1. Hebrew Bible, Psalms, 24.3, 51.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dietary laws in the gospels Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66| 24.3. "מִי־יַעֲלֶה בְהַר־יְהוָה וּמִי־יָקוּם בִּמְקוֹם קָדְשׁוֹ׃", 51.12. "לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃", | 24.3. "Who shall ascend into the mountain of the LORD? And who shall stand in His holy place?", 51.12. "Create me a clean heart, O God; and renew a stedfast spirit within me.", |
|
2. Hebrew Bible, Numbers, 6.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dietary laws in the 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.", |
|
3. Hebrew Bible, Leviticus, 10.9, 11.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 77, 82| 10.9. "יַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ בְּבֹאֲכֶם אֶל־אֹהֶל מוֹעֵד וְלֹא תָמֻתוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃", 11.26. "לְכָל־הַבְּהֵמָה אֲשֶׁר הִוא מַפְרֶסֶת פַּרְסָה וְשֶׁסַע אֵינֶנָּה שֹׁסַעַת וְגֵרָה אֵינֶנָּה מַעֲלָה טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בָּהֶם יִטְמָא׃", | 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.", 11.26. "Every beast which parteth the hoof, but is not cloven footed, nor cheweth the cud, is unclean unto you; every one that to toucheth them shall be unclean.", |
|
4. Hebrew Bible, Genesis, 1.31, 9.3-9.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79, 88| 1.31. "וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃", 9.3. "כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃", 9.4. "אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃", | 1.31. "And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.", 9.3. "Every moving thing that liveth shall be for food for you; as the green herb have I given you all.", 9.4. "Only flesh with the life thereof, which is the blood thereof, shall ye not eat.", |
|
5. Hebrew Bible, Proverbs, 6.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dietary laws in the gospels Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66| 6.18. "לֵב חֹרֵשׁ מַחְשְׁבוֹת אָוֶן רַגְלַיִם מְמַהֲרוֹת לָרוּץ לָרָעָה׃", | 6.18. "A heart that deviseth wicked thoughts, Feet that are swift in running to evil;", |
|
6. Hebrew Bible, Jeremiah, 4.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •dietary laws in the gospels Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66| 4.14. "כַּבְּסִי מֵרָעָה לִבֵּךְ יְרוּשָׁלִַם לְמַעַן תִּוָּשֵׁעִי עַד־מָתַי תָּלִין בְּקִרְבֵּךְ מַחְשְׁבוֹת אוֹנֵךְ׃", | 4.14. "O Jerusalem, wash thy heart from wickedness, that thou mayest be saved. How long shall thy baleful thoughts lodge within thee?", |
|
7. Hebrew Bible, Isaiah, 1.15-1.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 78| 1.15. "וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃", 1.16. "רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃", | 1.15. "And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.", 1.16. "Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;", |
|
| 8. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 89 |
9. Cicero, On The Ends of Good And Evil, 3.58-3.59 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 89| 3.58. Sed cum, quod honestum sit, id solum bonum esse dicamus, consentaneum tamen est fungi officio, cum id officium nec in bonis ponamus nec in malis. est enim aliquid in his rebus probabile, et quidem ita, ut eius ratio reddi possit, ergo ut etiam probabiliter acti ratio reddi possit. est autem officium, quod ita factum est, ut eius facti probabilis ratio reddi possit. ex quo intellegitur officium medium quiddam quiddam Mdv. quoddam esse, quod neque in bonis ponatur neque in contrariis. quoniamque in iis iis edd. his rebus, quae neque in virtutibus sunt neque in vitiis, est tamen quiddam, quod usui possit esse, tollendum id non est. est autem eius generis actio quoque quaedam, et quidem talis, ut ratio postulet agere aliquid et facere eorum. quod autem ratione actum est, actum est Mdv. actum sit ABEN fit V id officium appellamus. est igitur officium eius generis, quod nec in bonis ponatur nec in ratione ... ponatur nec in om. R contrariis. 3.59. Atque Atque dett. Atqui (At qui) perspicuum etiam illud est, in istis rebus mediis aliquid agere sapientem. iudicat igitur, cum agit, officium illud esse. quod quoniam numquam fallitur in iudicando, erit in mediis rebus officium. quod efficitur hac etiam conclusione rationis: Quoniam enim videmus esse quiddam, quod recte factum appellemus, id autem est perfectum officium, erit autem etiam del. Lamb. inchoatum, ut, si iuste depositum reddere in recte factis sit, in officiis ponatur depositum reddere; illo enim addito iuste fit fit Lamb. facit recte factum, per se autem hoc ipsum reddere in officio ponitur. quoniamque quoniamque quandoque RV non dubium est quin in iis, iis V his quae media dicimus, dicamus A sit aliud sumendum, aliud reiciendum, quicquid ita fit aut aut autem A ut BE dicitur, omne omne Grut. omni officio continetur. ex quo intellegitur, quoniam se ipsi ipsi BE ipsos omnes natura diligant, tam insipientem quam sapientem sumpturum, quae secundum naturam sint, reiecturumque contraria. ita est quoddam commune officium sapientis et insipientis, ex quo efficitur versari in iis, iis edd. his quae media dicamus. | 3.58. "But although we pronounce Moral Worth to be the sole good, it is nevertheless consistent to perform an appropriate act, in spite of the fact that we count appropriate action neither a good nor an evil. For in the sphere of these neutral things there is an element of reasonableness, in the sense that an account can be rendered of it, and therefore in the sense that an account can also be rendered of its performance; and this proves that an appropriate act is an intermediate thing, to be reckoned neither as a good nor as the opposite. And since those things which are neither to be counted among virtues nor vices nevertheless contain a factor which can be useful, their element of utility is worth preserving. Again, this neutral class also includes action of a certain kind, viz. such that reason calls upon us to do or to produce some one of these neutral things; but an action reasonably performed we call an appropriate act; appropriate action therefore is included in the class which is reckoned neither as good nor the opposite. 