1. Hebrew Bible, Numbers, 6.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 82| 6.3. "מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃", | 6.3. "he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.", |
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2. Hebrew Bible, Leviticus, 10.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 82| 10.9. "יַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ בְּבֹאֲכֶם אֶל־אֹהֶל מוֹעֵד וְלֹא תָמֻתוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃", | 10.9. "’Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations.", |
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3. Anon., Testament of Naphtali, 8.7-8.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 | 8.7. For the commandments of the law are twofold, And through prudence must they be fulfilled. 8.8. For there is a season for a man to embrace his wife, And a season to abstain therefrom for his prayer. 8.9. So, then, there are two commandments; and, unless they be done in due order, they bring very great sin upon men. |
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4. Septuagint, Wisdom of Solomon, 15.17 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 | 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. |
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| 5. Anon., Sibylline Oracles, 2.95-2.96 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
6. New Testament, Hebrews, 9.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73| 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. | 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? |
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7. New Testament, Apocalypse, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73| 2.14. ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· | 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. |
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8. New Testament, 1 Timothy, 1.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 192| 1.13. τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ἱβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ, | 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. |
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9. New Testament, 1 Corinthians, 1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 192| 1.2. τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν· | 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: |
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| 10. Anon., Didache, 6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
11. Mishnah, Avot, 3.4, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73, 145| 3.4. "רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:", 4.1. "בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ: \n", | 3.4. "Rabbi Haiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.", 4.1. "Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).", |
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12. Mishnah, Avodah Zarah, 2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73| 2.3. "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה. הַיַּיִן, וְהַחֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרִיָּנִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל, אָסוּר. מָשׁוּךְ, מֻתָּר. בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר. וְהַיּוֹצֵא, אָסוּר, מִפְּנֵי שֶׁהוּא כְזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת, אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם. וְהַבָּאִין, מֻתָּרִין: \n" | 2.3. "The following things belonging to non-Jews are forbidden [for Jews to use] and the prohibition extends to any benefit that may be derived from them: wine, or a non-Jew’s vinegar that was formerly wine, Hadrianic earthenware, skins pierced at the animal’s heart. Rabban Shimon Gamaliel says: when its tear is round, [the skin] is forbidden, but if oblong it is permitted. Meat which is being brought into a place of idol worship is permitted, but that which is brought out is forbidden, because it is like a sacrifice to the dead, this is the opinion of Rabbi Akiba. With non-Jews going on a pilgrimage [to worship idols] it is forbidden to have any business transactions, but with those returning it is permitted." |
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| 13. Ptolemy, Syntaxis Mathematica, 5.7.4, 7.2, 8.6.2, 8.11.3, 9.6.5-9.6.6, 9.8, 9.11, 9.13-9.14, 9.18, 9.23, 9.33 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 145, 146, 156 |
| 14. Tosefta, Hulin, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 15. Epictetus, Discourses, 2.5.1, 4.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 75, 190 |
| 16. Clement of Alexandria, Miscellanies, 2.20, 4.15.97, 6.6.48 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 75, 76, 192 |
| 17. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 18. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 19. Palestinian Talmud, Berachot, 3.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 190 |
| 20. Aristides of Athens, Apology, 17, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 21. Tosefta, Tevulyom, 8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 192 |
| 22. Celsus Platonic Philosopher, Alethes Logos, 8.28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 23. Clement of Alexandria, Christ The Educator, 2.1.8, 2.25-2.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 75, 82 |
