| 1. Hebrew Bible, Psalms, 21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207 |
2. Hebrew Bible, Genesis, 1.26-1.28, 3.22, 9.24-9.27, 12.8, 13.4, 15.8, 28.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, in justin •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 73, 74, 80, 81, 82, 206, 207| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 9.24. "וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃", 9.25. "וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃", 9.26. "וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃", 9.27. "יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃", 12.8. "וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃", 13.4. "אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהוָה׃", 15.8. "וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃", 28.21. "וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 9.24. "And Noah awoke from his wine, and knew what his youngest son had done unto him.", 9.25. "And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.", 9.26. "And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant.", 9.27. "God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant.", 12.8. "And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.", 13.4. "unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.", 15.8. "And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’", 28.21. "so that I come back to my father’s house in peace, then shall the LORD be my God,", |
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3. Hebrew Bible, Exodus, 6.2-6.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, in justin •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 205, 206| 6.2. "וַיְדַבֵּר אֱלֹהִים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה׃", 6.2. "וַיִּקַּח עַמְרָם אֶת־יוֹכֶבֶד דֹּדָתוֹ לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת־אַהֲרֹן וְאֶת־מֹשֶׁה וּשְׁנֵי חַיֵּי עַמְרָם שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃", 6.3. "וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם׃", 6.3. "וַיֹּאמֶר מֹשֶׁה לִפְנֵי יְהוָה הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה׃", 6.4. "וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ׃", | 6.2. "And God spoke unto Moses, and said unto him: ‘I am the LORD;", 6.3. "and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name יהוה I made Me not known to them.", 6.4. "And I have also established My covet with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.", |
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4. Hebrew Bible, Numbers, 11.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 81, 82| 11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", | 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", |
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5. Hebrew Bible, 1 Kings, 19.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 81| 19.16. "וְאֵת יֵהוּא בֶן־נִמְשִׁי תִּמְשַׁח לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאֶת־אֱלִישָׁע בֶּן־שָׁפָט מֵאָבֵל מְחוֹלָה תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ׃", | 19.16. "and Jehu the son of Nimshi shalt thou anoint to be king over Israel; and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room.", |
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6. Hebrew Bible, Isaiah, 29.13, 29.19, 42.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •exegesis, in justin •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 73, 74, 200, 201| 29.13. "וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃", 29.19. "וְיָסְפוּ עֲנָוִים בַּיהוָה שִׂמְחָה וְאֶבְיוֹנֵי אָדָם בִּקְדוֹשׁ יִשְׂרָאֵל יָגִילוּ׃", 42.8. "אֲנִי יְהוָה הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֹא־אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים׃", | 29.13. "And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;", 29.19. "The humble also shall increase their joy in the LORD, and the neediest among men shall exult in the Holy One of Israel.", 42.8. "I am the LORD, that is My name; And My glory will I not give to another, Neither My praise to graven images.", |
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| 7. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 51 |
| 8. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 52 |
| 9. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 52 |
10. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 | 14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap. |
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11. Philo of Alexandria, On The Creation of The World, 131, 28, 65 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 | 65. And after all He made man. But how he made him I will mention presently, after I have first explained that he adopted the most beautiful connection and train of consequences according to the system of the creation of animals which he had sketched out to himself; for of souls the most sluggish and the most weakly formed has been allotted to the race of fishes; and the most exquisitely endowed soul, that which is in all respects most excellent, has been given to the race of mankind, and one something between the two to the races of terrestrial animals and those which traverse the air; for the soul of such creatures is endowed with more acute sensations than the soul of fishes, but is more dull than that of mankind. |
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12. Philo of Alexandria, On The Change of Names, 47 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 | 47. But after he has said, "Be thou pleasing to me before me," he adds further, "and be thou blameless," using here a natural consequence and connection of the previous sentence. Do thou therefore all the more apply thyself to what is good that thou mayest be pleasing; and if thou canst not be pleasing, at all events abstain from open sins, that thou mayest not incur reproach. For he who does right is praiseworthy, and he who avoids doing wrong is not to be blamed. |
