1. New Testament, John, 3.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ebionites • adoption metaphor and Ebionites
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 553; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 146
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3.19 αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα.'' None | sup>
3.19 This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. '' None |
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2. New Testament, Matthew, 11.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ebionites • Ebionites, The ‘Elder’
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 259; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 77
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11.27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.'' None | sup>
11.27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. '' None |
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3. Irenaeus, Refutation of All Heresies, 1.26.2, 3.15.1, 3.18.7, 3.21.1, 3.21.4, 3.21.9, 4.33.4, 5.1.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ebionites • Ebionites, The ‘Elder’ • adoption metaphor and Ebionites
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 170, 171, 173, 190, 257, 258, 259, 456; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 218; Esler (2000), The Early Christian World, 154, 235; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 420; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 144, 145; Osborne (2001), Irenaeus of Lyons, 108; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 156, 159
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1.26.2 Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. As to the prophetical writings, they endeavour to expound them in a somewhat singular manner: they practise circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God.
3.15.1 But again, we allege the same against those who do not recognise Paul as an apostle: that they should either reject the other words of the Gospel which we have come to know through Luke alone, and not make use of them; or else, if they do receive all these, they must necessarily admit also that testimony concerning Paul, when he (Luke) tells us that the Lord spoke at first to him from heaven: "Saul, Saul, why persecutest thou Me? I am Jesus Christ, whom thou persecutest; " and then to Aias, saying regarding him: "Go thy way; for he is a chosen vessel unto Me, to bear My name among the Gentiles, and kings, and the children of Israel. For I will show him, from this time, how great things he must suffer for My name\'s sake." Those, therefore, who do not accept of him as a teacher, who was chosen by God for this purpose, that he might boldly bear His name, as being sent to the forementioned nations, do despise the election of God, and separate themselves from the company of the apostles. For neither can they contend that Paul was no apostle, when he was chosen for this purpose; nor can they prove Luke guilty of falsehood, when he proclaims the truth to us with all diligence. It may be, indeed, that it was with this view that God set forth very many Gospel truths, through Luke\'s instrumentality, which all should esteem it necessary to use, in order that all persons, following his subsequent testimony, which treats upon the acts and the doctrine of the apostles, and holding the unadulterated rule of truth, may be saved. His testimony, therefore, is true, and the doctrine of the apostles is open and stedfast, holding nothing in reserve; nor did they teach one set of doctrines in private, and another in public.
3.18.7 Therefore, as I have already said, He caused man (human nature) to cleave to and to become, one with God. For unless man had overcome the enemy of man, the enemy would not have been legitimately vanquished. And again: unless it had been God who had freely given salvation, we could never have possessed it securely. And unless man had been joined to God, he could never have become a partaker of incorruptibility. For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man. For, in what way could we be partaken of the adoption of sons, unless we had received from Him through the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had entered into communion with us? Wherefore also He passed through every stage of life, restoring to all communion with God. Those, therefore, who assert that He appeared putatively, and was neither born in the flesh nor truly made man, are as yet under the old condemnation, holding out patronage to sin; for, by their showing, death has not been vanquished, which "reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam\'s transgression." But the law coming, which was given by Moses, and testifying of sin that it is a sinner, did truly take away his (death\'s) kingdom, showing that he was no king, but a robber; and it revealed him as a murderer. It laid, however, a weighty burden upon man, who had sin in himself, showing that he was liable to death. For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man. For it behoved Him who was to destroy sin, and redeem man under the power of death, that He should Himself be made that very same thing which he was, that is, man; who had been drawn by sin into bondage, but was held by death, so that sin should be destroyed by man, and man should go forth from death. For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: "God, true are His works." But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true.
4.33.4 He will judge also the Ebionites; for how can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God, unless God has first passed into man? And how shall he (man) escape from the generation subject to death, if not by means of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation) by God-- I mean that regeneration which flows from the virgin through faith? Or how shall they receive adoption from God if they remain in this kind of generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon, or greater than Jonah, or have been the Lord of David, who was of the same substance as they were? How, too, could He have subdued him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He did in these last days exhibit the similitude; for the Son of God was made man, assuming the ancient production of His hands into His own nature, as I have shown in the immediately preceding book.