3.59. "It is also clear that some actions are performed by the Wise Man in the sphere of these neutral things. Well then, when he does such an action he judges it to be an appropriate act. And as his judgment on this point never errs, therefore appropriate action will exist in the sphere of these neutral things. The same thing is also proved by the following argument: We observe that something exists which we call right action; but this is an appropriate act perfectly performed; therefore there will also be such a thing as an imperfect appropriate act; so that, if to restore a trust as a matter of principle is a right act, to restore a trust must be counted as an appropriate act; the addition of the qualification 'on principle' makes it a right action: the mere restitution in itself is counted an appropriate act. Again, since there can be no question but that class of things we call neutral includes some things worthy to be chosen and others to be rejected; therefore whatever is done or described in this manner is entirely included under the term appropriate action. This shows that since love of self is implanted by nature in all men, both the foolish and the wise alike will choose what is in accordance with nature and reject the contrary. Thus there is a region of appropriate action which is common to the wise and the unwise; and this proves that appropriate action deals with the things we call neutral. |
|
10. Septuagint, Wisdom of Solomon, 15.17 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dietary laws in the 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. |
|
| 11. Anon., Sibylline Oracles, 2.95-2.96 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
12. Mishnah, Avodah Zarah, 2.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the 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." |
|
13. Mishnah, Avot, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73| 3.4. "רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:", | 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.", |
|
| 14. Anon., Didache, 2.7, 6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 72, 73, 80 |
| 15. Epictetus, Discourses, 2.5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 75 |
16. New Testament, 1 Corinthians, 10.26-10.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts •dietary laws in the gospels Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66, 79| 10.26. τοῦ κυρίουγὰρἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. 10.27. εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν· 10.28. ἐὰν δέ τις ὑμῖν εἴπῃ Τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε διʼ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν· 10.29. συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου· ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως; 10.30. εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ; 10.31. Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε. | 10.26. for "the earth is the Lord's, andits fullness." 10.27. But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience. 10.28. But ifanyone says to you, "This was offered to idols," don't eat it for thesake of the one who told you, and for the sake of conscience. For "theearth is the Lord's, and all its fullness." 10.29. Conscience, I say,not your own, but the other's conscience. For why is my liberty judgedby another conscience? 10.30. If I partake with thankfulness, why am Idenounced for that for which I give thanks? 10.31. Whether thereforeyou eat, or drink, or whatever you do, do all to the glory of God. |
|
17. New Testament, 2 Corinthians, 3.12-3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85| 3.12. Ἔχοντες οὖν τοιαύτην ἐλπίδα πολλῇ παρρησίᾳ χρώμεθα, 3.13. καὶ οὐ καθάπερΜωυσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ,πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου. 3.14. ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται, 3.15. ἀλλʼ ἕως σήμερον ἡνίκα ἂν ἀναγινώσκηται Μωυσῆς κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται· 3.16. ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸξ Κύριον, περιαιρεῖται τὸ κάλυμμα. 3.17. ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὗ δὲ τὸ πνεῦμα Κυρίου, ἐλευθερία. | |
|
