Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



771
Anon., Acts Of John, 96-100


nanNow 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.


nanNow answer thou (or as thou respondest) unto my dancing. Behold thyself in me who speak, and seeing what I do, keep silence about my mysteries. Thou that dancest, perceive what I do, for thine is this passion of the manhood, which I am about to suffer. For thou couldest not at all have understood what thou sufferest if I had not been sent unto thee, as the word of the Father. Thou that sawest what I suffer sawest me as suffering, and seeing it thou didst not abide but wert wholly moved, moved to make wise. Thou hast me as a bed, rest upon me. Who I am, thou shalt know when I depart. What now I am seen to be, that I am not. Thou shalt see when thou comest. If thou hadst known how to suffer, thou wouldest have been able not to suffer. Learn thou to suffer, and thou shalt be able not to suffer. What thou knowest not, I myself will teach thee. Thy God am I, not the God of the traitor. I would keep tune with holy souls. In me know thou the word of wisdom. Again with me say thou: Glory be to thee, Father; glory to thee, Word; glory to thee, Holy Ghost. And if thou wouldst know concerning me, what I was, know that with a word did I deceive all things and I was no whit deceived. I have leaped: but do thou understand the whole, and having understood it, say: Glory be to thee, Father. Amen.


nanThus, my beloved, having danced with us the Lord went forth. And we as men gone astray or dazed with sleep fled this way and that. I, then, when I saw him suffer, did not even abide by his suffering, but fled unto the Mount of Olives, weeping at that which had befallen. And when he was crucified on the Friday, at the sixth hour of the day, darkness came upon all the earth. And my Lord standing in the midst of the cave and enlightening it, said: John, unto the multitude below in Jerusalem I am being crucified and pierced with lances and reeds, and gall and vinegar is given me to drink. But unto thee I speak, and what I speak hear thou. I put it into thy mind to come up into this mountain, that thou mightest hear those things which it behoveth a disciple to learn from his teacher and a man from his God.


nanAnd having thus spoken, he showed me a cross of light fixed (set up), and about the cross a great multitude, not having one form: and in it (the cross) was one form and one likenesst [so the MS.; I would read: and therein was one form and one likeness: and in the cross another multitude, not having one form]. And the Lord himself I beheld above the cross, not having any shape, but only a voice: and a voice not such as was familiar to us, but one sweet and kind and truly of God, saying unto me: John, it is needful that one should hear these things from me, for I have need of one that will hear. This cross of light is sometimes called the (or a) word by me for your sakes, sometimes mind, sometimes Jesus, sometimes Christ, sometimes door, sometimes a way, sometimes bread, sometimes seed, sometimes resurrection, sometimes Son, sometimes Father, sometimes Spirit, sometimes life, sometimes truth, sometimes faith, sometimes grace. And by these names it is called as toward men: but that which it is in truth, as conceived of in itself and as spoken of unto you (MS. us), it is the marking-off of all things, and the firm uplifting of things fixed out of things unstable, and the harmony of wisdom, and indeed wisdom in harmony [this last clause in the MS. is joined to the next: 'and being wisdom in harmony']. There are of the right hand and the left, powers also, authorities, lordships and demons, workings, threatenings, wraths, devils, Satan, and the lower root whence the nature of the things that come into being proceeded.


nanThis cross, then, is that which fixed all things apart (al. joined all things unto itself) by the (or a) word, and separate off the things that are from those that are below (lit. the things from birth and below it), and then also, being one, streamed forth into all things (or, made all flow forth. I suggested: compacted all into ). But this is not the cross of wood which thou wilt see when thou goest down hence: neither am I he that is on the cross, whom now thou seest not, but only hearest his (or a) voice. I was reckoned to be that which I am not, not being what I was unto many others: but they will call me (say of me) something else which is vile and not worthy of me. As, then, the place of rest is neither seen nor spoken of, much more shall I, the Lord thereof, be neither seen .


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

13 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 John, 102, 106-110, 19-29, 31, 33-54, 56, 60-61, 63-99, 101 (2nd cent. CE - 3rd cent. CE)

101. Nothing, therefore, of the things which they will say of me have I suffered: nay, that suffering also which I showed unto thee and the rest in the dance, I will that it be called a mystery. For what thou art, thou seest, for I showed it thee; but what I am I alone know, and no man else. Suffer me then to keep that which is mine, and that which is thine behold thou through me, and behold me in truth, that I am, not what I said, but what thou art able to know, because thou art akin thereto. Thou hearest that I suffered, yet did I not suffer; that I suffered not, yet did I suffer; that I was pierced, yet I was not smitten; hanged, and I was not hanged; that blood flowed from me, and it flowed not; and, in a word, what they say of me, that befell me not, but what they say not, that did I suffer. Now what those things are I signify unto thee, for I know that thou wilt understand. Perceive thou therefore in me the praising (al. slaying al. rest) of the (or a) Word (Logos), the piercing of the Word, the blood of the Word, the wound of the Word, the hanging up of the Word, the suffering of the Word, the nailing (fixing) of the Word, the death of the Word. And so speak I, separating off the manhood. Perceive thou therefore in the first place of the Word; then shalt thou perceive the Lord, and in the third place the man, and what he hath suffered.
8. Irenaeus, Refutation of All Heresies, 1.24.4 (2nd cent. CE - 3rd cent. CE)

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

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

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

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

13. 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.


Subjects of this text:

subject book bibliographic info
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 peter, and acts of john Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 112
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
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 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