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Tiresias: The Ancient Mediterranean Religions Source Database



771
Anon., Acts Of John, 102


nanWhen he had spoken unto me these things, and others which I know not how to say as he would have me, he was taken up, no one of the multitudes having beheld him. And when I went down I laughed them all to scorn, inasmuch as he had told me the things which they have said concerning him; holding fast this one thing in myself, that the Lord contrived all things symbolically and by a dispensation toward men, for their conversion and salvation.


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

18 results
1. New Testament, Acts, 2.42, 2.46, 20.7 (1st cent. CE - 2nd cent. CE)

2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight.
2. New Testament, John, 21, 11 (1st cent. CE - 1st cent. CE)

3. New Testament, Luke, 7.31-7.32, 24.35 (1st cent. CE - 1st cent. CE)

7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.
4. New Testament, Mark, 14.26 (1st cent. CE - 1st cent. CE)

14.26. When they had sung a hymn, they went out to the Mount of Olives.
5. New Testament, Matthew, 11.16-11.17, 26.30 (1st cent. CE - 1st cent. CE)

11.16. But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 26.30. When they had sung a hymn, they went out to the Mount of Olives.
6. Anon., The Acts of John, 101-102, 106-110, 19-29, 31, 33-54, 56, 60-61, 63-100 (2nd cent. CE - 3rd cent. CE)

100. Now the multitude of one aspect (al. of one aspect) that is about the cross is the lower nature: and they whom thou seest in the cross, if they have not one form, it is because not yet hath every member of him that came down been comprehended. But when the human nature (or the upper nature) is taken up, and the race which draweth near unto me and obeyeth my voice, he that now heareth me shall be united therewith, and shall no more be that which now he is, but above them, as I also now am. For so long as thou callest not thyself mine, I am not that which I am (or was): but if thou hear me, thou, hearing, shalt be as I am, and I shall be that which I was, when I thee as I am with myself. For from me thou art that (which I am). Care not therefore for the many, and them that are outside the mystery despise; for know thou that I am wholly with the Father, and the Father with me.
7. Anon., Acts of Thomas, 98 (2nd cent. CE - 3rd cent. CE)

98. But Charisius having dined came upon her, and she cried out, saying: Thou hast no more any room by me: for my Lord Jesus is greater than thou, who is with me and resteth in me. And he laughed and said: Well dost thou mock, saying this of that sorcerer, and well dost thou deride him, who saith: Ye have no life with God unless ye purify yourselves. And when he had so said he essayed to sleep with her, but she endured it not and cried out bitterly and said: I call upon thee, Lord Jesu, forsake me not! for with thee have I made my refuge; for when I learned that thou art he that seekest out them that are veiled in ignorance and savest them that are held in error And now I entreat thee whose report I have heard and believed, come thou to my help and save me from the shamelessness of Charisius, that his foulness may not get the upper hand of me. And she smote her hands together (tied his hands, Syr.) and fled from him naked, and as she went forth she pulled down the curtain of the bed-chamber and wrapped it about her; and went to her nurse, and slept there with her.
8. Anon., Acts of John, 101, 106-110, 19-29, 31, 33-54, 56, 60-61, 63-100 (2nd cent. CE - 3rd cent. CE)

100. Now the multitude of one aspect (al. of one aspect) that is about the cross is the lower nature: and they whom thou seest in the cross, if they have not one form, it is because not yet hath every member of him that came down been comprehended. But when the human nature (or the upper nature) is taken up, and the race which draweth near unto me and obeyeth my voice, he that now heareth me shall be united therewith, and shall no more be that which now he is, but above them, as I also now am. For so long as thou callest not thyself mine, I am not that which I am (or was): but if thou hear me, thou, hearing, shalt be as I am, and I shall be that which I was, when I thee as I am with myself. For from me thou art that (which I am). Care not therefore for the many, and them that are outside the mystery despise; for know thou that I am wholly with the Father, and the Father with me.
9. Anon., Acts of Peter, 30 (2nd cent. CE - 3rd cent. CE)