24. Anon., Leviticus Rabba, 15.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191| 15.5. מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן? אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר, מַה כְּתִיב בַּתְרֵיהּ: אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ, וְכִי מָה עִנְיַן זֶה לָזֶה, אָמַר רַבִּי תַּנְחוּם בְּרַבִּי חֲנִילָאי מָשָׁל לַחֲמוֹרָה שֶׁרָעֲתָה וְנִכְוֵית וְיָצָא בְּנָהּ כָּווּי, מִי גָרַם לַוָּלָד שֶׁיֵּצֵא כָּווּי שֶׁנִּכְוֵת אִמּוֹ, כָּךְ מִי גָרַם לַוָּלָד שֶׁיִּהְיֶה מְצֹרָע אִמּוֹ שֶׁלֹּא שִׁמְּרָה יְמֵי נִדָּתָהּ. אָמַר רַבִּי אָבִין מָשָׁל לְגִנַּת יָרָק שֶׁהַמַּעְיָן לְתוֹכָהּ כָּל זְמַן שֶׁהַמַּעְיָן לְתוֹכָהּ הִיא עוֹשָׂה כְּרִיכִין, כָּךְ כָּל מִי שֶׁהוֹלֵךְ אֵצֶל אִשְׁתּוֹ נִדָּה עוֹשֶׂה בָּנִים מְצֹרָעִים. רַבִּי אָבִין קָרָא עֲלֵיהּ (ירמיה לא, כח): אָבוֹת אָכְלוּ בֹסֶר וְשִׁנֵּי בָנִים תִּקְהֶינָה, וְהֵן קוֹרְאִין עַל אֲבוֹתֵיהֶם (איכה ה, ז): אֲבֹתֵינוּ חָטְאוּ וְאֵינָם וַאֲנַחְנוּ עֲוֹנֹתֵיהֶם סָבָלְנוּ. | |
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25. Tertullian, On Baptism, 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 190 | 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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| 26. Anon., Didascalia Apostolorum, 23, 26, 3, 24 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 187 |
| 27. Pseudo Clementine Literature, Homilies, 3.24, 3.73, 6.8, 7.8, 8.19, 9.9, 9.9-19, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 10.12, 10.13, 11.26, 11.27, 11.28, 11.29, 11.35, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 19.22, 23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 190 |
| 28. Nag Hammadi, The Gospel of Thomas, 22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 156 |
29. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73| 13a. ואין להן מחשבה,אמר ליה מחשבה גרידתא לא קא מיבעיא ליה כי קא מיבעיא ליה מחשבתו ניכרת מתוך מעשיו,כגון דהוה קיימא עולה בדרום ואתיוה בצפון ושחטה מאי מדאתייא בצפון ושחט איכוין לה או דילמא מקום הוא דלא איתרמי ליה,הא נמי אמרה רבי יוחנן חדא זימנא דתנן המעלה פירותיו לגג מפני הכנימה וירד עליהם טל אינן בכי יותן ואם נתכוין לכך הרי הן בכי יותן,העלום חרש שוטה וקטן אף על פי שנתכוונו לכך אינן בכי יותן מפני שיש להן מעשה ואין להן מחשבה,וא"ר יוחנן ל"ש אלא שלא היפך בהן אבל היפך בהן הרי זה בכי יותן,הכי קא מיבעיא ליה דאורייתא או דרבנן,רב נחמן בר יצחק מתני הכי א"ר חייא בר אבא בעי רבי יוחנן קטן יש לו מעשה או אין לו מעשה,אמר ליה רבי אמי ותיבעי ליה מחשבה מאי שנא מחשבה דלא קא מיבעיא ליה דתנן אין להן מחשבה מעשה נמי לא תיבעי ליה דתנן יש להן מעשה,הכי קא מיבעיא ליה דאורייתא או דרבנן ופשיט יש להן מעשה ואפילו מדאורייתא אין להן מחשבה ואפי' מדרבנן מחשבתו ניכרת מתוך מעשיו מדאורייתא אין לו מדרבנן יש לו,בעא מיניה שמואל מרב הונא מנין למתעסק בקדשים שהוא פסול שנאמר (ויקרא א, ה) ושחט את בן הבקר שתהא שחיטה לשם בן בקר אמר לו זו בידינו היא לעכב מנין (ת"ל) (ויקרא יט, ה) לרצונכם תזבחוהו לדעתכם זבוחו:, big strongמתני׳ /strong /big שחיטת עובד כוכבים נבלה ומטמאה במשא:, big strongגמ׳ /strong /big נבלה אין איסור הנאה לא מאן תנא א"ר חייא ברבי אבא א"ר יוחנן דלא כרבי אליעזר דאי ר"א האמר סתם מחשבת עובד כוכבים לעבודת כוכבים,רבי אמי אמר הכי קתני שחיטת עובד כוכבים נבלה הא דמין לעבודת כוכבים תנינא להא דת"ר שחיטת מין לעבודת כוכבים פיתו פת כותי יינו יין נסך ספריו ספרי קוסמין פירותיו טבלין וי"א אף | 13a. b but they do not have /b the capacity to effect a halakhic status by means of b thought. /b ,Rabbi Ḥiyya bar Abba b said to /b Rabbi Ami: With regard to a case of effecting a halakhic status by means of b thought alone, /b Rabbi Yoḥa b does not raise a dilemma. When he raises a dilemma, /b it is with regard to a case where b his thought is discernible from his actions. /b , b For example, /b in a case b where /b an animal that is brought as b a burnt offering was standing in the south /b of the Temple courtyard b and /b a minor b took it to the north /b of the courtyard, the designated place for its slaughter, b and slaughtered it /b there, b what /b is the i halakha /i ? Can one conclude b from /b the fact b that he took it to the north and slaughtered /b it there that b he had /b the b intent to /b slaughter the animal for the sake of a burnt offering; b or perhaps /b he moved the animal to the north because b a place did not happen /b to be available b for him /b in the south?,Rabbi Ami asked: But with regard to b this /b matter, b too, Rabbi Yoḥa /b already b said /b a conclusive resolution b one time, as we learned /b in a mishna ( i Makhshirin /i 6:1): In the case of b one who takes his produce up to the roof /b to protect it b from insects, and dew fell upon it, /b the produce b is not in /b the category of the verse: “But b when /b water b is placed /b upon the seed” (Leviticus 11:38), from which it is derived that produce becomes susceptible to ritual impurity only if it is dampened by one of seven liquids and its owner was agreeable to its dampening. b And if /b after taking the produce up to the roof b he intended /b that the produce would be dampened by dew, the produce b is in /b the category of the verse “But b when /b water b is placed /b upon the seed.”,That mishna continues: In a case where b a deaf-mute, an imbecile, or a minor took /b the produce b up /b to the roof, b even if they intended /b that the produce would be dampened by dew, the produce b is not in /b the category of the verse “But b when /b water b is placed /b upon the seed” b due to /b the fact b that they have /b the capacity to perform b an action but they do not have /b the capacity for halakhically effective b thought. /b , b And Rabbi Yoḥa says: /b The i tanna /i b taught /b this i halakha /i b only /b in a case b where /b the minor b did not turn them over. But /b if b he turned them over, /b indicating that he wants them to be dampened by the dew, the produce b is in /b the category of the verse “But b when /b water b is placed /b upon the seed.” Evidently, Rabbi Yoḥa rules that when the intention of a minor is apparent from his actions, it is halakhically effective.,Rabbi Ḥiyya bar Abba said to Rabbi Ami that b this /b is b the dilemma /b that Rabbi Yoḥa b raises: /b In a case where the intent of a minor is clear from his actions, is the fact that his thought is effective b by Torah law or by rabbinic law? /b That is one version of