18. Anon., Epistle of Barnabas, 10.3-10.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 84, 85 | 10.3. Accordingly he mentioned the swine with this intent. Thou shalt not cleave, saith he, to such men who are like unto swine; that is, when they are in luxury they forget the Lord, but when they are in want they recognize the Lord, just as the swine when it eateth knoweth not his lord, but when it is hungry it crieth out, and when it has received food again it is silent. 10.4. Neither shalt thou eat eagle nor falcon nor kite nor crow. Thou shalt not, He saith, cleave unto, or be likened to, such men who now not how to provide food for themselves by toil and sweat, but in their lawlessness seize what belongeth to others, and as if they were walking in guilelessness watch and search about for some one to rob in their rapacity, just as these birds alone do not provide food for themselves, but sit idle and seek how they may eat the meat that belongeth to others, being pestilent in their evil-doings. 10.5. And thou shalt not eat, saith He, lamprey nor polypus nor cuttle fish . Thou shalt not, He meaneth, become like unto such men, who are desperately wicked, and are already condemned to death, just as these fishes alone are accursed and swim in the depths, not swimming on the surface like the rest, but dwell on the ground beneath the deep sea. 10.6. Moreover thou shalt not eat the hare. Why so? Thou shalt not be found a corrupter of boys, nor shalt thou become like such persons; for the hare gaineth one passage in the body every year; for according to the number of years it lives it has just so many orifices. 10.7. Again, neither shalt thou eat the hyena; thou shalt not, saith He, become an adulterer or a fornicator, neither shalt thou resemble such persons. Why so? Because this animal changeth its nature year by year, and becometh at one time male and at another female. 10.8. Moreover He hath hated the weasel also and with good reason. Thou shalt not, saith He, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shalt thou cleave unto impure women who work iniquity with their mouth. For this animal conceiveth with its mouth. 10.9. Concerning meats then Moses received three decrees to this effect and uttered them in a spiritual sense; but they accepted them according to the lust of the flesh, as though they referred to eating. |
|
| 19. Ptolemy, Syntaxis Mathematica, 5.1-5.3, 5.3.1-5.3.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79, 80 |
20. New Testament, Apocalypse, 2.2, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73, 74| 2.2. Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς· 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· | 2.2. "I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 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. |
|
| 21. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 89 |
22. New Testament, Matthew, 15.1-15.20, 23.25-23.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the gospels •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 64, 66, 80| 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2. Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7. ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 15.8. Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.9. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 15.10. Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς Ἀκούετε καὶ συνίετε· 15.11. οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον. 15.12. Τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν; 15.13. ὁ δὲ ἀποκριθεὶς εἶπεν Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται. 15.14. ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται. 15.15. Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραβολήν. 15.16. ὁ δὲ εἶπεν Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; 15.17. οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; 15.18. τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον. 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 15.20. ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον. 23.25. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. 23.26. Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἔντος τοῦ ποτηρίου [καὶ τῆς παροψίδος], ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν. | 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2. "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread." 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying, 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.'" 15.10. He summoned the multitude, and said to them, "Hear, and understand. 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man." 15.12. Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying?" 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.14. Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit." 15.15. Peter answered him, "Explain the parable to us." 15.16. So Jesus said, "Do you also still not understand? 15.17. Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? 15.18. But the things which proceed out of the mouth come out of the heart, and they defile the man. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 15.20. These are the things which defile the man; but to eat with unwashed hands doesn't defile the man." 23.25. "Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. |
|
23. New Testament, Mark, 7.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts •dietary laws in the gospels Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 64, 65, 66, 80, 89| 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. | 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. |
|
24. New Testament, Luke, 11.37-11.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the gospels Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66| 11.37. Ἐν δὲ τῷ λαλῆσαι ἐρωτᾷ αὐτὸν Φαρισαῖος ὅπως ἀριστήσῃ παρʼ αὐτῷ· εἰσελθὼν δὲ ἀνέπεσεν. 11.38. ὁ δὲ Φαρισαῖος ἰδὼν ἐθαύμασεν ὅτι οὐ πρῶτον ἐβαπτίσθη πρὸ τοῦ ἀρίστου. 11.39. εἶπεν δὲ ὁ κύριος πρὸς αὐτόν Νῦν ὑμεῖς οἱ Φαρισαῖοι τὸ ἔσωθεν τοῦ ποτηρίου καὶ τοῦ πίνακος καθαρίζετε, τὸ δὲ ἔσωθεν ὑμῶν γέμει ἁρπαγῆς καὶ πονηρίας. 11.40. ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ τὸ ἔσωθεν ἐποίησεν; 11.41. πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστίν. | 11.37. Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table. 11.38. When the Pharisee saw it, he marveled that he had not first washed himself before dinner. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. |
