands. After performing these and other laudable actions, the empress returned to her son, and not long after, she joyfully entered upon the other and a better life, after having given her son much pious advice and her fervent parting blessing. After her death, those honours were rendered to her memory which her steadfast and zealous service to God deserved. 1.31. It ought not to excite astonishment that Constantine was so far deceived as to send so many great men into exile: for he believed the assertions of bishops of high fame and reputation, who skilfully concealed their malice. Those who are acquainted with the Sacred Scriptures know that the holy David, although he was a prophet, was deceived; and that too not by a priest, but by one who was a menial, a slave, and a rascal. I mean Ziba, who deluded the king by lies against Mephibosheth, and thus obtained his land. It is not to condemn the prophet that I thus speak; but that I may defend the emperor, by showing the weakness of human nature, and to teach that credit should not be given only to those who advance accusations, even though they may appear worthy of credit; but that the other party ought also to be heard, and that one ear should be left open to the accused. 1.32. The emperor was now translated from his earthly dominions to a better kingdom. The body of the emperor was enclosed in a golden coffin, and was carried to Constantinople by the governors of the provinces, the military commanders, and the other officers of state, preceded and followed by the whole army, all bitterly deploring their loss; for Constantine had been as an affectionate father to them all. The body of the emperor was allowed to remain in the palace until the arrival of his sons, and high honours were rendered to it. But these details require no description here, as a full account has been given by other writers. From their works, which are easy of access, may be learned how greatly the Ruler of all honours His faithful servants. If any one should be tempted to unbelief, let him look at what occurs now near the tomb and the statue of Constantine , and then he must admit the truth of what God has said in the Scriptures, Them that honour Me I will honour, and they that despise Me shall be lightly esteemed. 4.18. No sooner had they seated him on the episcopal throne than the governor of the province assembled a mob of Greeks and Jews, surrounded the walls of the church, and bade Peter come forth, threatening him with exile if he refused. He thus acted on the plea that he was fulfilling the emperor's good pleasure by bringing those of opposite sentiments into trouble, but the truth was that he was carried away by his impious passion. For he was addicted to the service of the idols, and looked upon the storms which beset the Church as a season of brilliant festivity. The admirable Peter, however, when he beheld the unforeseen conflict, secretly withdrew, and embarked in a vessel bound for Rome. After a few days Euzoius came from Antioch with Lucius, and handed over the churches to him. This was he of whose impiety and lawlessness Samosata had already had experience. But the people nurtured in the teaching of Athanasius, when they now saw how different was the spiritual food offered them, held aloof from the assemblies of the Church. Lucius, who employed idolators as his attendants, went on scourging some, imprisoning others; some he drove to take to flight, others' homes he rifled in rude and cruel fashion. But all this is better set forth in the letter of the admirable Peter. After recounting an instance of the impious conduct of Lucius I shall insert the letter in this work. Certain men in Egypt, of angelic life and conversation, fled from the disquiet of the state and chose to live in solitude in the wilderness. There they made the sandy and barren soil bear fruit; for a fruit right sweet and fair to God was the virtue by whose law they lived. Among many who took the lead in this mode of life was the far-famed Antonius, most excellent master in the school of mortification, who made the desert a training place of virtue for his hermits. He after all his great and glorious labours had reached the haven where the winds of trouble blow no more, and then his followers were persecuted by the wretched and unhappy Lucius. All the leaders of those divine companies, the famous Macarius, his namesake, Isidorus, and the rest were dragged out of their caves and dispatched to a certain island inhabited by impious men, and never blessed with any teacher of piety. When the ship drew near to the shore of the island the demon reverenced by its inhabitants departed from the image which had been his time-old home, and filled with frenzy the daughter of the priest. She was driven in her inspired fury to the shore where the rowers were bringing the ship to land. Making the tongue of the girl his instrument, the demon shouted out through her the words uttered at Philippi by the woman possessed with the spirit of Python, and was heard by all, both men and women, saying, Alas for your power, you servants of the Christ; everywhere we have been driven forth by you from town and hamlet, from hill and height, from wastes where no men dwell; in yon islet we had hoped to live out of the reach of your shafts, but our hope was vain; hither you have been sent by your persecutors, not to be harmed by them, but to drive us out. We are quitting the island, for we are being wounded by the piercing rays of your virtue. With these words, and words like these, they dashed the damsel to the ground, and themselves all fled together. But that divine company prayed over the girl and raised her up, and delivered her to her father made whole and in her right mind. The spectators of the miracle flung themselves at the feet of the new comers and implored to be allowed to participate in the means of salvation. They destroyed the idol's grove, and, illuminated by the bright rays of instruction, received the grace of holy baptism. On these events becoming known in Alexandria all the people met together, reviling Lucius, and saying that wrath from God would fall upon them, were not that divine company of saints to be set free. Then Lucius, apprehensive of a tumult in the city, suffered the holy hermits to go back to their dens. Let this suffice to give a specimen of his impious iniquity. The sinful deeds he dared to do will be more clearly set forth by the letter of the admirable Peter. I hesitate to insert it at full length, and so will only quote some extracts from it. 4.19. Palladius governor of the province, by sect a heathen, and one who habitually prostrated himself before the idols, had frequently entertained the thought of waging war against Christ. After collecting the forces already enumerated he set out against the Church, as though he were pressing forward to the subjugation of a foreign foe. Then, as is well known, the most shocking deeds were done, and at the bare thought of telling the story, its recollection fills me with anguish. I have shed floods of tears, and I should have long remained thus bitterly affected had I not assuaged my grief by divine meditation. The crowds intruded into the church called Theonas and there instead of holy words were uttered the praises of idols; there where the Holy Scriptures had been read might be heard unseemly clapping of hands with unmanly and indecent utterances; there outrages were offered to the Virgins of Christ which the tongue refuses to utter, for it is a shame even to speak of them. On only hearing of these wrongs one of the well disposed stopped his ears and prayed that he might rather become deaf than have to listen to their foul language. Would that they had been content to sin in word alone, and had not surpassed the wickedness of word by deed, for insult, however bad it be, can be borne by them in whom dwells Christ's wisdom and His holy lessons. But these same villains, vessels of wrath fitted for destruction, screwed up their noses and poured out, if I may so say, as from a well-head, foul noises through their nostrils, and rent the raiment from Christ's holy virgins, whose conversation gave an exact likeness of saints; they dragged them in triumph, naked as when they were born, through all the town; they made indecent sport of them at their pleasure; their deeds were barbarous and cruel. Did any one in pity interfere and urge to mercy he was dismissed with wounds. Ah! Woe is me. Many a virgin underwent brutal violation; many a maid beaten on the head, with clubs lay dumb, and even their bodies were not allowed to be given up for burial, and their grief-stricken parents cannot find their corpses to this day. But why recount woes which seem small when compared with greater? Why linger over these and not hurry on to events more urgent? When you hear them I know that you will wonder and will stand with us long dumb, amazed at the kindness of the Lord in not bringing all things utterly to an end. At the very altar the impious perpetrated what, as it is written, neither happened nor was heard of in the days of our fathers. A boy who had forsworn his sex and would pass for a girl, with eyes, as it is written, smeared with antimony, and face reddened with rouge like their idols, in woman's dress, was set up to dance and wave his hands about and whirl round as though he had been at the front of some disreputable stage, on the holy altar itself where we call on the coming of the Holy Ghost, while the by-standers laughed aloud and rudely raised unseemly shouts. But as this seemed to them really rather decorous than improper, they went on to proceedings which they reckoned in accordance with their indecency; they picked out a man who was very famous for utter baseness, made him strip off at once all his clothes and all his shame, and set him up as naked as he was born on the throne of the church, and dubbed him a vile advocate against Christ. Then for divine words he uttered shameless wickedness, for awful doctrines wanton lewdness, for piety impiety, for continence fornication, adultery, foul lust, theft; teaching that gluttony and drunkenness as well as all the rest were good for man's life. In this state of things when even I had withdrawn from the church - for how could I remain where troops were coming in - where a mob was bribed to violence- where all were striving for gain - where mobs of heathen were making mighty promises?