Tiresias: The Ancient Mediterranean Religions Source Database

274

Alexander Of Lycopolis, Tractatus De Placitis Manichaeorum, 24

nan

Christ, too, they do not acknowledge; yet they speak of Christ, but they take some other element, and giving to the Word, designating His sacred person, some other signification than that in which it is rightly received, they say that He is mind. But if, when they speak of Him as that which is known, and that which knows, and wisdom as having the same meaning, they are found to agree with those things which the Church doctors say of Him, how comes it then that they reject all that is called ancient history? But let us see whether they make Him to be something adventitious and new, and which has come on from without, and by accident, as the opinion of some is. For they who hold this opinion say, as seems very plausible, that the seventh year, when the powers of perception became distinct, He made His entrance into the body. But if Christ be mind, as they imagine, then will He be both Christ and not Christ. For before that mind and sense entered, He was not. But if Christ, as they will have it, be mind, then into Him already existing does the mind make its entrance, and thus, again, according to their opinion, will it be mind. Christ, therefore, is and is not at the same time. But if, according to the more approved sect of them, mind is all things which are, since they assume matter to be not produced, and coeval so to speak with God, this first mind and matter they hold to be Christ; if, indeed, Christ be the mind, which is all things, and matter is one of those things which are, and is itself not produced. They say it was by way of appearance, and in this manner, that the divine virtue in matter was affixed to the cross; and that He Himself did not undergo this punishment, since it was impossible that He should suffer this; which assertion Manichaeus himself has taken in hand to teach in a book written upon the subject, that the divine virtue was enclosed in matter, and again departs from it. the mode of this they invent. That it should be said, indeed, in the doctrine of the Church, that He gave Himself up for the remission of sins, obtains credit from the vulgar, and appears likewise in the Greek histories, which say that some surrendered themselves to death in order to ensure safety to their countrymen. And of this doctrine the Jewish history has an example, which prepares the son of Abraham as a sacrifice to God. But to subject Christ to His passion merely for the sake of display, betrays great ignorance, for the Word is God's representative, to teach and inform us of actual verities.

Intertexts (texts cited often on the same page as the searched text):

10 results

1. Hebrew Bible, Deuteronomy, 12.31 (9th cent. BCE - 3rd cent. BCE)

12.31. לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃

12.31. Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.

2. Hebrew Bible, Genesis, 12.10-12.20, 17.15, 21.3, 21.6 (9th cent. BCE - 3rd cent. BCE)

12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 17.15. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ׃ 21.3. וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃ 21.3. וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃ 21.6. וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃

12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had. 17.15. And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. 21.3. And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac. 21.6. And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’

3. Philo of Alexandria, On The Life of Abraham, 3 (1st cent. BCE - 1st cent. CE)

3. but since it is necessary, to be consistent with the regular order in which the sacred history proceeds to go on, now to investigate the laws, we will for the present postpone the particular laws which are copies as it were; and first of all examine the more general laws which are, as it were, the models of the others.

4. Philo of Alexandria, On The Change of Names, 61-62, 60 (1st cent. BCE - 1st cent. CE)

60. for it is said in the scripture, "Thy name shall not be called Abram, but Abraham shall thy name be." Some, then, of those persons who are fond of disputes, and who are always eager to affix a stain upon what is irreproachable, on things as well as bodies, and who wage an implacable war against sacred things, while they calumniate everything which does not appear to preserve strict decorum in speech, being the symbols of nature which is always fond of being concealed, perverting it all so as to give it a worse appearance after a very accurate investigation, do especially find fault with the changes of names.

5. Philo of Alexandria, On The Sacrifices of Cain And Abel, 103 (1st cent. BCE - 1st cent. CE)

103. But of the ideas which are brought forth by the mind, some are male and some female, as in the case of animals. Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Now of these, whatever belongs to the fellowship of men must be attributed to God, and everything that relates to the similarity to women must be imputed to one's self, on which account the command was delivered, "of everything which openeth the womb the males belong to the Lord." XXXII.