the exchange between Rabbi Ḥiyya bar Abba and Rabbi Ami., b Rav Naḥman bar Yitzḥak teaches /b their exchange in b this /b manner. b Rabbi Ḥiyya bar Abba says /b that b Rabbi Yoḥa raises a dilemma: /b With regard to b a minor, does he have /b the capacity to perform b an action /b that is halakhically effective b or does he not have /b the capacity to perform such b an action? /b , b Rabbi Ami said to /b Rabbi Ḥiyya bar Abba: b And let /b Rabbi Yoḥa b raise this dilemma /b with regard to the b thought /b of a minor. b What is different /b about the b thought /b of a minor b that /b Rabbi Yoḥa b does not raise a dilemma? /b Is it due to the fact b that we learned /b in a mishna ( i Kelim /i 17:15): A deaf-mute, an imbecile, and a minor b do not have /b the capacity for effective b thought? /b With regard to b action as well let him not raise this dilemma, as we learned /b in the same mishna: b They have /b the capacity to perform b an action. /b ,Rabbi Ḥiyya bar Abba said to Rabbi Ami that b this /b is b the dilemma /b that Rabbi Yoḥa b raises: /b Is the fact that their actions are effective and their thought is ineffective b by Torah law, /b and a minor’s action would consequently be effective even with regard to the sacrifice of a burnt offering, b or /b is this fact b by rabbinic law /b and it is merely a stringency? b And /b Rabbi Yoḥa b resolves /b the dilemma: b They have /b the capacity to perform b an action and /b it is effective, b even by Torah law. /b But b they do not have /b the capacity for effective b thought, even by rabbinic law. /b Nevertheless, in a case where b his thought is apparent from his actions, by Torah law he does not have /b effective thought, and b by rabbinic law he has /b effective thought.,§ b Shmuel asked Rav Huna: From where /b is it derived with regard b to one who acts unawares in /b the slaughter of b sacrificial /b animals, i.e., he slaughtered without intending to perform the act of slaughter at all, b that /b the offering b is disqualified? /b Rav Huna said to him that it is derived from a verse, b as it is stated: “And he shall slaughter the young bull” /b (Leviticus 1:5), indicating b that the slaughter must be for the sake of a young bull, /b i.e., knowing that he is performing an act of slaughter. Shmuel b said to /b him: b we /b received b this /b as an established i halakha /i already b that /b one must have intent to slaughter the animal i ab initio /i . But b from where /b is it derived that intent to slaughter is b indispensable /b even after the fact? It is derived from a verse, as b the verse states: “You shall slaughter it to your will” /b (Leviticus 19:5), indicating: b Slaughter /b the animal b with your intent, /b i.e., in the form of a purposeful action., strong MISHNA: /strong b Slaughter /b performed by b a gentile /b renders the animal b an unslaughtered carcass, and /b the carcass b imparts ritual impurity through carrying. /b , strong GEMARA: /strong The slaughter renders the animal b an unslaughtered carcass, yes; an item from which /b deriving b benefit is prohibited, no. Who /b is the i tanna /i who b taught /b the mishna? b Rabbi Ḥiyya, son of Rabbi Abba, said /b that b Rabbi Yoḥa said: It is not in accordance with /b the opinion of b Rabbi Eliezer, as, if /b it were in accordance with the opinion of b Rabbi Eliezer, doesn’t he say: The unspecified thought of a gentile is for idol worship. /b , b Rabbi Ami said /b that b this /b is what the mishna b is teaching: Slaughter /b performed by b a gentile /b renders the animal b an unslaughtered carcass, but /b slaughter performed b by a heretic /b is b for /b the sake of b idol worship. /b The Gemara notes: b We learn /b from an inference in the mishna b that which the Sages taught /b explictly in a i baraita /i : b Slaughter /b performed by b a heretic /b is b for /b the sake of b idol worship /b and deriving benefit from it is prohibited, the halakhic status of b his bread /b is that of b the bread of a Samaritan, /b the status of b his wine /b is that of b wine /b used for b a libation /b in idol worship, b his /b sacred b scrolls /b that he writes b are the scrolls of sorcerers /b and it is a mitzva to burn them, b his produce is untithed produce /b even if he separated i teruma /i and tithes, b and some say: Even /b |
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| 30. Pseudo Clementine Literature, Epistle of Clement To James, 9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 192 |
31. Origen, Commentary On Matthew, 11.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 187 | 11.12. And He called to Him the multitude and said to them, Hear and understand, etc. Matthew 15:10 We are clearly taught in these words by the Saviour that, when we read in Leviticus and Deuteronomy the precepts about meat clean and unclean, for the transgression of which we are accused by the material Jews and by the Ebionites who differ little from them, we are not to think that the scope of the Scripture is found in any superficial understanding of them. For if not that which enters into the mouth defiles the man, but that which proceeds out of the mouth, Matthew 15:11 and especially when, according to Mark, the Saviour said these things making all meats clean, Mark 7:19 manifestly we are not defiled when we eat those things which the Jews who desire to be in bondage to the letter of the law declare to be unclean, but we are then defiled when, whereas our lips ought to be bound with perception and we ought to make for them what we call a balance and weight, Sirach 28:25 we speak offhand and discuss matters we ought not, from which there comes to us the spring of sins. And it is indeed becoming to the law of God to forbid those things which arise from wickedness, and to enjoin those things which tend to virtue, but as for things which are