- forth, forsooth, is sent a successor in my place. It was one named Lucius, who had bought the bishopric as he might some dignity of this world, eager to maintain the bad character and conduct of a wolf. No synod of orthodox bishops had chosen him; no vote of genuine clergy; no laity had demanded him; as the laws of the church enjoin. Lucius could not make his entrance into the city without parade, and so he was appropriately escorted not by bishops, not by presbyters, not by deacons, not by multitudes of the laity; no monks preceded him chanting psalms from the Scriptures; but there was Euzoius, once a deacon of our city of Alexandria, and long since degraded along with Arius in the great and holy synod of Nic a, and more recently raised to rule and ravage the see of Antioch, and there, too, was Magnus the treasurer, notorious for every kind of impiety, leading a vast body of troops. In the reign of Julian this Magnus had burnt the church at Berytus, the famous city of Phœnicia; and, in the reign of Jovian of blessed memory, after barely escaping decapitation by numerous appeals to the imperial compassion, had been compelled to build it up again at his own expense. Now I invoke your zeal to rise in our vindication. From what I write you ought to be able to calculate the character and extent of the wrongs committed against the Church of God by the starting up of this Lucius to oppose us. often rejected by your piety and by the orthodox bishops of every region, he seized on a city which had just and righteous cause to regard and treat him as a foe. For he does not merely say like the blasphemous fool in the psalms Christ is not true God. But, corrupt himself, he corrupted others, rejoicing in the blasphemies uttered continually against the Saviour by them who worshipped the creature instead of the Creator. The scoundrel's opinions being quite on a par with those of a heathen, why should he not venture to worship a new-made God, for these were the phrases with which he was publicly greeted Welcome, bishop, because you deny the Son. Serapis loves you and has brought you to us. So they named their native idol. Then without an interval of delay the afore-named Magnus, inseparable associate in the villainy of Lucius, cruel bodyguard, savage lieutet, collected together all the multitudes committed to his care, and arrested presbyters and deacons to the number of nineteen, some of whom were eighty years of age, on the charge of being concerned in some foul violation of Roman law. He constituted a public tribunal, and, in ignorance of the laws of Christians in defense of virtue, endeavoured to compel them to give up the faith of their fathers which had been handed down from the apostles through the fathers to us. He even went so far as to maintain that this would be gratifying to the most merciful and clement Valens Augustus. Wretched man he shouted accept, accept the doctrine of the Arians; God will pardon you even though you worship with a true worship, if you do this not of your own accord but because you are compelled. There is always a defense for irresponsible compulsion, while free action is responsible and much followed by accusation. Consider well these arguments; come willingly; away with all delay; subscribe the doctrine of Arius preached now by Lucius, (so he introduced him by name) being well assured that if you obey you will have wealth and honour from your prince, while if you refuse you will be punished by chains, rack, torture, scourge and cruel torments; you will be deprived of your property and possessions; you will be driven into exile and condemned to dwell in savage regions. Thus this noble character mixed intimidation with deceit and so endeavoured to persuade and compel the people to apostatise from true religion. They however knew full well how true it is that the pain of treachery to right religion is sharper than any torment; they refused to lower their virtue and noble spirit to his trickery and threats, and were thus constrained to answer him. Cease, cease trying to frighten us with these words, utter no more vain words. We worship no God of late arrival or of new invention. Foam at us if you will in the vain tempest of your fury and dash yourselves against us like a furious wind. We abide by the doctrines of true religion even unto death; we have never regarded God as impotent, or as unwise, or untrue, as at one time a Father and at another not a Father, as this impious Arian teaches, making the Son a being of time and transitory. For if, as the Ariomaniacs say, the Son is a creature, not being naturally of one substance with the Father, the Father too will be reduced to non-existence by the nonexistence of the Son, not being as they assert at one period a Father. But if He is ever a Father, his offspring being truly of Him, and not by derivation, for God is impassible, how is not he mad and foolish who says of the Son through whom all things came by grace into existence, there was a time when he was not. These men have truly become fatherless by falling away from our fathers throughout the world who assembled at Nic a, and anathematized the false doctrine of Arius, now defended by this later champion. They laid down that the Son was not as you are now compelling us to say, of a different substance from the Father, but of one and the same. This their pious intelligence clearly perceived, and so from an adequate collation of divine terms they owned Him to be consubstantial. Advancing these and other similar arguments, they were imprisoned for many days in the hope that they might be induced to fall away from their right mind, but the rather, like the noblest of the athletes in a Stadium, they crushed all fear, and from time to time as it were anointing themselves with the thought of the bold deeds done by their fathers, through the help of holy thoughts maintained a nobler constancy in piety, and treated the rack as a training place for virtue. While they were thus struggling, and had become, as writes the blessed Paul, a spectacle to angels and to men, the whole city ran up to gaze at Christ's athletes, vanquishing by stout endurance the scourges of the judge who was torturing them, winning by patience trophies against impiety, and exhibiting triumphs against Arians. So their savage enemy thought that by threats and torments he could subdue and deliver them to the enemies of Christ. Thus therefore the savage and inhuman tyrant evilly entreated them by inflicting on them the tortures that his cruel ingenuity devised, while all the people stood wailing and showing their sorrow in various ways. Then he once more mustered his troops, who were disciplined in disorder, and summoned the martyrs to trial, or as it might rather be called, to a foregone condemnation, by the seaport, while after their fashion hired cries were raised against them by the idolaters and the Jews. On their refusal to yield to the manifest heresy of the Ariomaniacs they were sentenced, while all the people stood in tears before the tribunal, to be deported from Alexandria to the Phœnician Heliopolis, a place where none of the inhabitants, who are all given over to idols, can endure so much as to hear the name of Christ. After giving them the order to embark, Magnus stationed himself at the port, for he had delivered his sentence against them in the neighbourhood of the public baths. He showed them his sword unsheathed, thinking that he could thus strike terror into men who had again and again smitten hostile demons to the ground with their two-edged blade. So he bade them put out to sea, though they had got no provisions on board, and were starting without one single comfort for their exile. Strange and almost incredible to relate, the sea was all afoam; grieved, I think, and unwilling, if I may so say, to receive the good men upon its surface, and so have part or lot in an unrighteous sentence. Now even to the ignorant was made manifest the savage purpose of the judge and it may truly be said at this, the heavens stood astonished. The whole city groaned, and is lamenting to this day. Some men beating on their breast with one hand after another raised a mighty noise; others lifted up at once their hands and eyes to heaven in testimony of the wrong inflicted on them, and so saying in all but words, Hear, O heavens, and give ear, O earth, what unlawful deeds are being done. Now all was weeping and wailing; singing and sighing sounded through all the town, and from every eye flowed a river of tears which threatened to overwhelm the very sea with its tide. There was the aforesaid Magnus on the port ordering the rowers to hoist the sails, and up went a mingled cry of maids and matrons, old men and young, all sobbing