6. Philo of Alexandria, On The Special Laws, 1.312-1.313 (1st cent. BCE - 1st cent. CE)

1.312. And let us cling to the custom of addressing our supplications to him, and let us not, after we have subdued our enemies, imitate their impiety in those matters of conduct in which they fancy that they are acting piously, burning their sons and their daughters to their gods, not, indeed, that it is the custom of all the barbarians to burn their children. 1.313. For they are not become so perfectly savage in their natures as to endure in time of peace to treat their nearest and dearest relatives as they would scarcely treat their irreconcilable enemies in time of war. But that they do in reality inflame and corrupt the souls of the children of whom they are the parents from the very moment that they are out of their swaddling clothes; not imprinting on their minds, while they are still tender, any true opinions respecting the one only and truly living God. Let us not then be overcome by, and fall down before, and yield to their good fortune as if they had prevailed by reason of their piety.

7. Philo of Alexandria, Against Flaccus, 52 (1st cent. BCE - 1st cent. CE)

52. We have been describing the evidence of hostile and unfriendly men, who seek to injure us with such artifice, that even when injuring us they may not appear to have been acting iniquitously, and yet that we who are injured by them cannot resist with safety to ourselves; for, my good men, it does not contribute to the honour of the emperor to abrogate the laws, to disturb the national customs of a people, to insult those who live in the same country, and to teach those who dwell in other cities to disregard uimity and tranquillity. VIII.

8. Eusebius of Caesarea, Preparation For The Gospel, 9.19 (3rd cent. CE - 4th cent. CE)

9. Alexander Polyhistor, Ap. Eusebius, Praeparatio Evangelica, 9.19

10. Stoic School, Stoicor. Veter. Fragm., 3.431-3.432, 3.438

Subjects of this text:

subject	book bibliographic info
abraham, criticism of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315, 325, 326
abraham, defense of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315, 325, 326
abraham, references to in pagan authors	Feldman, Judaism and Hellenism Reconsidered (2006) 265
abraham	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 91
alexander of lycopolis	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 91
audience, of de abrahamo	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315
burnt offerings	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 325
celsus	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 91
child sacrifice, greek	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 325, 326
child sacrifice	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315, 325, 326
church fathers	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 78
criticism of abraham, from jews	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315
criticism of abraham, from non-jews	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315
criticism of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315, 325, 326
de abrahamo, nachleben of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 78, 79
de abrahamo, text of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 79
emotions, rational	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
equable states (εὐπάθειαι)	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
etymologies, of isaac	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
fear	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
god, joy and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
god, love of, for humanity	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
humanity, god loving	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
isaac, binding of'	Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 91
isaac, joy symbolized by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
isaac, name of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
isaac, parallels to sacrifice of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 78, 79
joy, god bestowing	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
joy, isaac symbolizing	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
joy, of god	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
joy, sacrifice of isaac and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
joy	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
laughter	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
love, of god for humanity	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
mist	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
passions, freedom from	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
passions, stoicism and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
passions	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
rewards of abraham, for piety	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 78
rewards of abraham, protection of marriage as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 78
rhetoric of de abrahamo	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 325
sacrifice, cities saved by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 78, 79
sacrifice, voluntary vs. involuntary	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315
sacrifice of isaac, allegorical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
sacrifice of isaac, as abrahams greatest deed	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 325
sacrifice of isaac, ethical interpretation of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315, 325, 326
sacrifice of isaac	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315, 325, 326
speeches, inserted or expanded	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
text of de abrahamo	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 79
the sage, abraham as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
the sage, as stoic ideal	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
the sage, passions and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
εὐπάθεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
φιλανθρωπία and φιλάνθρωπος	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
φιλαπεχθήμων	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 315
χαρά	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326
ἀπάθεια	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 326