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13. Philo of Alexandria, On Flight And Finding, 119 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 | 119. Having now, therefore, said what was proper on the subject of fugitives, we will proceed with what follows in the regular order of the context. In the first place it is said, "The angel of the Lord found her in the Way," pitying the soul which out of modesty had voluntarily committed the danger of wandering about, and very nearly becoming a conductor of her return to opinion void of error. |
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| 14. Philo of Alexandria, On The Decalogue, 83 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 |
| 15. Philo of Alexandria, On The Preliminary Studies, 63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 |
16. Philo of Alexandria, On The Special Laws, 2.223, 4.39 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 | 2.223. I have now said thus much respecting the number seven, and the things referring to it among the days, and the months, and the years; and about the festivals which are connected with this number seven, following the regular connection of the heads of the subject, which I proposed to myself according to the order in which they are mentioned in the sacred history. And I shall now proceed in regular order to consider the commandment which comes next, which is entitled the one about the honour due to Parents.{40}{yonge's translation includes a separate treatise title at this point: On the Honour Commanded To Be Paid to Parents. Accordingly, his next paragraph begins with roman numeral I (= XXXVIII in the Loeb 4.39. But as our lawgiver was acute beyond all other men at discerning the consequences of actions, he proceeds to enact a series of prohibitions, one after another, preserving a due connection between them, and taking care that his later commandments shall be consistent with his earlier cones. And with this harmonious connection of what was to be said by him, he tells us that he was divinely inspired by the person of God speaking to him in this manner:--"Ye shall not steal."Ye shall not speak falsely, and bring false accusations against your neighbour."And ye shall not swear by my name to compass an unjust end, and ye shall not profane my Name."{4}{#le 19:11.} |
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17. New Testament, Romans, 2.15, 9.27-9.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 204, 208, 209| 2.15. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, 9.27. Ἠσαίας δὲ κράζει ὑπὲρ τοῦ ἸσραήλἘὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπό λιμμα σωθήσεται· 9.28. λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει Κύριος ἐπὶ τῆς γῆς. 9.29. καὶ καθὼς προείρηκεν Ἠσαίας | 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth." 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah." |
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18. New Testament, Acts, 5.27, 5.29-5.32 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 200| 5.27. δὲ αὐτοὺς ἔστησαν ἐν τῷ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς ὁ ἀρχιερεὺς 5.29. ἀποκριθεὶς δὲ Πέτρος καὶ οἱ ἀπόστολοι εἶπαν Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις. 5.30. ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου· 5.31. τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, [τοῦ] δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν· 5.32. καὶ ἡμεῖς ἐσμὲν μάρτυρες τῶν ῥημάτων τούτων, καὶ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν αὐτῷ. | 5.27. When they had brought them, they set them before the council. The high priest questioned them, 5.29. But Peter and the apostles answered, "We must obey God rather than men. 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him." |
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19. New Testament, Luke, 10.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •exegesis, in justin •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 205| 10.22. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός, μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν βούληται ὁ υἱὸς ἀποκαλύψαι. | 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him." |
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20. New Testament, Matthew, 11.27, 23.2-23.3, 26.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •exegesis, in justin •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 81, 205, 207| 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. 23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 23.3. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. 26.39. καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ. | 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. 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire." |
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21. Tertullian, Against Praxeas, 10-16, 5-9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 206 | 9. Bear always in mind that this is the rule of faith which I profess; by it I testify that the Father, and the Son, and the Spirit are inseparable from each other, and so will you know in what sense this is said. Now, observe, my assertion is that the Father is one, and the Son one, and the Spirit one, and that They are distinct from Each Other. This statement is taken in a wrong sense by every uneducated as well as every perversely disposed person, as if it predicated a diversity, in such a sense as to imply a separation among the Father, and the Son, and the Spirit. I am, moreover, obliged to say this, when (extolling the Monarchy at the expense of the Economy) they contend for the identity of the Father and Son and Spirit, that it is not by way of diversity that the Son differs from the Father, but by distribution: it is not by division that He is different, but by distinction; because the Father is not the same as the Son, since they differ one from the other in the mode of their being. For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: My Father is greater than I. John 14:28 In the Psalm His inferiority is described as being a little lower than the