and lamenting together, and the noise of the multitude overwhelmed the roar raised by the waves on the foaming sea. So the martyrs sailed off for Heliopolis, where every man is given over to superstition, where flourish the devil's ways of pleasure, and where the situation of the city, surrounded on all sides by mountains that approach the sky, is fitted for the terrifying lairs of wild beasts. All the friends they left behind now alike in public in the middle of the town and each in private apart groaned and uttered words of grief, and were even forbidden to weep, at the order of Palladius, prefect of the city, who happened himself to be a man quite given over to superstition. Many of the mourners were first arrested and thrown into prison, and then scourged, torn with carding combs, tortured, and, champions as they were of the church in their holy enthusiasm, were dispatched to the mines of Phennesus and Proconnesus. Most of them were monks, devoted to a life of ascetic solitude, and were about twenty-three in number. Not long afterwards the deacon who had been sent by our beloved Damasus, bishop of Rome, to bring us letters of consolation and communion, was led publicly through the town by executioners, with his hands tied behind his back like some notorious criminal. After sharing the tortures inflicted on murderers, he was terribly scourged with stones and bits of lead about his very neck. He went on board ship to sail, like the rest, with the mark of the sacred cross upon his brow; with none to aid and none to tempt him he was dispatched to the copper mines of Phennesus. During the tortures inflicted by the magistrate on the tender bodies of little boys, some have been left lying on the spot deprived of holy rites of burial, though parents and brothers and kinsfolk, and indeed the whole city, begged that this one consolation might be given them. But alas for the inhumanity of the judge, if indeed he can be called judge who only condemns! They who had contended nobly for the true religion were assigned a worse fate than a murderer's, their bodies lying, as they did, unburied. The glorious champions were thrown to be devoured by beasts and birds of prey. Those who were anxious for conscience' sake to express sympathy with the parents were punished by decapitation, as though they had broken some law. What Roman law, nay what foreign sentiment, ever inflicted punishment for the expression of sympathy with parents? What instance is there of the perpetration of so illegal a deed by any one of the ancients? The male children of the Hebrews were indeed once ordered to be slain by Pharaoh, but his edict was suggested by envy and by fear. How far greater the inhumanity of our day than of his. How preferable, if there be a choice in unrighteousness, their wrongs to ours. How much better; if what is illegal can be called good or bad, though in truth iniquity is always iniquity. I am writing what is incredible, inhuman, awful, savage, barbarous, pitiless, cruel. But in all this the votaries of the Arian madness pranced, as it were, with proud exultation, while the whole city was lamenting; for, as it is written in Exodus, there was not a house in which there was not one dead. The men whose appetite for iniquity was never satisfied planned new agitation. Ever wreaking their evil will in evil deeds, they darted the peculiar venom of their iniquity at the bishops of the province, using the aforesaid treasurer Magnus as the instrument of their unrighteousness. Some they delivered to the Senate, some they trapped at their good pleasure, leaving no stone unturned in their anxiety to hunt in all from every quarter to impiety, going about in all directions, and like the devil, the proper father of heresy, they sought whom they might devour. In all, after many fruitless efforts, they drove into exile to Dio-C sarea, a city inhabited by Jews, murderers of the Lord, eleven of the bishops of Egypt, all of them men who from childhood to old age had lived an ascetic life in the desert, had subdued their inclinations to pleasure by reason and by discipline, had fearlessly preached the true faith of piety, had imbibed the pious doctrines, had again and again won victory against demons, were ever putting the adversary out of countece by their virtue, and publicly posting the Arian heresy by wisest argument. Yet like Hell, not satisfied with the death of their brethren, fools and madmen as they were, eager to win a reputation by their evil deeds, they tried to leave memorials in all the world of their own cruelty. For lo now they roused the imperial attention against certain clerics of the catholic church who were living at Antioch, together with some excellent monks who came forward to testify against their evil deeds. They got these men banished to Neoc sarea in Pontus, where they were soon deprived of life in consequence of the sterility of the country. Such tragedies were enacted at this period, fit indeed to be consigned to silence and oblivion, but given a place in history for the condemnation of the men who wag their tongues against the Only begotten, and infected as they were with the raving madness of blasphemy, strive not only to aim their shafts at the Master of the universe, but further waged a truceless war against His faithful servants. 5.17. Thessalonica is a large and very populous city, belonging to Macedonia, but the capital of Thessaly and Achaia, as well as of many other provinces which are governed by the prefect of Illyricum. Here arose a great sedition, and several of the magistrates were stoned and violently treated. The emperor was fired with anger when he heard the news, and unable to endure the rush of his passion, did not even check its onset by the curb of reason, but allowed his rage to be the minister of his vengeance. When the imperial passion had received its authority, as though itself an independent prince, it broke the bonds and yoke of reason, unsheathed swords of injustice right and left without distinction, and slew innocent and guilty together. No trial preceded the sentence. No condemnation was passed on the perpetrators of the crimes. Multitudes were mowed down like ears of grain in harvest-tide. It is said that seven thousand perished. News of this lamentable calamity reached Ambrosius. The emperor on his arrival at Milan wished according to custom to enter the church. Ambrosius met him outside the outer porch and forbade him to step over the sacred threshold. You seem, sir, not to know, said he, the magnitude of the bloody deed that has been done. Your rage has subsided, but your reason has not yet recognised the character of the deed. Peradventure your Imperial power prevents your recognising the sin, and power stands in the light of reason. We must however know how our nature passes away and is subject to death; we must know the ancestral dust from which we sprang, and to which we are swiftly returning. We must not because we are dazzled by the sheen of the purple fail to see the weakness of the body that it robes. You are a sovereign, Sir, of men of like nature with your own, and who are in truth your fellow slaves; for there is one Lord and Sovereign of mankind, Creator of the Universe. With what eyes then will you look on the temple of our common Lord - with what feet will you tread that holy threshold, how will you stretch forth your hands still dripping with the blood of unjust slaughter? How in such hands will you receive the all holy Body of the Lord? How will you who in your rage unrighteously poured forth so much blood lift to your lips the precious Blood? Begone. Attempt not to add another crime to that which you have committed. Submit to the restriction to which the God the Lord of all agrees that you be sentenced. He will be your physician, He will give you health. Educated as he had been in the sacred oracles, Theodosius knew clearly what belonged to priests and what to emperors. He therefore bowed to the rebuke of Ambrose, and retired sighing and weeping to the palace. After a considerable time, when eight months had passed away, the festival of our Saviour's birth came round and the emperor sat in his palace shedding a storm of tears. Now Rufinus, at that time controller of the household, and, from his familiarity with his imperial master, able to use great freedom of speech, approached and asked him why he wept. With a bitter groan and yet more abundant weeping You are trifling, Rufinus, said the emperor, because you do not feel my troubles. I am groaning and lamenting at the thought of my own calamity; for menials and for beggars the way into the church lies open; they can go in without fear, and put up their petitions to their own Lord. I dare not set my foot there, and besides this for me the door of heaven is shut, for I remember the voice of the Lord which plainly says, 'Whatsoever you bind on earth shall have been bound in heaven.' Rufinus replied With your permission I will hasten to the bishop, and by my entreaties induce him to remit your penalty. He will not yield said the emperor. I know the justice of the sentence passed by Ambrose, nor will he ever be moved by respect for my imperial power to transgress the law of God. Rufinus urged his suit again and again, promising to win over Ambrosius; and at last the emperor commanded him to go with all dispatch. Then, the victim of false hopes, Theodosius, in reliance on the promises of Rufinus, followed in person, himself. No sooner did the divine Ambrose perceive Rufinus than he exclaimed, Rufinus, your impudence matches a dog's, for you were