in their own nature indifferent to leave them in their own place, as they may, according to our choice and the reason which is in us, be done ill if we sin in them, but if rightly directed by us be done well. And any one who has carefully thought on these matters will see that, even in those things which are thought to be good, it is possible for a man to sin who has taken them up in an evil way and under the impulse of passion, and that these things called impure may be considered pure, if used by us in accordance with reason. As, then, when the Jew sins his circumcision shall be reckoned for uncircumcision, but when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision, Romans 2:25-26 so those things which are thought to be pure shall be reckoned for impure in the case of him who does not use them fittingly, nor when one ought, nor as far as he ought, nor for what reason he ought. But as for the things which are called impure, All things become pure to the pure, for, To them that are defiled and unbelieving nothing is pure, since both their minds and their conscience are defiled. Titus 1:15 And when these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, Whether you eat or drink or whatsoever other thing ye do, do all to the glory of God. 1 Corinthians 10:31 And if it be necessary to delineate the foods which are unclean according to the Gospel, we will say that they are such as are supplied by covetousness, and are the result of base love of gain, and are taken up from love of pleasure, and from deifying the belly which is treated with honour, when it, with its appetites, and not reason, rules our souls. But as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for he that doubts, according to the Apostle, is condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin. Romans 14:23 He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood; but he eats not of faith who is in doubt about any of these things. And the man who knowing that they have been sacrificed to demons nevertheless uses them, becomes a communicant with demons, while at the same time, his imagination is polluted with reference to demons participating in the sacrifice. And the Apostle, however, knowing that it is not the nature of meats which is the cause of injury to him who uses them or of advantage to him who refrains from their use, but opinions and the reason which is in them, said, But meat commends us not to God, for neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 And since he knew that those who have a loftier conception of what things are pure and what impure according to the law, turning aside from the distinction about the use of things pure and impure, and superstition, I think, in respect of things being different, become indifferent to the use of meats, and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, Let no man therefore judge you in meat or in drink, etc., Colossians 2:16 teaching us that the things according to the letter are a shadow, but that the true thoughts of the law which are stored up in them are the good things to come, in which one may find what are the pure spiritual meats of the soul, and what are the impure foods in false and contradictory words which injure the man who is nourished in them, For the law had a shadow of the good things to come. Hebrews 10:1 |
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| 32. Gregory of Nazianzus, Carmina Moralia, 105.28 (4th cent. CE - 4th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 33. Epiphanius, Panarion, 30.15-30.16, 45.1.6-45.1.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 82, 187 |
34. Pseudo Clementine Literature, Recognitions, 1.39, 1.69, 2.71-2.72, 3.67, 4.16-4.19, 4.32, 5.18, 6.10-6.14, 7.29, 7.34, 9.9-9.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 187, 190, 192 | 1.39. But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water among them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God. 1.69. To him our James began to show, that whatsoever things the prophets say they have taken from the law, and what they have spoken is in accordance with the law. He also made some statements respecting the books of the Kings, in what way, and when, and by whom they were written, and how they ought to be used. And when he had discussed most fully concerning the law, and had, by a most clear exposition, brought into light whatever things are in it concerning Christ, he showed by most abundant proofs that Jesus is the Christ, and that in Him are fulfilled all the prophecies which related to His humble advent. For he showed that two advents of Him are foretold: one in humiliation, which He has accomplished; the other in glory, which is hoped for to be accomplished, when He shall come to give the kingdom to those who believe in Him, and who observe all things which He has commanded. And when he had plainly taught the people concerning these things, he added this also: That unless a man be baptized in water, in the name of the threefold blessedness, as the true Prophet taught, he can neither receive remission of sins nor enter into the kingdom of heaven; and he declared that this is the prescription of the unbegotten God. To which he added this also: 'Do not think that we speak of two unbegotten Gods, or that one is divided into two, or that the same is made male and female. But we speak of the only-begotten Son of God, not sprung from another source, but ineffably self-originated; and in like manner we speak of the Paraclete.' But when he had spoken some things also concerning baptism, through seven successive days he persuaded all the people and the high priest that they should hasten straightway to receive baptism. 