angels. Thus the Father is distinct from the Son, being greater than the Son, inasmuch as He who begets is one, and He who is begotten is another; He, too, who sends is one, and He who is sent is another; and He, again, who makes is one, and He through whom the thing is made is another. Happily the Lord Himself employs this expression of the person of the Paraclete, so as to signify not a division or severance, but a disposition (of mutual relations in the Godhead); for He says, I will pray the Father, and He shall send you another Comforter...even the Spirit of truth, John 14:16 thus making the Paraclete distinct from Himself, even as we say that the Son is also distinct from the Father; so that He showed a third degree in the Paraclete, as we believe the second degree is in the Son, by reason of the order observed in the Economy. Besides, does not the very fact that they have the distinct names of Father and Son amount to a declaration that they are distinct in personality? For, of course, all things will be what their names represent them to be; and what they are and ever will be, that will they be called; and the distinction indicated by the names does not at all admit of any confusion, because there is none in the things which they designate. Yes is yes, and no is no; for what is more than these, comes of evil. Matthew 5:37 |
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| 22. Justin, Dialogue With Trypho, 2.1, 7.1, 7.2, 8.1, 8.2, 8.4, 10, 11, 11.1, 11.2, 12, 13, 14, 15, 16, 17, 18, 18.2, 19, 19.5, 19.6, 20, 20.4, 21, 21.1, 22, 23, 23.1, 23.2, 24, 24.2, 25, 26, 27, 27.2, 27.3, 27.4, 28, 29, 30.1, 35, 35.3, 35.6, 38.2, 44.2, 45.3, 45.4, 46.1, 46.5, 47.1, 47.2, 47.3, 47.4, 48.8, 49.6, 51.2, 52.3, 55.3, 56, 57, 58, 58.1, 59, 59.1, 59.5, 60, 61, 61.1, 61.2, 62, 62.2, 62.3, 62.4, 62.5, 65.2, 65.3, 68.7, 68.8, 68.9, 70.4, 71.2, 78.10, 80.3, 80.4, 82, 82.1, 84.3, 89.2, 90.1, 91.3, 92.1, 93.1, 99.2, 100.1, 103.3, 103.4, 103.8, 110, 111.4, 112.1, 112.2, 112.4, 113, 113.3, 117, 119, 120.5, 126, 126.2, 127, 128, 128.2, 128.2-129.2, 128.3, 128.4, 129, 132, 139.4, 140.2, 142.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 81 |
| 23. Justin, Second Apology, 2.9-2.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 209 |
24. Justin, First Apology, 11.1, 12.9-12.10, 30.1, 31.7-31.8, 32.1, 33.2, 33.6, 44.9, 44.11, 52.1, 53.12, 58.2, 59.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 52, 80, 81, 200, 201, 208 | 26. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. |
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| 25. Irenaeus, Demonstration of The Apostolic Teaching, 43-50 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 206 |
| 26. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82 |
| 27. Hippolytus, Refutation of All Heresies, 6.36.2, 7.25.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •exegesis, in justin •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 206 |
| 28. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 51 |
29. Origen, Against Celsus, 1.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 51 | 1.14. Celsus, being of opinion that there is to be found among many nations a general relationship of doctrine, enumerates all the nations which gave rise to such and such opinions; but for some reason, unknown to me, he casts a slight upon the Jews, not including them among the others, as having either laboured along with them, and arrived at the same conclusions, or as having entertained similar opinions on many subjects. It is proper, therefore, to ask him why he gives credence to the histories of Barbarians and Greeks respecting the antiquity of those nations of whom he speaks, but stamps the histories of this nation alone as false. For if the respective writers related the events which are found in these works in the spirit of truth, why should we distrust the prophets of the Jews alone? And if Moses and the prophets have recorded many things in their history from a desire to favour their own system, why should we not say the same of the historians of other countries? Or, when the Egyptians or their histories speak evil of the Jews, are they to be believed on that point; but the Jews, when saying the same things of the Egyptians, and declaring that they had suffered great injustice at their hands, and that on this account they had been punished by God, are to be charged with falsehood? And this applies not to the Egyptians alone, but to others; for we shall find that there was a connection between the Assyrians and the Jews, and that this is recorded in the ancient histories of the Assyrians. And so also the Jewish historians (I avoid using the word prophets, that I may not appear to prejudge the case) have related that the Assyrians were enemies of the Jews. Observe at once, then, the arbitrary procedure of this individual, who believes the histories of these nations on the ground of their being learned, and condemns others as being wholly ignorant. For listen to the statement of Celsus: There is, he says, an authoritative account from the very beginning, respecting which there is a constant agreement among all the most learned nations, and cities, and men. And yet he will not call the Jews a learned nation in the same way in which he does the Egyptians, and Assyrians, and Indians, and Persians, and Odrysians, and Samothracians, and Eleusinians. |
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| 30. Eusebius of Caesarea, Preparation For The Gospel, 9.6.9, 14.5.8, 14.9.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •exegesis, in justin Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 51 |
31. Eusebius of Caesarea, Ecclesiastical History, 4.1.9, 4.22.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •exegesis, in justin •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 205 | 4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ. |