5.1.3 Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of the natural birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new kind of generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in the times of the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam\'s formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural Adam we all were dead, so in the spiritual we may all be made alive. For never at any time did Adam escape the harms of God, to whom the Father speaking, said, "Let Us make man in Our image, after Our likeness." And for this reason in the last times (fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, His hands formed a living man, in order that Adam might be created again after the image and likeness of God.' ' None |
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4. Justin, Dialogue With Trypho, 47-48 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Christology, Ebionites and Nazarenes • Ebionites
Found in books: Esler (2000), The Early Christian World, 154, 158, 235; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 144
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47 Trypho: But if some one, knowing that this is so, after he recognises that this man is Christ, and has believed in and obeys Him, wishes, however, to observe these institutions, will he be saved? Justin: In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men - I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so. This you did yourself at the commencement of the discourse, when you declared that I would not be saved unless I observe these institutions. Trypho: Why then have you said, 'In my opinion, such an one will be saved,' unless there are some who affirm that such will not be saved? Justin: There are such people, Trypho, and these do not venture to have any intercourse with or to extend hospitality to such persons; but I do not agree with them. But if some, through weak-mindedness, wish to observe such institutions as were given by Moses, from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people's hearts, along with their hope in this Christ, and wish to perform the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren. But if, Trypho, some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them. But I believe that even those, who have been persuaded by them to observe the legal dispensation along with their confession of God in Christ, shall probably be saved. And I hold, further, that such as have confessed and known this man to be Christ, yet who have gone back from some cause to the legal dispensation, and have denied that this man is Christ, and have repented not before death, shall by no means be saved. Further, I hold that those of the seed of Abraham who live according to the law, and do not believe in this Christ before death, shall likewise not be saved, and especially those who have anathematized and do anathematize this very Christ in the synagogues, and everything by which they might obtain salvation and escape the vengeance of fire. For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, 'In whatsoever things I shall take you, in these I shall judge you.' < "48 Before the divinity of Christ is proved, he Trypho demands that it be settled that He is Christ Trypho: We have heard what you think of these matters. Resume the discourse where you left off, and bring it to an end. For some of it appears to me to be paradoxical, and wholly incapable of proof. For when you say that this Christ existed as God before the ages, then that He submitted to be born and become man, yet that He is not man of man, this assertion appears to me to be not merely paradoxical, but also foolish. Justin: I know that the statement does appear to be paradoxical, especially to those of your race, who are ever unwilling to understand or to perform the requirements of God, but ready to perform those of your teachers, as God Himself declares. Isaiah 29:13 Now assuredly, Trypho, the proof that this man is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father's will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and nothing more is proved than this, that He has become Christ by election. For there are some, my friends, of our race, who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I, even though most of those who have now the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines, but in those proclaimed by the blessed prophets and taught by Himself." "" None |
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5. Tertullian, On The Flesh of Christ, 14 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Christ, Ebionite accounts • Ebionites
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 456; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 132
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14 But Christ, they say, bare (the nature of) an angel. For what reason? The same which induced Him to become man? Christ, then, was actuated by the motive which led Him to take human nature. Man's salvation was the motive, the restoration of that which had perished. Man had perished; his recovery had become necessary. No such cause, however, existed for Christ's taking on Him the nature of angels. For although there is assigned to angels also perdition in the fire prepared for the devil and his angels, Matthew 25:41 yet a restoration is never promised to them. No charge about the salvation of angels did Christ ever receive from the Father; and that which the Father neither promised nor commanded, Christ could not have undertaken. For what object, therefore, did He bear the angelic nature, if it were not (that He might have it) as a powerful helper wherewithal to execute the salvation of man? The Son of God, in truth, was not competent alone to deliver man, whom a solitary and single serpent had overthrown! There is, then, no longer but one God, but one Saviour, if there be two to contrive salvation, and one of them in need of the other. But was it His object indeed to deliver man by an angel? Why, then, come down to do that which He was about to expedite with an angel's help? If by an angel's aid, why come Himself also? If He meant to do all by Himself, why have an angel too? He has been, it is true, called the Angel of great counsel, that is, a messenger, by a term expressive of official function, not of nature. For He had to announce to the world the mighty purpose of the Father, even that which ordained the restoration of man. But He is not on this account to be regarded as an angel, as a Gabriel or a Michael. For the Lord of the Vineyard sends even His Son to the labourers to require fruit, as well as His servants. Yet the Son will not therefore be counted as one of the servants because He undertook the office of a servant. I may, then, more easily say, if such an expression is to be hazarded, that the Son is actually an angel, that is, a messenger, from the Father, than that there is an angel in the Son. Forasmuch, however, as it has been declared concerning the Son Himself, You have made Him a little lower than the angels how will it appear that He put on the nature of angels if He was made lower than the angels, having become man, with flesh and soul as the Son of man? As the Spirit of God, however, and the Power of the Highest, Luke 1:35 can He be regarded as lower than the angels - He who is verily God, and the Son of God? Well, but as bearing human nature, He is so far made inferior to the angels; but as bearing angelic nature, He to the same degree loses that inferiority. This opinion will be very suitable for Ebion, who holds Jesus to be a mere man, and nothing more than a descendant of David, and not also the Son of God; although He is, to be sure, in one respect more glorious than the prophets, inasmuch as he declares that there was an angel in Him, just as there was in Zechariah. Only it was never said by Christ, And the angel, which spoke within me, said to me. Zechariah 1:
14 Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, Thus says the Lord. For He was Himself the Lord, who openly spoke by His own authority, prefacing His words with the formula, Verily, verily, I say unto you. What need is there of further argument? Hear what Isaiah says in emphatic words, It was no angel, nor deputy, but the Lord Himself who saved them. Isaiah 63:9 "" None |
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6. Eusebius of Caesarea, Ecclesiastical History, 3.27.2, 3.27.4 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Christ, Ebionite accounts • Christology, Ebionites and Nazarenes • Ebionites
Found in books: Esler (2000), The Early Christian World, 154, 158; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 132, 133
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3.27.2 For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life.
3.27.4 These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest.'' None |
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7. Origen, Commentary On Matthew, 11.12, 16.12 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ebionites
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 553, 560; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 145
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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 ' ' None |
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8. Origen, Against Celsus, 5.61 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Christ, Ebionite accounts • Christology, Ebionites and Nazarenes • Ebionites
Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 560; Esler (2000), The Early Christian World, 158; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 145; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 132
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5.61 After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. '' None |
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9. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Ebionites • Ebionites (sect) • Gospel of the Ebionites
Found in books: Esler (2000), The Early Christian World, 155; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 146, 147, 148, 241; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 272; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 106, 113
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