the adviser of this terrible slaughter; you have wiped shame from your brow, and guilty as you are of this mad outrage on the image of God you stand here fearless, without a blush. Then Rufinus began to beg and pray, and announced the speedy approach of the emperor. Fired with divine zeal the holy Ambrosius exclaimed Rufinus, I tell you beforehand; I shall prevent him from crossing the sacred threshold. If he is for changing his sovereign power into that of a tyrant I too will gladly submit to a violent death. On this Rufinus sent a messenger to inform the emperor in what mind the archbishop was, and exhorted him to remain within the palace. Theodosius had already reached the middle of the forum when he received the message. I will go, said he, and accept the disgrace I deserve. He advanced to the sacred precincts but did not enter the holy building. The archbishop was seated in the house of salutation and there the emperor approached him and besought that his bonds might be loosed. Your coming said Ambrose is the coming of a tyrant. You are raging against God; you are trampling on his laws. No, said Theodosius, I do not attack laws laid down, I do not seek wrongfully to cross the sacred threshold; but I ask you to loose my bond, to take into account the mercy of our common Lord, and not to shut against me a door which our master has opened for all them that repent. The archbishop replied What repentance have you shown since your tremendous crime? You have inflicted wounds right hard to heal; what salve have you applied? Yours said the emperor is the duty alike of pointing out and of mixing the salve. It is for me to receive what is given me. Then said the divine Ambrosius You let your passion minister justice, your passion not your reason gives judgment. Put forth therefore an edict which shall make the sentence of your passion null and void; let the sentences which have been published inflicting death or confiscation be suspended for thirty days awaiting the judgment of reason. When the days shall have elapsed let them that wrote the sentences exhibit their orders, and then, and not till then, when passion has calmed down, reason acting as sole judge shall examine the sentences and will see whether they be right or wrong. If it find them wrong it will cancel the deeds; if they be righteous it will confirm them, and the interval of time will inflict no wrong on them that have been rightly condemned. This suggestion the emperor accepted and thought it admirable. He ordered the edict to be put out immediately and gave it the authority of his sign manual. On this the divine Ambrosius loosed the bond. Now the very faithful emperor came boldly within the holy temple but did not pray to his Lord standing, or even on his knees, but lying prone upon the ground he uttered David's cry My soul cleaves unto the dust, quicken thou me according to your word. He plucked out his hair; he smote his head; he besprinkled the ground with drops of tears and prayed for pardon. When the time came for him to bring his oblations to the holy table, weeping all the while he stood up and approached the sanctuary. After making his offering, as he was wont, he remained within at the rail, but once more the great Ambrosius kept not silence and taught him the distinction of places. First he asked him if he wanted anything; and when the emperor said that he was waiting for participation in the divine mysteries, Ambrose sent word to him by the chief deacon and said, The inner place, sir, is open only to priests; to all the rest it is inaccessible; go out and stand where others stand; purple can make emperors, but not priests. This instruction too the faithful emperor most gladly received, and intimated in reply that it was not from any audacity that he had remained within the rails, but because he had understood that this was the custom at Constantinople. I owe thanks, he added, for being cured too of this error. So both the archbishop and the emperor showed a mighty shining light of virtue. Both to me are admirable; the former for his brave words, the latter for his docility; the archbishop for the warmth of his zeal, and the prince for the purity of his faith. On his return to Constantinople Theodosius kept within the bounds of piety which he had learned from the great archbishop. For when the occasion of a feast brought him once again into the divine temple, after bringing his gifts to the holy table he straightway went out. The bishop at that time was Nectarius, and on his asking the emperor what could possibly be the reason of his not remaining within, Theodosius answered with a sigh I have learned after great difficulty the differences between an emperor and a priest. It is not easy to find a man capable of teaching me the truth. Ambrosius alone deserves the title of bishop. So great is the gain of conviction when brought home by a man of bright and shining goodness. 5.18. Yet other opportunities of improvement lay within the emperor's reach, for his wife used constantly to put him in mind of the divine laws in which she had first carefully educated herself. In no way exalted by her imperial rank she was rather fired by it with greater longing for divine things. The greatness of the good gift given her made her love for Him who gave it all the greater, so she bestowed every kind of attention on the maimed and the mutilated, declining all aid from her household and her guards, herself visiting the houses where the sufferers lodged, and providing every one with what he required. She also went about the chambers of the churches and ministered to the wants of the sick, herself handling pots and pans, and tasting broth, now bringing in a dish and breaking bread and offering morsels, and washing out a cup and going through all the other duties which are supposed to be proper to servants and maids. To them who strove to restrain her from doing these things with her own hands she would say, It befits a sovereign to distribute gold; I, for the sovereign power that has been given me, am giving my own service to the Giver. To her husband, too, she was ever wont to say, Husband, you ought always to bethink you what you were once and what you have become now; by keeping this constantly in mind you will never grow ungrateful to your benefactor, but will guide in accordance with law the empire bestowed upon you, and thus you will worship Him who gave it. By ever using language of this kind, she with fair and wholesome care, as it were, watered the seeds of virtue planted in her husband's heart. She died before her husband, and not long after the time of her death events occurred which showed how well her husband loved her. |
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| 117. Theodoret of Cyrus, Cure of The Greek Maladies, 63 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ps.-orpheus, cyril of alexandria Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 84 |
| 118. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, a b c d\n0 10.7 10.7 10 7 \n1 10.8 10.8 10 8 \n2 2(11).26 2(11).26 2(11) 26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 266 |
| 119. Augustine, Against Julian, 3.17.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Karfíková (2012), Grace and the Will According to Augustine, 298 |
| 120. Socrates Scholasticus, Ecclesiastical History, 1.21.2, 1.27, 4.29, 7.7, 7.13-7.14, 7.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria •cyril (bishop of alexandria) •cyril of alexandria, heresy opposed by •cyril of alexandria, historical background of •cyril of alexandria, alexandrian jews and •cyril of alexandria, letters of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155, 196, 198; 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, 78, 347; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25, 148; 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 |
| 121. Jerome, Letters, 84 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 258 |
| 122. Jerome, Letters, 84 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 258 |
| 123. Jerome, On Illustrious Men, 54 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 217 |
| 124. Justinian, Codex Justinianus, 1.3.10 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cyril (bishop of alexandria), jews expelled from alexandria by •cyril (bishop of alexandria), the dialogue of timothy and aquila and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 224 |
| 125. Marcellinus Comes, Chronicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25, 153 |
| 126. Damaskios, De Principiis, 2.117-2.118 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 92 |
| 127. Theodosius Ii Emperor of Rome, Theodosian Code, 16.2.31, 16.5.6, 16.5.43, 16.5.46, 16.5.61, 16.5.66, 16.7.2, 16.8.8-16.8.9, 16.8.29, 16.10.10 (5th cent. CE - 5th cent. CE) 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 •cyril (bishop of alexandria), marian devotion controversies and •cyril (bishop of alexandria), orestes and Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 72, 78, 110, 111, 129; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 216, 224, 255 |
| 128. Jerome, Letters, 84 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 258 |
| 129. John Rufus, Life of Peter The Iberian, 49, 71 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25 |
| 130. Sophronius, Narratio Miraculorum Sanctorum Cyri Et Joannis, 66.1 (6th cent. CE - 7th cent. CE) Tagged with subjects: •cyril of alexandria (bishop), elimination of isis cult at menouthis •cyril of alexandria (bishop), and cyrus and john at menouthis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 372, 387 |