|
25. New Testament, Acts, 10.9-10.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66| 10.9. Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. 10.10. ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 10.11. καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, 10.12. ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ. 10.13. καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 10.14. ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον. 10.15. καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου. 10.16. τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν. | 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat!" 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean." 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy." 10.16. This was done three times, and immediately the vessel was received up into heaven. |
|
26. New Testament, Titus, 1.10-1.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79| 1.10. Εἰσὶν γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς, 1.11. οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν. 1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.13. ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, 1.14. ἵνα ὑγιαίνωσιν [ἐν] τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. 1.15. πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. 1.16. θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι. | 1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, 1.11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. 1.16. They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work. |
|
27. New Testament, John, 6.52-6.61 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 78| 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.59. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ. 6.60. Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν Σκληρός ἐστιν ὁ λόγος οὗτος· τίς δύναται αὐτοῦ ἀκούειν; 6.61. εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς Τοῦτο ὑμᾶς σκανδαλίζει; | 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever." 6.59. These things he said in the synagogue, as he taught in Capernaum. 6.60. Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?" 6.61. But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble? |
|
28. Tosefta, Berachot, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79| 4.1. "לא יטעום אדם כלום עד שיברך שנאמר (תהילים כד) לה' הארץ ומלואה הנהנה מן העולם הזה בלא ברכה מעל עד שיתירו לו כל המצות לא ישתמש אדם בפניו ידיו ורגליו אלא לכבוד קונהו שנאמר (משלי טז) כל פעל ה' למענהו.", 4.1. "שאלו את בן זומא מפני מה בא להן יין בתוך המזון כל אחד ואחד מברך לעצמו אמר להם מפני שאין בית הבליעה פנוי הביאו לו אורז ויין מברך על האורז ופוטר את היין צנון ונובלות מברך על הצנון ופוטר את הנובלות מליח ופרוסה מברך על המליח ופוטר את הפרוסה ר' חנינא בן גמליאל אומר מליח הבא בתחלה לפני המזון ופת הבא עם המליח לאחר המזון טעונה ברכה לפניה ולאחריה רבן שמעון בן גמליאל אומר פרוסות סימן גדול לאורחין כל זמן שהאורחין רואין את הפרוסות יודעין שדבר אחר בא [אחריהם ככר שלם] יודעין שאין דבר אחר [בא להם] בסעודה אחריהם.", | |
|
| 29. Tosefta, Hulin, 2.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
30. New Testament, Romans, 2.28-2.29, 7.5-7.6, 14.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts •dietary laws in the gospels Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 65, 79, 85| 2.28. οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. 7.5. ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ· 7.6. νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν [ἡμᾶς] ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. 14.6. ὁ φρονῶν τὴν ἡμέραν κυρίῳ φρονεῖ. καὶ ὁ ἐσθίων κυρίῳ ἐσθίει, εὐχαριστεῖ γὰρ τῷ θεῷ· καὶ ὁ μὴ ἐσθίων κυρίῳ οὐκ ἐσθίει, καὶ εὐχαριστεῖ τῷ θεῷ. | 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 14.6. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. |
|
31. New Testament, Hebrews, 9.14, 9.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73, 77| 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. 9.22. καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις. | 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? 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. |
|
32. New Testament, Galatians, 5.16-5.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85| 5.16. Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.18. εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ ὑπὸ νόμον. | 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. |
|
33. New Testament, Colossians, 2.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 86, 87| 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, | 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, |
|
34. New Testament, 1 Timothy, 4.1-4.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79| 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2. ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4. ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 4.5. ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. | 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. |
|
| 35. Anon., Acts of Andrew, 53 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 80 |
| 36. Justin, Dialogue With Trypho, 20.1-20.2, 34.7, 35.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 74, 88 |
37. Justin, First Apology, 61 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 80 | 61. I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed. |
|