10. Irenaeus, Refutation of All Heresies, 1.24.4 (2nd cent. CE - 3rd cent. CE)

11. Nag Hammadi, The Apocryphon of John, 26.25, 27.15 (2nd cent. CE - 3rd cent. CE)

12. Nag Hammadi, Apocalypse of Peter, 81.4-81.21 (3rd cent. CE - 3rd cent. CE)

13. Nag Hammadi, On The Origin of The World, 112.27, 113.13, 116.26 (3rd cent. CE - 3rd cent. CE)

14. Nag Hammadi, The Gospel of Philip, 74.22-74.24 (3rd cent. CE - 3rd cent. CE)

15. Nag Hammadi, The Hypostasis of The Archons, 89.23-89.26 (3rd cent. CE - 3rd cent. CE)

16. Origen, Against Celsus, 8.48 (3rd cent. CE - 3rd cent. CE)

8.48. In the next place, Celsus, after referring to the enthusiasm with which men will contend unto death rather than abjure Christianity, adds strangely enough some remarks, in which he wishes to show that our doctrines are similar to those delivered by the priests at the celebration of the heathen mysteries. He says, Just as you, good sir, believe in eternal punishments, so also do the priests who interpret and initiate into the sacred mysteries. The same punishments with which you threaten others, they threaten you. Now it is worthy of examination, which of the two is more firmly established as true; for both parties contend with equal assurance that the truth is on their side. But if we require proofs, the priests of the heathen gods produce many that are clear and convincing, partly from wonders performed by demons, and partly from the answers given by oracles, and various other modes of divination. He would, then, have us believe that we and the interpreters of the mysteries equally teach the doctrine of eternal punishment, and that it is a matter for inquiry on which side of the two the truth lies. Now I should say that the truth lies with those who are able to induce their hearers to live as men who are convinced of the truth of what they have heard. But Jews and Christians have been thus affected by the doctrines they hold about what we speak of as the world to come, and the rewards of the righteous, and the punishments of the wicked. Let Celsus then, or any one who will, show us who have been moved in this way in regard to eternal punishments by the teaching of heathen priests and mystagogues. For surely the purpose of him who brought to light this doctrine was not only to reason upon the subject of punishments, and to strike men with terror of them, but to induce those who heard the truth to strive with all their might against those sins which are the causes of punishment. And those who study the prophecies with care, and are not content with a cursory perusal of the predictions contained in them, will find them such as to convince the intelligent and sincere reader that the Spirit of God was in those men, and that with their writings there is nothing in all the works of demons, responses of oracles, or sayings of soothsayers, for one moment to be compared.
17. Anon., Apocalypse of Peter, 81.7-81.21

18. Anon., Challah, 14



Subjects of this text:

subject book bibliographic info
acts of andrew Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 242
acts of john, and acts of peter Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 112
acts of john, conversion Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184
acts of john, date Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 112
acts of john, place of composition Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 112
acts of john, polymorphy Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184
acts of john, theatre Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184
acts of john Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 242
acts of peter, and acts of john Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 112
acts of peter Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 242
acts of thomas Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 242
andronicus Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 112
angels, heavenly mansion of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333
aphrodisias Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 112
apocryphal acts, conversion Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184
apocryphal acts, theatre Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184
apocryphal acts of the apostles, asceticism and dualism Esler, The Early Christian World (2000) 809
apocryphal acts of the apostles, evangelism and edification Esler, The Early Christian World (2000) 807
apocryphal acts of the apostles Esler, The Early Christian World (2000) 807, 809
apocryphal texts, armenian Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 262, 264
apocryphal texts, syriac Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 262
apostles to the at last supper Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 242
apostolic church order, ministry of women in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 242
apostolic church order Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 242
asceticism, in apocryphal acts Esler, The Early Christian World (2000) 809
bacchic imagery Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95, 96
basilidean tradition, laughter in Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333
beauty Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95
body / sōma Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 101, 102
chariton, and clementines, callirhoe Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 112
chorus, ancient, late antique Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 99, 100
christ/jesus, and cynics, name and magic/miracles Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184
christ/jesus, and cynics, polymorphy Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184
christian/ity, and damnation Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 184
christology, christomonism Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 264
clarity Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 102
crucifixion Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 264
cult songs, mystery cult Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95, 96, 97, 98, 99, 100, 101, 102
dance, round / circular Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95, 96, 97, 100
demeter Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95
docetism' Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 242
docetism Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 264
eleusis Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95
empathy, kinesthetic Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 100
empathy Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 101
eucharist Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 264
gnosis Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 96
gnosticism Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 264
hands Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 98, 100
imaginative literature, generally Esler, The Early Christian World (2000) 807, 809
initiation Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95, 96
jesus, smiles and laughter of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333
literature, greek, imperial Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95, 96, 97, 98, 99, 100, 101, 102
pantomime (tragoedia saltata, saltatio) Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 102
pathos / experience Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 96, 100, 101
reenactment Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 95
sense Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 97
sethian gnosticism, laughter in Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333
spectator / audience / viewer Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 101, 102
storyworld Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 101
the gnostic laughter, ambiguity of Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333
the gnostic laughter, in basilidean tradition Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333
the gnostic laughter, jesuss laughter and smiles Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333
the gnostic laughter Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333
understanding, embodied Gianvittorio-Ungar and Schlapbach, Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond (2021) 96, 100, 102
valentinian gnosticism, laughter in Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 333