| 131. Procopius, On Buildings, 1.2, 1.21.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 173, 175 |
| 132. Sophronius of Jerusalem, Laudes In Sanctos Cyrum Et Joannem, 27 (6th cent. CE - 7th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 120, 121 |
| 133. Severus of Antioch, Letters, 46 (6th cent. CE - 6th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 354 |
| 134. Gregory of Tours, Historia Francorum, 5.11 (6th cent. CE - 6th cent. CE) Tagged with subjects: •cyril (bishop of alexandria), jews expelled from alexandria by Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 2 |
| 135. Evagrius Scholasticus, Ecclesiastical History, 1.20, 1.22, 3.34 (6th cent. CE - 6th cent. CE) Tagged with subjects: •cyril of alexandria Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25, 148 |
| 136. Augustine, Letters, 91.8-91.10, 102.2 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 42, 43, 72 |
| 137. Caesarius of Arles, Serm., 13.5 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 96 |
| 138. Gaudentius of Brescia, Tract., 9.2 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 96 |
| 139. Jerome, C. Ioh., 8 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 96 |
| 140. Jerome, C. Vigil., 7-8 Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 96, 111 |
| 141. Nestorius, Ep., 1 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 96 |
| 142. Athanasius of Alexandria, Or. C. Arian., 3.58 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 110 |
| 143. Siricius of Rome, Ep., 7.4 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 110 |
| 144. Eunapius, V. Soph., 6.7-6.18, 6.111-6.112, 6.114-6.115 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 71, 72, 129 |
| 145. Elvira, Can., 34-35 Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 78 |
| 146. Optatus of Milevis, Tract. C. Donat., 6.6.1 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 130 |
| 147. Sulpicius Severus, V. Mart., 13, 15, 14 Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 70 |
| 148. Cyril of Alexandria, Hom., 4 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 111 |
| 149. Cyril of Alexandria, Or. Ad Theod. Imp., 22 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 111 |
| 150. Jerome, C. Iov., 2.37 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 111 |
| 151. Athanasius of Alexandria, Hist. Arian., 33 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 96 |
| 152. Marcus Diaconus, V. Porph., 33, 41 Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 73 |
| 153. Augustine, C. Iulian. Op. Imperf., 1.42 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 73 |
| 154. Anon., Historia Acephala, 5.8-5.10 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 46 |
| 155. John of Damascus, Homilia In Nativitatem, 5.9-5.17 Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588 |
| 156. Ambrose, Obit. Theod., 4 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 46 |
| 157. Augustine, Contra Iulianum Opus Imperfectum, None Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 298 |
| 158. Theodosius, Constitutiones Sirmondianae, 12, 6 Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 78 |
| 159. Orosiu, Hist., None Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22 |
| 160. Socrates Scholasticus, Eccl., 1.16, 4.1, 7.15 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22, 46, 78 |
| 161. Eunapius, Hist. Fr., 48.2 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 129 |
| 162. Sozomen, Eccl., 2.4, 5.15.4-5.15.10, 7.15, 7.15.13-7.15.15 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22, 46, 70, 71 |
| 163. Theodoret of Cyrrhus, Eccl., 1.1, 3.7.10, 4.22.13-4.22.15, 5.22.3-5.22.6 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22, 46, 70, 72, 110 |
| 164. Ambrose, Spirit. Sanct. 1. Prol. 17, a b c d\n0 1. 1. 1 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 43 |
| 165. Cyril of Alexandria, Ep., 1.7, 11.4, 11.6 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 42, 46, 96, 110, 111, 130 |
| 166. Cyril of Alexandria, Expl. Xii Cap., 3 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 42 |
| 167. Ambrose, Ep. Extra Coll., 410.9-410.11 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 43 |
| 168. Rufinus, Eccl., 11.2, 11.3.10, 11.22-11.23, 11.26 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 43, 46, 71, 72 |
| 169. Symmachus, Rel., 3.2-3.3 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22 |
| 170. John of Ephesus, Eccl., 3.3.29 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 129 |
| 171. Sophronius Hierosolymitanus, Mir. Cyr. Et Jo., None Tagged with subjects: •cyril (bishop of alexandria) Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 304 |
| 172. Zachariah of Mytilene, V. Severi, 17-21, 23-37, 22 Tagged with subjects: •nan Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 129 |
| 173. John of Nicou, Pg, 84.89-84.99 Tagged with subjects: •cyril of alexandria •cyril of alexandria, alexandrian jews and •cyril (bishop of alexandria), hypatia and •cyril (bishop of alexandria), jews expelled from alexandria by •cyril (bishop of alexandria), orestes and •cyril of alexandria, letters of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196, 198; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 219 |
| 174. John Malalas, History, 11.2 Tagged with subjects: •cyril of alexandria Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25 |
| 175. Gerontius, Life of Melania, 58-59 Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25 |
| 176. Anon., Avellana Collectio, 238 Tagged with subjects: •cyril of alexandria Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400 |
| 178. Cyril of Alexandria, Glaphyra In Exodum, None Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 128 |
| 179. Cyril of Alexandria, Epistulae Festales, 5.7, 24.2 Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 128, 129 |
| 180. Anon., Leges Publicae, None Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 116 |
181. Strabo, Geography, 11.7.1 Tagged with subjects: •cyril of alexandria (bishop), rebuttal of emperor julians polemic Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 110 | 11.7.1. Those nomads, however, who live along the coast on the left as one sails into the Caspian Sea are by the writers of today called Daae, I mean, those who are surnamed Aparni; then, in front of them, intervenes a desert country; and next comes Hyrcania, where the Caspian resembles an open sea to the point where it borders on the Median and Armenian mountains. The shape of these mountains is crescent-like along the foothills, which end at the sea and form the recess of the gulf. This side of the mountains, beginning at the sea, is inhabited as far as their heights for a short stretch by a part of the Albanians and the Armenians, but for the most part by Gelae, Cadusii, Amardi, Vitii, and Anariacae. They say that some of the Parrhasii took up their abode with the Anariacae, who, they say, are now called Parsii; and that the Aenianes built a walled city in the Vitian territory, which, they say, is called Aeniana; and that Greek armour, brazen vessels, and burial places are to be seen there; and that there is also a city Anariace there, in which, they say, is to be seen an oracle for sleepers, and some other tribes that are more inclined to brigandage and war than to farming; but this is due to the ruggedness of the region. However, the greater part of the seaboard round the mountainous country is occupied by Cadusii, for a stretch of almost five thousand stadia, according to Patrocles, who considers this sea almost equal to the Pontic Sea. Now these regions have poor soil. |
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182. Sozomenus, Ecclesiastical History, 2.1.2-2.1.10, 4.7.5, 6.40, 8.1-8.3, 9.1.2-9.1.3 Tagged with subjects: •cyril (bishop of alexandria), anti-jewish treatises and homilies of •cyril (bishop of alexandria), devotions to st. stephen and •cyril (bishop of alexandria), jews expelled from alexandria by •cyril (bishop of alexandria), orestes and •cyril (bishop of alexandria) Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 70; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 225, 266, 352 | 6.40. When Valens was on the point of departing from Constantinople, Isaac, a monk of great virtue, who feared no danger in the cause of God, presented himself before him, and addressed him in the following words: Give back, O emperor, to the orthodox, and to those who maintain the Nicene doctrines, the churches of which you have deprived them, and the victory will be yours. The emperor was offended at this act of boldness, and commanded that Isaac should be arrested and kept in chains until his return, when he meant to bring him to justice for his temerity. Isaac, however, replied, You will not return unless you restore the churches. And so in fact it came to pass. For when Valens marched out with his army, the Goths retreated while pursued. In his advances he passed by Thrace, and came to Adrianople. When at not great distance from the barbarians, he found them encamped in a secure position; and yet he had the rashness to attack them before he had arranged his own legions in proper order. His cavalry was dispersed, his infantry compelled to retreat; and, pursued by the enemy, he dismounted from his horse, and with a few attendants entered into a small house or tower, where he secreted himself. The barbarians were in full pursuit, and went beyond the tower, not suspecting that he had selected it for his place of concealment. As the last detachment of the barbarians was passing by the tower, the attendants of the emperor let fly a volley of arrows from their covert, which immediately led to the exclamation that Valens was concealed within the building. Those who were a little in advance heard this exclamation, and made known the news with a shout to those companions who were in advance of them; and thus the news was conveyed till it reached the detachments which were foremost in the pursuit. They returned, and encompassed the tower. They collected vast quantities of wood from the country around, which they piled up against the tower, and finally set fire to the mass. A wind which had happened to arise favored the progress of the conflagration; and in a short period the tower, with all that it contained, including the emperor and his attendants, was utterly destroyed. Valens was fifty years of age. He had reigned thirteen years conjointly with his brother, and three by himself. 