| 38. Irenaeus, Refutation of All Heresies, 1.6.3, 1.24.5, 2.14.5, 5.8.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 74, 85, 86 |
| 39. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 40. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 41. Minucius Felix, Octavius, 30.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 77 |
| 42. Hippolytus, Refutation of All Heresies, 8.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 81 |
| 43. Clement of Alexandria, Miscellanies, 1.171, 2.15, 2.20, 2.20.105, 4.15.97, 5.51-5.52, 6.133-6.148, 7.33.1, 7.109.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 75, 76, 80, 86, 89, 90 |
| 44. Clement of Alexandria, Extracts From The Prophets, 14, 84 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 80 |
| 45. Clement of Alexandria, Christ The Educator, 2.1.8, 2.1.16-2.1.17, 2.25-2.27, 3.11.75-3.11.76, 3.89.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 75, 77, 82, 86, 89 |
| 46. Tertullian, On The Apparel of Women, 2.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 81 |
| 47. Tertullian, On Modesty, 12.4-12.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 77, 78 |
| 48. Celsus Platonic Philosopher, Alethes Logos, 8.28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
49. Tertullian, On Repentance, 9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79 | 9. The narrower, then, the sphere of action of this second and only (remaining) repentance, the more laborious is its probation; in order that it may not be exhibited in the conscience alone, but may likewise be carried out in some (external) act. This act, which is more usually expressed and commonly spoken of under a Greek name, is ἐξομολόγησις, whereby we confess our sins to the Lord, not indeed as if He were ignorant of them, but inasmuch as by confession satisfaction is settled, of confession repentance is born; by repentance God is appeased. And thus exomologesis is a discipline for man's prostration and humiliation, enjoining a demeanor calculated to move mercy. With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain - not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God). All this exomologesis (does), that it may enhance repentance; may honour God by its fear of the (incurred) danger; may, by itself pronouncing against the sinner, stand in the stead of God's indignation, and by temporal mortification (I will not say frustrate, but) expunge eternal punishments. Therefore, while it abases the man, it raises him; while it covers him with squalor, it renders him more clean; while it accuses, it excuses; while it condemns, it absolves. The less quarter you give yourself, the more (believe me) will God give you. |
|
50. Anon., Acts of Thomas, 139, 145, 29, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79 | 20. Now when the king came to the city he inquired of his friends concerning the palace which Judas that is called Thomas was building for him. And they told him: Neither hath he built a palace nor done aught else of that he promised to perform, but he goeth about the cities and countries, and whatsoever he hath he giveth unto the poor, and teacheth of a new God, and healeth the sick, and driveth out devils, and doeth many other wonderful things; and we think him to be a sorcerer. Yet his compassions and his cures which are done of him freely, and moreover the simplicity and kindness of him and his faith, do declare that he is a righteous man or an apostle of the new God whom he preacheth; for he fasteth continually and prayeth, and eateth bread only, with salt, and his drink is water, and he weareth but one garment alike in fair weather and in winter, and receiveth nought of any man, and that he hath he giveth unto others. And when the king heard that, he rubbed his face with his hands, and shook his head for a long space. |
|
| 51. Tertullian, Apology, 9.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 77, 78 |
52. Tertullian, Against Marcion, 2.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 90 | 2.20. But these saucy cuttles (of heretics) under the figure of whom the law about things to be eaten Deuteronomy 14 prohibited this very kind of piscatory aliment, as soon as they find themselves confuted, eject the black venom of their blasphemy, and so spread about in all directions the object which (as is now plain) they severally have in view, when they put forth such assertions and protestations as shall obscure and tarnish the rekindled light of the Creator's bounty. We will, however, follow their wicked design, even through these black clouds, and drag to light their tricks of dark calumny, laying to the Creator's charge with special emphasis the fraud and theft of gold and silver which the Hebrews were commanded by Him to practise against the Egyptians. Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels. The Hebrews assert a counter claim, alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces which they had built. What shall be your verdict, you discoverer of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides, of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say, the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater damages, insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only a farthing a day a piece. Which, however, were the more in number - those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater - the grievance of the Egyptians against the Hebrews, or the favour which they displayed towards them? Were free men reduced to servile labour, in order that the Hebrews might simply proceed against the Egyptians by action at law for injuries; or in order that their officers might on their benches sit and exhibit their backs and shoulders shamefully mangled by the fierce application of the scourge? It was not by a few plates and cup - in all cases the property, no doubt, of still fewer rich men - that any one would pronounce that compensation should have been awarded to the Hebrews, but both by all the resources of these and by the contributions of all the people. If, therefore, the case of the Hebrews be a good one, the Creator's case must likewise be a good one; that is to say, his command, when He both made the Egyptians unconsciously grateful, and also gave His own people their discharge in full at the time of their migration by the scanty comfort of a tacit requital of their long servitude. It was plainly less than their due which He commanded to be exacted. The Egyptians ought to have given back their men-children also to the Hebrews. |
|
| 53. Tertullian, On Monogamy, 5.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 77 |
| 54. Tertullian, On Fasting, Against The Psychics, 15.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 81 |
| 55. Anon., Didascalia Apostolorum, 15, 19, 26, 6, 21 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79 |
56. Tertullian, On Baptism, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 80 | 20. They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all by- gone sins, that they may express the meaning even of the baptism of John: They were baptized, says (the Scripture), confessing their own sins. To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. Watch and pray, says (the Lord), lest you fall into temptation. Matthew 26:41 And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that no one untempted should attain the celestial kingdoms. The Lord Himself immediately after baptism temptations surrounded, when in forty days He had kept fast. Then, some one will say, it becomes us, too, rather to fast after baptism. Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord. For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives not by bread alone, but by the word of God; Matthew 4:1-4 and that temptations incident to fullness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts 1 Corinthians 12:4-12 may be supplied you. Ask, says He, and you shall receive. Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner. |
|
| 57. Aristides of Athens, Apology, 2.2, 14.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73, 87 |
| 58. Origen, Commentary On Genesis, 20.7.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79 |
59. Origen, Against Celsus, 8.28-8.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 81 | 8.28. We shall now proceed to the next statement of Celsus, and examine it with care: If in obedience to the traditions of their fathers they abstain from such victims, they must also abstain from all animal food, in accordance with the opinions of Pythagoras, who thus showed his respect for the soul and its bodily organs. But if, as they say, they abstain that they may not eat along with demons, I admire their wisdom, in having at length discovered, that whenever they eat they eat with demons, although they only refuse to do so when they are looking upon a slain victim; for when they eat bread, or drink wine, or taste fruits, do they not receive these things, as well as the water they drink and the air they breathe, from certain demons, to whom have been assigned these different provinces of nature? Here I would observe that I cannot see how those whom he speaks of as abstaining from certain victims, in accordance with the traditions of their fathers, are consequently bound to abstain from the flesh of all animals. We do not indeed deny that the divine word does seem to command something similar to this, when to raise us to a higher and purer life it says, It is good neither to eat flesh, nor to drink wine, nor anything whereby your brother stumbles, or is offended, or is made weak; and again, Destroy not him with your meat, for whom Christ died; and again, If meat make my brother to offend, I will eat no flesh while the world stands, lest I make my brother to offend. 8.29. But it is to be observed that the Jews, who claim for themselves a correct understanding of the law of Moses, carefully restrict their food to such things as are accounted clean, and abstain from those that are unclean. They also do not use in their food the blood of an animal nor the flesh of an animal torn by wild beasts, and some other things which it would take too long for us at present to detail. But Jesus, wishing to lead all men by His teaching to the pure worship and service of God, and anxious not to throw any hindrance in the way of many who might be benefited by Christianity, through the imposition of a burdensome code of rules in regard to food, has laid it down, that not that which goes into the mouth defiles a man, but that which comes out of the mouth; for whatsoever enters in at the mouth goes into the belly, and is cast out into the draught. But those things which proceed out of the mouth are evil thoughts when spoken, murders, adulteries, fornications, thefts, false witness, blasphemies. Paul also says, Meat commends us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. Wherefore, as there is some obscurity about this matter, without some explanation is given, it seemed good to the apostles of Jesus and the elders assembled together at Antioch, and also, as they themselves say, to the Holy Spirit, to write a letter to the Gentile believers, forbidding them to partake of those things from which alone they say it is necessary to abstain, namely, things offered to idols, things strangled, and blood. 