2.71. But Peter, most benigtly regarding me, lest haply that separation might cause me sorrow, says to me: It is not from pride, O Clement, that I do not eat with those who have not yet been purified; but I fear lest perhaps I should injure myself, and do no good to them. For this I would have you know for certain, that every one who has at any time worshipped idols, and has adored those whom the pagans call gods, or has eaten of the things sacrificed to them, is not without an unclean spirit; for he has become a of demons, and has been partaker with that demon of which he has formed the image in his mind, either through fear or love. 1 Corinthians 10:20 And by these means he is not free from an unclean spirit, and therefore needs the purification of baptism, that the unclean spirit may go out of him, which has made its abode in the inmost affections of his soul, and what is worse, gives no indication that it lurks within, for fear it should be exposed and expelled. 2.72. For these unclean spirits love to dwell in the bodies of men, that they may fulfil their own desires by their service, and, inclining the motions of their souls to those things which they themselves desire, may compel them to obey their own lusts, that they may become wholly vessels of demons. One of whom is this Simon, who is seized with such disease, and cannot now be healed, because he is sick in his will and purpose. Nor does the demon dwell in him against his will; and therefore, if any one would drive it out of him, since it is inseparable from himself, and, so to speak, has now become his very soul, he should seem rather to kill him, and to incur the guilt of manslaughter. Let no one of you therefore be saddened at being separated from eating with us, for every one ought to observe that it is for just so long a time as he pleases. For he who wishes soon to be baptized is separated but for a little time, but he for a longer who wishes to be baptized later. Every one therefore has it in his own power to demand a shorter or a longer time for his repentance; and therefore it lies with you, when you wish it, to come to our table; and not with us, who are not permitted to take food with any one who has not been baptized. It is rather you, therefore, who hinder us from eating with you, if you interpose delays in the way of your purification, and defer your baptism. Having said thus, and having blessed, he took food. And afterwards, when he had given thanks to God, he went into the house and went to bed; and we all did the like, for it was now night. 3.67. When he had given them these and such like precepts, he made proclamation to the people, saying: Since I have resolved to stay three months with you, if any one desires it, let him be baptized; that, stripped of his former evils, he may for the future, in consequence of his own conduct, become heir of heavenly blessings, as a reward for his good actions. Whosoever will, then, let him come to Zacch us and give his name to him, and let him hear from him the mysteries of the kingdom of heaven. Let him attend to frequent fastings, and approve himself in all things, that at the end of these three months he may be baptized on the day of the festival. But every one of you shall be baptized in ever flowing waters, the name of the Trine Beatitude being invoked over him; he being first anointed with oil sanctified by prayer, that so at length, being consecrated by these things, he may attain a perception of holy things. 4.16. Now that the demons are desirous of occupying the bodies of men, this is the reason. They are spirits having their purpose turned to wickedness. Therefore by immoderate eating and drinking, and lust, they urge men on to sin, but only those who entertain the purpose of sinning, who, while they seem simply desirous of satisfying the necessary cravings of nature, give opportunity to the demons to enter into them, because through excess they do not maintain moderation. For as long as the measure of nature is kept, and legitimate moderation is preserved, the mercy of God does not give them liberty to enter into men. But when either the mind falls into impiety, or the body is filled with immoderate meat or drink, then, as if invited by the will and purpose of those who thus neglect themselves, they receive power as against those who have broken the law imposed by God. 4.17. You see, then, how important is the acknowledgment of God, and the observance of the divine religion, which not only protects those who believe from the assaults of the demon, but also gives them command over those who rule over others. And therefore it is necessary for you, who are of the Gentiles, to betake yourselves to God, and to keep yourselves from all uncleanness, that the demons may be expelled, and God may dwell in you. And at the same time, by prayers, commit yourselves to God, and call for His aid against the impudence of the demons; for 'whatever things ye ask, believing, you shall receive.' Matthew 21:22 But even the demons themselves, in proportion as they see faith grow in a man, in that proportion they depart from him, residing only in that part in which something of infidelity still remains; but from those who believe with full faith, they depart without any delay. For when a soul has come to the faith of God, it obtains the virtue of heavenly water, by which it extinguishes the demon like a spark of fire. 4.18. There is therefore a measure of faith, which, if it be perfect, drives the demon perfectly from the soul; but if it has any defect, something on the part of the demon still remains in the portion of infidelity; and it is the greatest difficulty for the soul to understand when or how, whether fully or less fully, the demon has been expelled from it. For if he remains in any quarter, when he gets an opportunity, he suggests thoughts to men's hearts; and they, not knowing whence they come, believe the suggestions of the demons, as if they were the perceptions