8.1. Such was the death of Theodosius, who had contributed so efficiently to the aggrandizement of the Church. He expired in the sixtieth year of his age, and the sixteenth of his reign. He left his two sons as his successors. Arcadius, the elder, reigned in the East, and Honorius in the West. They both held the same religious sentiments as their father. Damasus was dead; and at this period Siricius was the leader of the church of Rome; Nectarius, of the church in Constantinople; Theophilus, over the church of Alexandria; Flavian, over the church of Antioch; and John, over that of Jerusalem. Armenia and the Eastern provinces were at this time overrun by the barbarian Huns. Rufinus, prefect of the East, was suspected of having clandestinely invited them to devastate the Roman territories, in furtherance of his own ambitious designs; for he was said to aspire to tyranny. For this reason, he was soon after slain; for, on the return of the troops from the conquest of Eugenius, the Emperor Arcadius, according to custom, went forth from Constantinople to meet them; and the soldiers took this opportunity to massacre Rufinus. These circumstances tended greatly to the extension of religion. The emperors attributed to the piety of their father, the ease with which the tyrant had been vanquished, and the plot of Rufinus to gain their government arrested; and they readily confirmed all the laws which had been enacted by their predecessors in favor of the churches, and bestowed their own gifts in addition. Their subjects profited by their example, so that even the pagans were converted without difficulty to Christianity, and the heretics united themselves to the Catholic Church. Owing to the disputes which had arisen among the Arians and Eunomians, and to which I have already alluded, these heretics daily diminished in number. Many of them, in reflecting upon the diversity of sentiments which prevailed among those of their own persuasion, judged that the truth of God could not be present with them, and went over to those who held the same faith as the emperors. The interests of the Macedonians of Constantinople were materially affected by their possessing no bishop in that juncture; for, ever since they had been deprived of their churches by Eudoxius, under the reign of Constantius, they had been governed only by presbyters, and remained so until the next reign. The Novatians, on the other hand, although they had been agitated by the controversy concerning the Passover, which was an innovation made by Sabbatius, yet the most of them remained in quiet possession of their churches, and had not been molested by any of the punishments or laws enacted against other heretics, because they maintained that the Three Persons of the Trinity are of the same substance. The virtue of their leaders also tended greatly to the maintece of concord among them. After the presidency of Agelius they were governed by Marcian, a good man; and on his decease, a little while before the time now under consideration, the bishopric devolved upon Sisinius, a very eloquent man, well versed in the doctrines of philosophy and of the Holy Scriptures, and so expert in disputation that even Eunomius, who was well approved in this art and effective in this work, often refused to hold debates with him. His course of life was prudent and above the reach of calumny; yet he indulged in luxury, and even in superfluities; so that those who knew him not were incredulous as to whether he could remain temperate in the midst of so much abundance. His manners were gracious and suave in assemblies, and on this account he was esteemed by the bishops of the Catholic Church, by the rulers, and by the learned. His jests were replete with good nature, and he could bear ridicule without manifesting the least resentment. He was very prompt and witty in his rejoinders. Being once asked wherefore, as he was bishop, he bathed twice daily, he replied, Because I do not bathe thrice. On another occasion, being ridiculed by a member of the Catholic Church because he dressed in white, he asked where it was commanded that he should dress in black; and, as the other hesitated for a reply, he continued, You can give no argument in support of your position; but I refer you to Solomon, the wisest of men, who says, 'Let your garments be always white.' Moreover Christ is described in the Gospel as having appeared in white, and Moses and Elias manifested themselves to the apostles in robes of white. It appears to me that the following reply was also very ingenious. Leontius, bishop of Ancyra, in Galatia, settled in Constantinople after he had deprived the Novatians in his province of their churches. Sisinius went to him to request that the churches might be restored; but far from yielding compliance, he reviled the Novatians, and said that they were not worthy of holding churches, because, by abolishing the observance of pece, they intercepted the philanthropy of God. To this Sisinius replied, No one does pece as I do. Leontius asked him in what way he did pece. In coming to see you, retorted Sisinius. Many other witty speeches are attributed to him, and he is even said to have written several works with some elegance. But his discourses obtained greater applause than his writings, since he was best at declamation, and was capable of attracting the hearer by his voice and look and pleasing countece. This brief description may serve as a proof of the disposition and mode of life of this great man. 8.2. Nectarius died about this period, and lengthened debates were held on the ordination of a successor. They all voted for different individuals, and it seemed impossible for all to unite on one, and the time passed heavily. There was, however, at Antioch on the Orontes, a certain presbyter named John, a man of noble birth and of exemplary life, and possessed of such wonderful powers of eloquence and persuasion that he was declared by the sophist, Libanius the Syrian, to surpass all the orators of the age. When this sophist was on his death-bed he was asked by his friends who should take his place. It would have been John, replied he, had not the Christians taken him from us. Many of those who heard the discourses of John in the church were thereby excited to the love of virtue and to the reception of his own religious sentiments. For by living a divine life he imparted zeal from his own virtues to his hearers. He produced convictions similar to his own, because he did not enforce them by rhetorical art and strength, but expounded the sacred books with truth and sincerity. For a word which is ornamented by deeds customarily shows itself as worthy of belief; but without these the speaker appears as an impostor and a traitor to his own words, even though he teach earnestly. Approbation in both regards was due to John. He devoted himself to a prudent course of life and to a severe public career, while he also used a clear diction, united with brilliance in speech. His natural abilities were excellent, and he improved them by studying under the best masters. He learned rhetoric from Libanius, and philosophy from Andragathius. When it was expected that he would embrace the legal profession and take part in the career of an advocate, he determined to exercise himself in the sacred books and to practice philosophy according to the law of the Church. He had as teachers of this philosophy, Carterius and Diodorus, two celebrated presidents of ascetic institutions. Diodorus was afterwards the governor of the church of Tarsus, and, I have been informed, left many books of his own writings in which he explained the significance of the sacred words and avoided allegory. John did not receive the instructions of these men by himself, but persuaded Theodore and Maximus, who had been his companions under the instruction of Libanius, to accompany him. Maximus afterwards became bishop of Seleucia, in Isauria; and Theodore, bishop of Mompsuestia, in Cilicia. Theodore was well conversant with the sacred books and with the rest of the discipline of rhetoricians and philosophers. After studying the ecclesiastical laws, and frequenting the society of holy men, he was filled with admiration of the ascetic mode of life and condemned city life. He did not persevere in the same purpose, but after changing it, he was drawn to his former course of life; and, to justify his conduct, cited many examples from ancient history, with which he was well acquainted, and went back into the city. On hearing that he was engaged in business and intent on marriage, John composed an epistle, more divine