8.30. For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons. Perhaps, then, if we were to eat of strangled animals, we might have such spirits feeding along with us. And the reason which forbids the use of strangled animals for food is also applicable to the use of blood. And it may not be amiss, as bearing on this point, to recall a beautiful saying in the writings of Sextus, which is known to most Christians: The eating of animals, says he, is a matter of indifference; but to abstain from them is more agreeable to reason. It is not, therefore, simply an account of some traditions of our fathers that we refrain from eating victims offered to those called gods or heroes or demons, but for other reasons, some of which I have here mentioned. It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all race and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustece of the body. We do not believe that souls pass from one body to another, and that they may descend so low as to enter the bodies of the brutes. If we abstain at times from eating the flesh of animals, it is evidently, therefore, not for the same reason as Pythagoras; for it is the reasonable soul alone that we honour, and we commit its bodily organs with due honours to the grave. For it is not right that the dwelling-place of the rational soul should be cast aside anywhere without honour, like the carcasses of brute beasts; and so much the more when we believe that the respect paid to the body redounds to the honour of the person who received from God a soul which has nobly employed the organs of the body in which it resided. In regard to the question, How are the dead raised up, and with what body do they come? we have already answered it briefly, as our purpose required. |
|
| 60. Origen, Fragments On 1 Corinthians, 24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79 |
| 61. Origen, Adnotationes In Numeros, 25.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79 |
| 62. Origen, Homilies On Numbers, 25.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79 |
| 63. Nag Hammadi, The Sentences of Sextus, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 77, 80 |
| 64. Nag Hammadi, The Gospel of Thomas, 27, 14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 64, 80 |
| 65. Origen, Homilies On Leviticus, 10.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79, 80 |
| 66. Origen, Homilies On Joshua, 1.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79 |
| 67. Pseudo Clementine Literature, Homilies, 3.73, 8.15-8.17, 11.35, 13.9, 13.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 78, 80 |
68. Eusebius of Caesarea, Ecclesiastical History, 5.1.25-5.1.26 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 77 | 5.1.25. But the devil, thinking that he had already consumed Biblias, who was one of those who had denied Christ, desiring to increase her condemnation through the utterance of blasphemy, brought her again to the torture, to compel her, as already feeble and weak, to report impious things concerning us. 5.1.26. But she recovered herself under the suffering, and as if awaking from a deep sleep, and reminded by the present anguish of the eternal punishment in hell, she contradicted the blasphemers. 'How,' she said, 'could those eat children who do not think it lawful to taste the blood even of irrational animals?' And thenceforward she confessed herself a Christian, and was given a place in the order of the witnesses. |
|
69. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •dietary laws in the 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 |
|
| 70. Gregory of Nazianzus, Carmina Moralia, 105.28 (4th cent. CE - 4th cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 71. Aphrahat, Demonstrations, 15.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 88 |
72. Pseudo Clementine Literature, Recognitions, 3.67, 6.15, 7.34-7.37 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 80 | 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. 6.15. When he had said these things, and others to the same effect, he dismissed the crowds; and having, according to his custom, supped with his friends, he went to sleep. And while in this manner he was teaching the word of God for three whole months, and converting multitudes to the faith, at the last he ordered me to fast; and after the fast he conferred on me the baptism of ever-flowing water, in the fountains which adjoin the sea. And when, for the grace of regeneration divinely conferred upon me, we had joyfully kept holiday with our brethren, Peter ordered those who had been appointed to go before him, to proceed to Antioch, and there to wait three months more. And they having gone, he himself led down to the fountains, which, I have said, are near the sea, those who had fully received the faith of the Lord, and baptized them; and celebrating the Eucharist with them, he appointed, as bishop over them, Maro, who had entertained him in his house, and who was now perfect in all things; and with him he ordained twelve presbyters and deacons at the same time. He also instituted the order of widows, and arranged all the services of the Church; and charged them all to obey Maro their bishop in all things that he should command them. And thus all things being suitably arranged, when the three months were fulfilled, we bade farewell to those who were at Tripolis, and set out for Antioch. 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. 