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32. Origen, Commentary On Matthew, 1.59, 10.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 208 | 10.18. But Jesus said to them, A prophet is not without honour, save in his own country. Matthew 13:57 We must inquire whether the expression has the same force when applied universally to every prophet (as if each one of the prophets was dishonoured in his own country only, but not as if every one who was dishonoured was dishonoured in his country); or, because of the expression being singular, these things were said about one. If, then, these words are spoken about one, these things which have been said suffice, if we refer that which is written to the Saviour. But if it is general, it is not historically true; for Elijah did not suffer dishonour in Tishbeth of Gilead, nor Elisha in Abelmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But, figuratively interpreted, it is absolutely true; for we must think of Jud a as their country, and that famous Israel as their kindred, and perhaps of the body as the house. For all suffered dishonour in Jud a from the Israel which is according to the flesh, while they were yet in the body, as it is written in the Acts of the Apostles, as having been spoken in censure to the people, Which of the prophets did not your fathers persecute, who showed before of the coming of the Righteous one? Acts 7:52 And by Paul in the First Epistle to the Thessalonians like things are said: For you brethren became imitators of the churches of God which are in Jud a in Christ Jesus, for you also suffered the same things of your own countrymen even as they did of the Jews, who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary to all men. 1 Thessalonians 2:14-15 A prophet, then, is not without honour among the Gentiles; for either they do not know him at all, or, having learned and received him as a prophet, they honour him. And such are those who are of the Church. Prophets suffer dishonour, first, when they are persecuted, according to historical fact, by the people, and, secondly, when their prophecy is not believed by the people. For if they had believed Moses and the prophets they would have believed Christ, who showed that when men believed Moses and the prophets, belief in Christ logically followed, and that when men did not believe Christ they did not believe Moses. John 5:46 Moreover, as by the transgression of the law he who sins is said to dishonour God, so by not believing in that which is prophesied the prophet is dishonoured by the man who disbelieves the prophecies. And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people in relation to which he said, And I said, I will not speak, nor will I call upon the name of the Lord. Jeremiah 20:9 And again, elsewhere, I was continually being mocked. Jeremiah 20:7 And how great sufferings he endured from the then king of Israel are written in his prophecy. And it is also written that some of the people often came to stone Moses to death; for his fatherland was not the stones of any place, but the people who followed him, among whom also he was dishonoured. And Isaiah is reported to have been sawn asunder by the people; and if any one does not accept the statement because of its being found in the Apocryphal Isaiah, let him believe what is written thus in the Epistle to the Hebrews, They were stoned, they were sawn asunder, they were tempted; Hebrews 11:37 for the expression, They were sawn asunder, refers to Isaiah, just as the words, They were slain with the sword, refer to Zacharias, who was slain between the sanctuary and the altar, as the Saviour taught, bearing testimony, as I think, to a Scripture, though not extant in the common and widely circulated books, but perhaps in apocryphal books. And they, too, were dishonoured in their own country among the Jews who went about in sheep-skins, in goat-skins, being destitute, afflicted, and so on; Hebrews 11:37 For all that will to live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12 And probably because Paul knew this, That a prophet has no honour in his own country, though he preached the Word in many places he did not preach it in Tarsus. And the Apostles on this account left Israel and did that which had been enjoined on them by the Saviour, Make disciples of all the nations, Matthew 28:19 and, You shall be My witnesses both in Jerusalem and in all Jud a and Samaria, and unto the uttermost part of the earth. Acts 1:8 For they did that which had been commanded them in Jud a and Jerusalem; but, since a prophet has no honour in his own country, when the Jews did not receive the Word, they went away to the Gentiles. Consider, too, if, because of the fact that the saying, I will pour forth of My Spirit upon all flesh, and they shall prophesy, Joel 2:28 has been fulfilled in the churches from the Gentiles, you can say that those formerly of the world and who by believing became no longer of the world, having received the Holy Spirit in their own country - that is, the world - and prophesying, have not honour, but are dishonoured. Wherefore blessed are they who suffer the same things as the prophets, according to what was said by the Saviour, For in the same manner did their fathers unto the prophets. Luke 6:23 Now if any one who attends carefully to these things be hated and attacked, because of his living with rigorous austerity, and his reproof of sinners, as a man who is persecuted and reproached for the sake of righteousness, he will not only not be grieved, but will rejoice and be exceeding glad, being assured that, because of these things, he has great reward in heaven from Him who likened him to the prophets on the ground of his having suffered the same things. Therefore, he who zealously imitates the prophetic life, and attains to the spirit which was in them, must be dishonoured in the world, and in the eyes of sinners, to whom the life of the righteous man is a burden. |
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| 33. Pseudo Clementine Literature, Homilies, 16.2.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •martyr, justin, polemic against exegesis of gnostics Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 208 |