of their own souls. Thus they suggest to some to follow pleasure by occasion of bodily necessity; they excuse the passionateness of others by excess of gall; they color over the madness of others by the vehemence of melancholy; and even extenuate the folly of some as the result of abundance of phlegm. But even if this were so, still none of these could be hurtful to the body, except from the excess of meats and drinks; because, when these are taken in excessive quantities, their abundance, which the natural warmth is not sufficient to digest, curdles into a sort of poison, and it, flowing through the bowels and all the veins like a common sewer, renders the motions of the body unhealthy and base. Wherefore moderation is to be attained in all things, that neither may place be given to demons, nor the soul, being possessed by them, be delivered along with them to be tormented in eternal fires. 4.19. There is also another error of the demons, which they suggest to the senses of men, that they should think that those things which they suffer, they suffer from such as are called gods, in order that thereby, offering sacrifices and gifts, as if to propitiate them, they may strengthen the worship of false religion, and avoid us who are interested in their salvation, that they may be freed from error; but this they do, as I have said, not knowing that these things are suggested to them by demons, for fear they should be saved. It is therefore in the power of every one, since man has been made possessed of free-will, whether he shall hear us to life, or the demons to destruction. Also to some, the demons, appearing visibly under various figures, sometimes throw out threats, sometimes promise relief from sufferings, that they may instil into those whom they deceive the opinion of their being gods, and that it may not be known that they are demons. But they are not concealed from us, who know the mysteries of the creation, and for what reason it is permitted to the demons to do those things in the present world; how it is allowed them to transform themselves into what figures they please, and to suggest evil thoughts, and to convey themselves, by means of meats and of drink consecrated to them, into the minds or bodies of those who partake of it, and to concoct vain dreams to further the worship of some idol. 4.32. Wherefore begin now with better understanding to resist yourselves in those things which you do not rightly desire; if so be that you can in any way repair and restore in yourselves that purity of religion and innocence of life which at first were bestowed upon man by God, that thereby also the hope of immortal blessings may be restored to you. And give thanks to the bountiful Father of all, by Him whom He has constituted King of peace, and the treasury of unspeakable honours, that even at the present time your sins may be washed away with the water of the fountain, or river, or even sea: the threefold name of blessedness being called over you, that by it not only evil spirits may be driven out, if any dwell in you, but also that, when you have forsaken your sins, and have with entire faith and entire purity of mind believed in God, you may drive out wicked spirits and demons from others also, and may be able to set others free from sufferings and sicknesses. For the demons themselves know and acknowledge those who have given themselves up to God, and sometimes they are driven out by the mere presence of such, as you saw a little while ago, how, when we had only addressed to you the word of salutation, straightway the demons, on account of their respect for our religion, began to cry out, and could not bear our presence even for a little. 5.18. And first of all he suggests to men's thoughts not to hear the words of truth, by which they might put to flight the ignorance of those things which are evils. And this he does, as by the presentation of another knowledge, making a show of that opinion which very many hold, to think that they shall not be held guilty if they have been in ignorance, and that they shall not be called to account for what they have not heard; and thereby he persuades them to turn aside from hearing the word. But I tell you, in opposition to this, that ignorance is in itself a most deadly poison, which is sufficient to ruin the soul without any aid from without. And therefore there is no one who is ignorant who shall escape through his ignorance, but it is certain that he shall perish. For the power of sin naturally destroys the sinner. But since the judgment shall be according to reason, the cause and origin of ignorance shall be inquired into, as well as of every sin. For he who is unwilling to know how he may attain to life, and prefers to be in ignorance lest he thereby be made guilty, from this very fact is judged as if he knew and had knowledge. For he knew what it was that he was unwilling to hear; and the cunning obtained by the artifice of the serpent will avail him nothing for an excuse, for he will have to do with Him to whom the heart is open. But that you may know that ignorance of itself brings destruction, I assure you that when the soul departs from the body, if it leave it in ignorance of Him by whom it was created, and from whom in this world it obtained all things that were necessary for its uses, it is driven forth from the light of His kingdom as ungrateful and unfaithful. 