7.35. Then said I: I pray you, my lord Peter, tell us what is that declaration which you say afforded you evidence of her faith? Then Peter: It is her asking that her hostess, whose kindnesses she wishes to requite, may be baptized along with her. Now she would not ask that this grace be bestowed upon her whom she loves, unless she believed that there is some great boon in baptism. Whence, also, I find fault with very many, who, when they are themselves baptized and believe, yet do nothing worthy of faith with those whom they love, such as wives, or children, or friends, whom they do not exhort to that which they themselves have attained, as they would do if indeed they believed that eternal life is thereby bestowed. In short, if they see them to be sick, or to be subject to any danger bodily, they grieve and mourn, because they are sure that in this destruction threatens them. So, then, if they were sure of this, that the punishment of eternal fire awaits those who do not worship God, when would they cease warning and exhorting? Or, if they refused, how would they not mourn and bewail them, being sure that eternal torments awaited them? Now, therefore, we shall send for that woman at once, and see if she loves the faith of our religion; and as we find, so shall we act. But since your mother has judged so faithfully concerning baptism, let her fast only one day before baptism. 7.36. But she declared with an oath, in presence of my lord Peter's wife, that from the time she recognised her son, she had been unable to take any food from excess of joy, excepting only that yesterday she drank a cup of water. Peter's wife also bore witness, saying that it was even so. Then Aquila said: What, then, hinders her being baptized? Then Peter, smiling, said: But this is not the fast of baptism, for it was not done in order to baptism. Then Niceta said: But perhaps God, wishing that our mother, on our recognition, should not be separated even for one day from participation of our table, pre-ordained this fasting. For as in her ignorance she preserved her chastity, that it might profit her in order to the grace of baptism; so she fasted before she knew the reason of fasting, that it might profit her in order to baptism, and that immediately, from the beginning of our acquaintance, she might enjoy communion of the table with us. 7.37. Then said Peter: Let not the wicked one prevail against us, taking occasion from a mother's love; but let you, and me with you, fast this day along with her, and tomorrow she shall be baptized: for it is not right that the precepts of truth be relaxed and weakened in favour of any person or friendship. Let us not shrink, then, from suffering along with her, for it is a sin to transgress any commandment. But let us teach our bodily senses, which are without us, to be in subjection to our inner senses; and not compel our inner senses, which savour the things that be of God, to follow the outer senses, which savour the things that be of the flesh. For to this end also the Lord commanded, saying: 'Whosoever shall look upon a woman to lust after her, has committed adultery with her already in his heart.' And to this He added: 'If your right eye offend you, pluck it out, and cast it from you: for it is profitable for you that one of your members perish, rather than your whole body be cast into hell-fire.' Matthew 5:28-29 He does not say, has offended you, that you should then cast away the cause of sin after you have sinned; but if it offend you, that is, that before you sin you should cut off the cause of the sin that provokes and irritates you. But let none of you think, brethren, that the Lord commended the cutting off of the members. His meaning is, that the purpose should be cut off, not the members, and the causes which allure to sin, in order that our thought, borne up on the chariot of sight, may push towards the love of God, supported by the bodily senses; and not give loose reins to the eyes of the flesh as to wanton horses, eager to turn their running outside the way of the commandments, but may subject the bodily sight to the judgment of the mind, and not suffer those eyes of ours, which God intended to be viewers and witnesses of His work, to become panders of evil desire. And therefore let the bodily senses as well as the internal thought be subject to the law of God, and let them serve His will, whose work they acknowledge themselves to be. |
|
| 73. Epiphanius, Panarion, 30.15.3-30.15.4, 30.22.3-30.22.5, 45.1.6-45.1.8, 53.1.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 81, 82 |
| 74. Victorinus, Commentary On Revelation, 2.6 Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 74 |
75. Anon., Letter of Aristeas, 166, 165 Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85 | 165. it falls in their way to damage. The weasel class, too, is peculiar: for besides what has been said, it has a characteristic which is defiling: It conceives through the ears and brings forth through the |
|
| 76. Anon., Epistle To Diognetus, 4.1-2, 6.4 Tagged with subjects: •nan Found in books: nan nan |
| 77. Anon., 6 Ezra, 16.69-16.70 Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 |
| 79. Plautus, Schematicus, 87.728 Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 88 |
| 80. Sophocles, Stobaeus, 3.41 Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 88 |
| 81. Anon., Cologne Mani Codex, 91-94 Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 81 |
| 82. Anon., Gospel of Thomas, 27, 14 Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 64, 80 |
| 83. Anon., Martyrdom of Pionius, 13.2 Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 78 |