in language and thought than the mind of man could produce, and sent it to him. Upon reading it, he repented and immediately gave up his possessions, renounced his intention of marrying, and was saved by the advice of John, and returned to the philosophic career. This seems to me a remarkable instance of the power of John's eloquence; for he readily forced conviction on the mind of one who was himself habituated to persuade and convince others. By the same eloquence, John attracted the admiration of the people; while he strenuously convicted sinners even in the churches, and antagonized with boldness all acts of injustice, as if they had been perpetrated against himself. This boldness pleased the people, but grieved the wealthy and the powerful, who were guilty of most of the vices which he denounced. Being, then, held in such high estimation by those who knew him by experience, and by those who were acquainted with him through the reports of others, John was adjudged worthy, in word and in deed, by all the subjects of the Roman Empire, to be the bishop of the church of Constantinople. The clergy and people were uimous in electing him; their choice was approved by the emperor, who also sent the embassy which should conduct him; and, to confer greater solemnity on his ordination, a council was convened. Not long after the letter of the emperor reached Asterius, the general of the East; he sent to desire John to repair to him, as if he had need of him. On his arrival, he at once made him get into his chariot, and conveyed him with dispatch to a military station, Pagras so-called, where he delivered him to the officers whom the emperor had sent in quest of him. Asterius acted very prudently in sending for John before the citizens of Antioch knew what was about to occur; for they would probably have excited a sedition, and have inflicted injury on others, or subjected themselves to acts of violence, rather than have suffered John to be taken from them. When John had arrived at Constantinople, and when the priests were assembled together, Theophilus opposed his ordination; and proposed as a candidate in his stead, a presbyter of his church named Isidore, who took charge of strangers and of the poor at Alexandria. I have been informed by persons who were acquainted with Isidore, that from his youth upwards he practiced the philosophic virtues, near Scetis. Others say that he had gained the friendship of Theophilus by being a participant and a familiar in a very perilous undertaking. For it is reported that during the war against Maximus, Theophilus entrusted Isidore with gifts and letters respectively addressed to the emperor and to the tyrant, and sent him to Rome, desiring him to remain there until the termination of the war, when he was to deliver the gifts, with the letters, to him, who might prove the victor. Isidore acted according to his instructions, but the artifice was detected; and, fearful of being arrested, he fled to Alexandria. Theophilus from that period evinced much attachment towards him, and, with a view of recompensing his services, strove to raise him to the bishopric of Constantinople. But whether there was really any truth in this report, or whether Theophilus desired to ordain this man because of his excellence, it is certain that he eventually yielded to those who decided for John. He feared Eutropius, who was artfully eager for this ordination. Eutropius then presided over the imperial house, and they say he threatened Theophilus, that unless he would vote with the other bishops, he would have to defend himself against those who desired to accuse him; for many written accusations against him were at that time before the council. 8.3. As soon as John was raised to the episcopal dignity, he devoted his attention first to the reformation of the lives of his clergy; he reproved and amended their ways and diet and every procedure of their manifold transactions. He also ejected some of the clergy from the Church. He was naturally disposed to reprehend the misconduct of others, and to antagonize righteously those who acted unjustly; and he gave way to these characteristics still more in the episcopate; for his nature, having attained power, led his tongue to reproof, and nerved his wrath more readily against the enemy. He did not confine his efforts to the reformation of his own church; but as a good and large-minded man, he sought to rectify abuses throughout the world. Immediately upon entering the episcopate, he strove to put an end to the dissension which had arisen concerning Paulinus, between the Western and Egyptian bishops and the bishops of the East; since on this account a general disunion was overpowering the churches in the whole empire. He requested the assistance of Theophilus in effecting the reconciliation of Flavian with the bishop of Rome. Theophilus agreed to co-operate with him in the restoration of concord; and Acacius, bishop of Berea, and Isidore, whom Theophilus had proposed as a candidate for ordination instead of John, were sent on an embassy to Rome. They soon effected the object of their journey, and sailed back to Egypt. Acacius repaired to Syria, bearing conciliatory letters to the adherents of Flavian from the priests of Egypt and of the West. And the churches, after a long delay once more laid aside their discord, and took up communion with one another. The people at Antioch, who were called Eustathians, continued, indeed, for some time to hold separate assemblies, although they possessed no bishop. Evagrius, the successor of Paulinus, did not, as we have stated, long survive him; and I think reconciliation became easier for the bishops from there being no one to oppose. The laity, as is customary with the populace, gradually went over to those who assembled together under the guidance of Flavian; and thus, in course of time, they were more and more united. |
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| 183. Papyri, Young, Coptic Manuscripts, None Tagged with subjects: •nan Found in books: nan nan |
| 185. Sophronios, Panegyric, 24, 29, 27 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 372 |
| 186. Sophronios, Preface [To Panegyric], 1 Tagged with subjects: •cyril of alexandria (bishop), and cyrus and john at menouthis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 372 |
187. Anon., Esther Rabbah, 1.3 Tagged with subjects: •cyril of alexandria Found in books: 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| 1.3. אֲחַשְׁוֵרוֹשׁ רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר אֲחַשְׁוֵרוֹשׁ הוּא אַרְתַּחְשַׁשְׂתָּא. וְרַבָּנָן אָמְרֵי אֲחַשְׁוֵרוֹשׁ, שֶׁכָּל מִי שֶׁזּוֹכְרוֹ חוֹשֵׁשׁ אֶת רֹאשׁוֹ. לָמָּה קְרָאוֹ הַכָּתוּב אַרְתַּחְשַׁשְׂתָּא, שֶׁהָיָה מַרְתִּיחַ וְתָשׁ. אֲחַשְׁוֵרוֹשׁ, רַבִּי יִצְחָק וְרַבָּנִין, רַבִּי יִצְחָק אָמַר אֲחַשְׁוֵרוֹשׁ שֶׁבָּאוּ כָּל הַצָּרוֹת בְּיָמָיו, שֶׁנֶּאֱמַר: אֵבֶל גָּדוֹל לַיְּהוּדִים. הוּא אֲחַשְׁוֵרוֹשׁ, שֶׁבָּאוּ כָּל הַטּוֹבוֹת בְּיָמָיו, שֶׁנֶּאֱמַר: שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב. רַבָּנָן אָמְרֵי אֲחַשְׁוֵרוֹשׁ עַד שֶׁלֹא נִכְנְסָה אֶסְתֵּר אֶצְלוֹ, הוּא אֲחַשְׁוֵרוֹשׁ, מִשֶּׁנִּכְנְסָה אֶסְתֵּר אֶצְלוֹ לֹא הָיָה בּוֹעֵל נִדּוֹת. | |
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| 188. Stoic School, Stoicor. Veter. Fragm., 16, 18-22, 17 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 374, 376 |
| 189. Commentarius In Canticum Canticorum, In Diem Natalem Saluatoris, None Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588 |
| 190. Papyri, P.Tebt., 1.44 Tagged with subjects: •cyril of alexandria (bishop), elimination of isis cult at menouthis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377 |
| 191. John Chrysostom, In Joannem, 1.9, 2.24, 7.35, 15.1, 17.9-17.11, 17.14-17.15, 18.24-18.27, 19.32-19.37 Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 126, 127, 128, 129 |
| 194. Epigraphy, Jigre, 142-145, 148-151, 146 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 348 |
| 195. Anon., Tanchuma (Buber), None Tagged with subjects: •nan Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 46 |
| 196. Epigraphy, Ricis, 503/1212, 503/1204 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370 |
| 201. Anon., Life of Barsauma, 191-201, 190 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 265 |
| 202. Gregory of Nazianzus, Orations, 5.16, 44.5 Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 107 |
| 203. Cyril of Alexandria, Homiliae Diversae, None Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 120 |
| 205. Homeric Hymn To Demeter, Homeric Hymn To Demeter, 108, 182, 197, 476-478, 480, 479 Tagged with subjects: •nan Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 109 |
| 206. John Chrysostom, In Oseam, 4.1-4.2, 4.13-4.15 Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 121, 126, 127 |
| 207. Papyri, P.Eleph., 11.1380 Tagged with subjects: •cyril of alexandria (bishop), and cyrus and john at menouthis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370 |
| 208. Procopius, Anecd., 11.32 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 129 |
| 209. Commentarius In Canticum Canticorum, De Beatitudinibus, None Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588 |
| 210. Anon., Protoevangelium Jacobi, 19.15-19.16 Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588 |
| 211. Melito of Sardis, On Pascha, 59 Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 112 |
| 212. Eusebius, Catena, 1277 Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 107 |
| 213. Various, Aco, None Tagged with subjects: •cyril of alexandria Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 214 |