6.10. But when you have been regenerated by water, show by good works the likeness in you of that Father who has begotten you. Now you know God, honour Him as a father; and His honour is, that you live according to His will. And His will is, that you so live as to know nothing of murder or adultery, to flee from hatred and covetousness, to put away anger, pride, and boasting, to abhor envy, and to count all such things entirely unsuitable to you. There is truly a certain peculiar observance of our religion, which is not so much imposed upon men, as it is sought out by every worshipper of God by reason of its purity. By reason of chastity, I say, of which there are many kinds, but first, that every one be careful that he 'come not near a menstruous woman;' for this the law of God regards as detestable. But though the law had given no admonition concerning these things, should we willingly, like beetles, roll ourselves in filth? For we ought to have something more than the animals, as reasonable men, and capable of heavenly senses, whose chief study it ought to be to guard the conscience from every defilement of the heart. 6.11. Moreover, it is good, and tends to purity, also to wash the body with water. I call it good, not as if it were that prime good of the purifying of the mind, but because this of the washing of the body is the sequel of that good. For so also our Master rebuked some of the Pharisees and scribes, who seemed to be better than others, and separated from the people, calling them hypocrites, because they purified only those things which were seen of men, but left defiled and sordid their hearts, which God alone sees. To some therefore of them - not to all - He said, 'Woe to you, scribes and Pharisees, hypocrites! Because ye cleanse the outside of the cup and platter, but the inside is full of pollution. O blind Pharisees, first make clean what is within, and what is without shall be clean also.' Matthew 23:25-26 For truly, if the mind be purified by the light of knowledge, when once it is clean and clear, then it necessarily takes care of that which is without a man, that is, his flesh, that it also may be purified. But when that which is without, the cleansing of the flesh, is neglected, it is certain that there is no care taken of the purity of the mind and the cleanness of the heart. Thus therefore it comes to pass, that he who is clean inwardly is without doubt cleansed outwardly also, but not always that he who is clean outwardly is also cleansed inwardly - to wit, when he does these things that he may please men. 6.12. But this kind of chastity is also to be observed, that sexual intercourse must not take place heedlessly and for the sake of mere pleasure, but for the sake of begetting children. And since this observance is found even among some of the lower animals, it were a shame if it be not observed by men, reasonable, and worshipping God. But there is this further reason why chastity should be observed by those who hold the true worship of God, in those forms of it of which we have spoken, and others of like sort, that it is observed strictly even among those who are still held by the devil in error, for even among them there is in some degree the observance of chastity. What then? Will you not observe, now that you are reformed, what you observed when you were in error? 6.13. But perhaps some one of you will say, Must we then observe all things which we did while we worshipped idols? Not all. But whatever things were done well, these you ought to observe even now; because, if anything is rightly done by those who are in error, it is certain that that is derived from the truth; whereas, if anything is not rightly done in the true religion, that is, without doubt, borrowed from error. For good is good, though it be done by those who are in error; and evil is evil, though it be done by those who follow the truth. Or shall we be so foolish, that if we see a worshipper of idols to be sober, we shall refuse to be sober, lest we should seem to do the same things which he does who worships idols? It is not so. But let this be our study, that if those who err do not commit murder, we should not even be angry; if they do not commit adultery, we should not even covet another's wife; if they love their neighbours, we should love even our enemies; if they lend to those who have the means of paying, we should give to those from whom we do not hope to receive anything. And in all things, we who hope for the inheritance of the eternal world ought to excel those who know only the present world; knowing that if their works, when compared with our works, be found like and equal in the day of judgment, there will be confusion to us, because we are found equal in our works to those who are condemned on account of ignorance, and had no hope of the world to come. 6.14. And truly confusion is our worthy portion, if we have done no more than those who are inferior to us in knowledge. But if it be confusion to us, to be found equal to them in works, what shall become of us if the examination that is to take place find us inferior and worse than them? Hear, therefore, how our true Prophet has taught us concerning these things; for, with respect to those who neglect to hear the words of wisdom, He speaks thus: 'The queen of the south shall rise in judgment with this generation, and shall condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here, and they hear Him not.' But with respect to those who refused to repent of their evil deeds, He spoke thus: 'The men of Nineve shall rise in the judgment with this generation, and shall condemn it; for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.' You see, therefore, how He condemned those who were instructed out of the law, by adducing the example of those who came from Gentile ignorance, and showing that the former were not even equal to those who seemed to live in error. From all these things, then, the statement that He propounded is proved, that chastity, which is observed to a certain extent even by those who live in error, should be held much more purely and strictly, in all its forms, as we showed above, by us who follow the truth; and the rather because with us eternal rewards are assigned to its observance. 