| 214. Cyril of Scythopolis, Life of Euthymius, 35, 30 Tagged with subjects: •nan Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25 |
| 215. Cyril of Scythopolis, Life of John The Hesychast, 4 Tagged with subjects: •cyril of alexandria Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25 |
| 216. Ps. Cyril of Jerusalem, Letter About The Earthquake of Ad, 6 Tagged with subjects: •cyril of alexandria Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 148 |
| 218. John Rufus, V. Petr. Hib . 49, 49 Tagged with subjects: •cyril of alexandria Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 132, 135, 136 |
| 219. Gerontius, He, 57-58, 64 Tagged with subjects: •nan Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 132 |
| 220. Various, Acta Conciliorum Oecumenicorum, 2.1.65, 2.1.69-2.1.70, 2.1.115 Tagged with subjects: •cyril of alexandria Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 264, 299 |
| 221. Anon., Acta of Second Ephesus, 17.45-17.46 Tagged with subjects: •cyril of alexandria Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 291 |
| 222. Cyril of Alexandria, Commentary On John, None Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 162, 163, 165, 170, 171, 194 |
| 223. Cyril of Alexandria, Dialogues On The Trinity, 1.389 Tagged with subjects: •cyril of alexandria •cyril of alexandria, alexandrian jews and •cyril of alexandria, heresy opposed by •cyril of alexandria, historical background of •cyril of alexandria, literary output of •cyril of alexandria, paraenetic intentions of •cyril of alexandria, translation of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 157 |
| 224. John Chrysostom, Homilies, 7 Tagged with subjects: •cyril of alexandria Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 204 |
| 225. John Rufus, Life of Euthymius, 0 Tagged with subjects: •cyril of alexandria Found in books: Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 136 |
| 226. Cyril of Alexandria, Festal Letters, 1.5-1.6, 4.4 Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 199 |
| 227. Cyr., Ador., 3.93 Tagged with subjects: •cyril of alexandria Found in books: Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 37 |
| 228. Anon., 2Nd Life of Sts. Cyrus And John, 16 Tagged with subjects: •cyril of alexandria (bishop), and cyrus and john at menouthis •cyril of alexandria (bishop), elimination of isis cult at menouthis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 372, 374 |
| 230. Palladius, Panegyricus In Macarium Antaeopolis Episcopum, 16.1 Tagged with subjects: •cyril (bishop of alexandria) Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 304 |
| 231. John of Ephesus, Hist. Eccl., 3.1.37 Tagged with subjects: •cyril of alexandria Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400 |
| 232. Septuagint, 4 Maccabees, 1, 10-15, 17-18, 2-9, 16 Tagged with subjects: •nan Found in books: 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 |
| 233. Cyrillus Alexandrinus, Hom. Div., None Tagged with subjects: •cyril (bishop of alexandria) Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 216 |
| 234. Irenaeus, Filastrius, 148 Tagged with subjects: •cyril of alexandria Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 118 |
| 235. Gregory of Nyssa, In Christi Res., 1 Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 112 |
| 236. Epigraphy, Ijo 1, None Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 348 |
| 237. Theodosius Ii Emperor of Rome, Sirmondian Constitutions, 12, 14 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 224 |
| 238. Procopius, History of The Wars, 5.8.41 Tagged with subjects: •cyril (bishop of alexandria), jews expelled from alexandria by Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 353 |
| 239. Anon., Conflict of Adam And Eve With Satan, 3.16 Tagged with subjects: •cyril of alexandria Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 118 |
| 240. Epigraphy, Jiwe 1, 1.2 Tagged with subjects: •cyril (bishop of alexandria), jews expelled from alexandria by Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 348 |
| 241. Hebrew Bible, Isaiah (Septuagint), 65.4 Tagged with subjects: •cyril of alexandria (bishop), rebuttal of emperor julians polemic Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 755 |
| 242. Epigraphy, Totti, Ausgewählte Texte, 69 Tagged with subjects: •cyril of alexandria (bishop), elimination of isis cult at menouthis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377 |
| 243. Socrates of Constantinople, Ecclesiastical History, 2.33, 7.4, 7.13, 7.13.14-7.13.16, 7.38 Tagged with subjects: •cyril (bishop of alexandria), jews expelled from alexandria by •cyril (bishop of alexandria), anti-jewish treatises and homilies of •cyril (bishop of alexandria), hypatia and •cyril (bishop of alexandria), orestes and •cyril (bishop of alexandria), the dialogue of timothy and aquila and •cyril (bishop of alexandria), marian devotion controversies and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 2, 185, 215, 216, 217, 224, 255, 348, 353 |
| 244. New Testament, 1 Corinthians 108, 108, 110,, 3.2, 13.12 Tagged with subjects: •cyril of alexandria •cyril of alexandria, and christ, parallels between •cyril of alexandria, origen and •cyril of alexandria, two-level exegesis of Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 166, 171 |
| 245. Pseudo-Orpheus, Pseudo-Orpheus, 59 Tagged with subjects: •ps.-orpheus, cyril of alexandria Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 84 |
| 246. Romanos, De Abraham, 5 Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 107 |
| 247. Cyril of Jerusalem, Comm. 1 Cor., 3.10 Tagged with subjects: •cyril of alexandria Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 294 |
| 248. Cyril of Alexandria, Rect. Fid., 2.2 Tagged with subjects: •cyril of alexandria Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 294 |
| 249. Ps-Vigilius, Trin., 12.47 Tagged with subjects: •cyril of alexandria Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 294 |
| 251. Epigraphy, Igportus, 18, 9 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370 |
| 252. Epiphanius, De Fide, 12.1 Tagged with subjects: •cyril of alexandria (bishop), and cyrus and john at menouthis Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370 |
| 253. Ambrose, Spir., 1.32 Tagged with subjects: •cyril of alexandria Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 294 |
| 254. John Chrysostom, In Michaeam, 6.1-6.2 Tagged with subjects: •cyril of alexandria Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 130 |
| 256. Anon., Life of Simon Stylites, 244-247 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 266 |
| 257. Anon., Chronicon Paschale, None Tagged with subjects: •cyril of alexandria Found in books: Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 25 |
| 258. Gregory of Nazianzen, Orationes, 7.21.2-7.21.12 Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 586 |
| 259. Origen, Psalmus Cxli (Catena Fragment), None Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 587 |
| 260. Pseudo-Chrysostom, De Occursu Domini, De Deipara Et Symeone, None Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 587 |
| 262. Ambrose, Fid., 2.16.139-2.16.140 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22, 43 |
| 263. Severus of Antioch, Epistulae Selectae, 6.1.1, 6.1.29, 6.1.52-6.1.53, 6.1.55, 6.2.3 Tagged with subjects: •cyril of alexandria Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 354 |
| 265. Cyril of Alexandria, Paschal Homily, 5 Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 69, 84, 125 |
| 266. Hilary of Poitiers, Commentarius In Evangelium Matthaei, 10.23-10.24 Tagged with subjects: •cyril of alexandria Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 266 |
| 267. Cyril of Alexandria, Glaph. In Gen., 45 Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 71, 107, 112, 116, 132 |
| 268. Cyril of Alexandria, Commentary On Isaiah, 4.2 Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 268 |
| 269. Ammonas, Letters, 13 Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 269 |
| 270. Cyril of Alexandria, Commentary On John, 2.1, 3.6, 4.2, 8.32 Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 261, 264 |
| 271. Athanasius, Orations Against The Arians, 3.34, 3.41 Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 252, 267 |
| 272. Anon., Coptic Life of Pachomius, 83 Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 263 |
| 273. Cyril of Alexandria, Epistles, 1.13-1.33, 44.62-44.63, 55.7, 81.1-81.2 Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 235, 243, 258, 259 |
| 274. Rufinus of Aquileia, Apologia Origenis, 1.9 Tagged with subjects: •cyril of alexandria Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 258 |
| 275. Shenoute, Who Speaks Through The Prophet, None Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 259 |
| 276. Philo, De Ab., 170 Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 84 |
| 278. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •cyril (bishop of alexandria), devotions to st. stephen and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 265 |
| 279. Irenaeus, Catena, 1233 Tagged with subjects: •cyril of alexandria Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 71 |
| 280. Cyril of Alexandria, In Joannis Evangelium, 1.115 Tagged with subjects: •cyril of alexandria Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588 |
| 281. Gregory of Nazianzus, Or., 43.21 Tagged with subjects: •cyril of alexandria Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 70 |