7.29. Therefore, when our mother had risen from her sleep, Peter began to address her, saying: I wish you to know, O woman, an observance of our religion. We worship one God, who made the world, and we keep His law, in which He commands us first of all to worship Him, and to reverence His name, to honour our parents, and to preserve chastity and uprightness. But this also we observe, not to have a common table with Gentiles, unless when they believe, and on the reception of the truth are baptized, and consecrated by a certain threefold invocation of the blessed name; and then we eat with them. Otherwise, even if it were a father or a mother, or wife, or sons, or brothers, we cannot have a common table with them. Since, therefore, we do this for the special cause of religion, let it not seem hard to you that your son cannot eat with you, until you have the same judgment of the faith that he has. 7.34. When Niceta had spoken thus, our mother fell down at Peter's feet, entreating and beseeching him that both herself and her hostess might be baptized without delay; that, said she, I may not even for a single day suffer the loss of the company and society of my sons. In like manner, we her sons also entreated Peter. But he said: What! Do you think that I alone am unpitiful, and that I do not wish you to enjoy your mother's society at meals? But she must fast at least one day first, and so be baptized; and this because I have heard from her a certain declaration, by which her faith has been made manifest to me, and which has given evidence of her belief; otherwise she must have been instructed and taught many days before she could have been baptized. 9.9. From this, therefore, it sometimes happens, that if any persons have acted incontinently, and have been willing not so much to resist as to yield, and to give harbour to these demons in themselves, by their noxious breath an intemperate, ill-conditioned, and diseased progeny is begotten. For while lust is wholly gratified, and no care is taken in the copulation, undoubtedly a weak generation is affected with the defects and frailties of those demons by whose instigation these things are done. And therefore parents are responsible for their children's defects of this sort, because they have not observed the law of intercourse. Though there are also more secret causes, by which souls are made subject to these evils, which it is not to our present purpose to state, yet it behooves every one to acknowledge the law of God, that he may learn from it the observance of generation, and avoid causes of impurity, that that which is begotten may be pure. For it is not right, while in the planting of shrubs and the sowing of crops a suitable season is sought for, and the land is cleaned, and all things are suitably prepared, lest haply the seed which is sown be injured and perish, that in the case of man only, who is over all these things, there should be no attention or caution in sowing his seed. 9.10. But what, it is said, of the fact that some who in their childhood are free from any bodily defect, yet in process of time fall into those evils, so that some are even violently hurried on to death? Concerning these also the account is at hand, and is almost the same: for those powers which we have said to be contrary to the human race, are in some way invited into the heart of every one by many and diverse lusts, and find a way of entrance; and they have in them such influence and power as can only encourage and incite, but cannot compel or accomplish. If, therefore, any one consents to them, so as to do those things which he wickedly desires, his consent and deed shall find the reward of destruction and the worst kind of death. But if, thinking of the future judgment, he be checked by fear, and reclaim himself, so that he do not accomplish in action what he has conceived in his evil thought, he shall not only escape present destruction, but also future punishments. For every cause of sin seems to be like tow smeared over with pitch, which immediately breaks into flame as soon as it receives the heat of fire; and the kindling of this fire is understood to be the work of demons. If, therefore, any one be found smeared with sins and lusts as with pitch, the fire easily gets the mastery of him. But if the tow be not steeped in the pitch of sin, but in the water of purification and regeneration, the fire of the demons shall not be able to be kindled in it. |
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| 35. Jerome, Commentary On Ezekiel, 18.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 36. Anon., Bundahishn, 3.5.15-3.5.16 (5th cent. CE - 7th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 37. Anon., Avot Derabbi Nathan B, 9 (6th cent. CE - 8th cent. CE) Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 38. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 15.5 Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 39. Pseuod-Aristotle, Ath. Pol., 4.1, 4.2.2, 4.4, 5.1, 10.2-10.3, 12.5 Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 145, 146, 156 |
| 40. Q. Ad Thal., Prol., 2.2, 2.2.4, 2.3.1, 3.2.2, 3.9.8, 3.9.11, 4.1.8, 4.2.5, 4.3.4, 4.3.6, 9.4 Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 146, 156 |
| 41. Tertullian, On The Incarnation, 2 Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 145, 147 |
| 42. Tacitus, Tibullus, 22 Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 43. Anon., Gospel of Thomas, 22 Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 156 |
| 45. Anon., 6 Ezra, 16.69-16.70 Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 46. Sophocles, Stobaeus, 11 Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 47. Dead Sea Scrolls, 4Q471A, 73 Tagged with subjects: •demons in second- and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
