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Tiresias: The Ancient Mediterranean Religions Source Database



773
Anon., Acts Of Paul, 3.5
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Intertexts (texts cited often on the same page as the searched text):

24 results
1. Anon., Didache, 3.7, 9.5, 10.7, 11.3-11.4, 15.1 (1st cent. CE - 2nd cent. CE)

2. Ignatius, To The Ephesians, 18.2 (1st cent. CE - 2nd cent. CE)

18.2. For our God, Jesus the Christ, was conceived in the womb by Mary according to a dispensation, of the seed of David but also of the Holy Ghost; and He was born and was baptized that by His passion He might cleanse water.
3. New Testament, 1 Peter, 4.14 (1st cent. CE - 1st cent. CE)

4.14. If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified.
4. New Testament, 1 Timothy, 3.2, 3.8 (1st cent. CE - 1st cent. CE)

3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.8. Deacons, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money;
5. New Testament, Acts, 6.1-6.6 (1st cent. CE - 2nd cent. CE)

6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them.
6. New Testament, Philippians, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:
7. New Testament, John, 2.5 (1st cent. CE - 1st cent. CE)

2.5. His mother said to the servants, "Whatever he says to you, do it.
8. New Testament, Luke, 2.4, 6.20-6.22, 6.24-6.26 (1st cent. CE - 1st cent. CE)

2.4. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David; 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets.
9. New Testament, Matthew, 5.4, 5.8, 5.10-5.12 (1st cent. CE - 1st cent. CE)

5.4. Blessed are those who mourn, For they shall be comforted. 5.8. Blessed are the pure in heart, For they shall see God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.
10. Polycarp of Smyrna, Letter To The Philippians, 2.3 (1st cent. CE - 2nd cent. CE)

11. Anon., The Acts of John, 109, 46, 108 (2nd cent. CE - 3rd cent. CE)

108. And when he had spoken this unto them, he prayed thus: O Jesu who hast woven this crown with thy weaving, who hast joined together these many blossoms into the unfading flower of thy cormtece, who hast sown in them these words: thou only tender of thy servants, and physician who healest freely: only doer of good and despiser of none, only merciful and lover of men, only saviour and righteous, only seer of all, who art in all and everywhere present and containing all things and filling all things: Christ Jesu, God, Lord, that with thy gifts and thy mercy shelterest them that trust in thee, that knowest clearly the wiles and the assaults of him that is everywhere our adversary, which he deviseth against us: do thou only, O Lord, succour thy servants by thy visitation. Even so, Lord.
12. Anon., Acts of Thomas, 29 (2nd cent. CE - 3rd cent. CE)

29. And when he had thus spoken, some of them that stood by said: It is time for the creditor to receive the debt. And he said unto them: He that is lord of the debt desireth always to receive more; but let us give him that which is due. And he blessed them, and took bread and oil and herbs and salt and blessed and gave unto them; but he himself continued his fast, for the Lord's day was coming on (Syr. And he himself ate, because the Sunday was dawning). And when night fell and he slept, the Lord came and stood at his head, saying: Thomas, rise early, and having blessed them all, after the prayer and the ministry go by the eastern road two miles and there will I show thee my glory: for by thy going shall many take refuge with me, and thou shalt bring to light the nature and power of the enemy. And he rose up from sleep and said unto the brethren that were with him: Children, the Lord would accomplish somewhat by me to-day, but let us pray, and entreat of him that we may have no impediment toward him, but that as at all times, so now also it may be done according to his desire and will by us. And having so said, he laid his hands on them and blessed them, and brake the bread of the eucharist and gave it them, saying: This Eucharist shall be unto you for compassion and mercy, and not unto judgement and retribution. And they said Amen. Note by Professor F. C. Burliitt, D.D.: In the Acts of Thomas, 27, the apostle, being about to baptize Gundaphorus the king of India with his brother Gad, invokes the holy name of the Christ, and among other invocations says (according to the best Greek text): 'Come, O elder of the five members, mind, idea, thoughtfulness, consideration, reasoning, communicate with these youths.' What is the essential distinction of these five words for 'mind', and what is meant by the 'elder' (presbuteros, Greek)? We turn to the Syriac, as the original language in which our tale was composed though our present text, which rests here on two manuscripts, has now and then been bowdlerized in the direction of more conventional phraseology, a process that the Greek has often escaped. Here in the Syriac we find (Wright, p.193, l.13; E.Tr., p.166, last line but one): 'Come, Messenger of reconciliation, and communicate with the minds of these youths.' The word for 'Come' is fem., while 'Messenger' (Izgadda) is masc. This is because the whole prayer is an invocation of the Holy Spirit, which in old Syriac is invariably treated as feminine. The word for Messenger is that used in the Manichaean cosmogony for a heavenly Spirit sent from the Divine Light: this Spirit appeared as androgynous, so that the use of the word here with the feminine verb is not inappropriate. It further leads us to look out for other indications of Manichaean phraseology in the passage. But first it suggests to us that [presbuteros] in our passage is a corruption of, or is used for, [presbeutes], 'an ambassador'. As for the five words for 'mind', they are clearly the equivalents of [hauna, mad'a, re'yana, mahshebhatha, tar'itha], named by Theodore bar Khoni as the Five Shekhinas, or Dwellings, or Manifestations, of the Father of Greatness, the title by which the Manichaeans spoke of the ultimate Source of Light. There is a good discussion of these five words by M. A. Kugener in F. Cumont's [Recherches sur le Manicheisme] i, p. 10, note 3. In English we may say: hauna means 'sanity', mad'a means 'reason', re'yana means 'mind', mahshabhetha means 'imagination', tar'itha means 'intention' The Greek terms, used here and also in Acta Archelai, are in my opinion merely equivalents for the Syriac terms. Act the Third: Concerning the servant
13. Anon., Acts of John, 109, 46, 108 (2nd cent. CE - 3rd cent. CE)

108. And when he had spoken this unto them, he prayed thus: O Jesu who hast woven this crown with thy weaving, who hast joined together these many blossoms into the unfading flower of thy cormtece, who hast sown in them these words: thou only tender of thy servants, and physician who healest freely: only doer of good and despiser of none, only merciful and lover of men, only saviour and righteous, only seer of all, who art in all and everywhere present and containing all things and filling all things: Christ Jesu, God, Lord, that with thy gifts and thy mercy shelterest them that trust in thee, that knowest clearly the wiles and the assaults of him that is everywhere our adversary, which he deviseth against us: do thou only, O Lord, succour thy servants by thy visitation. Even so, Lord.
14. Anon., Acts of Paul, 3.7, 12.4-12.5 (2nd cent. CE - 3rd cent. CE)

15. Anon., Acts of Peter, 7 (2nd cent. CE - 3rd cent. CE)

16. Hippolytus, Apostolic Tradition, 27 (2nd cent. CE - 3rd cent. CE)

17. Irenaeus, Refutation of All Heresies, 1.13.2, 3.9.2, 3.14.3, 3.16.3, 3.21.5, 3.22.1, 4.9.2, 4.20.5, 4.33.9 (2nd cent. CE - 3rd cent. CE)

18. Irenaeus, Demonstration of The Apostolic Teaching, 36 (2nd cent. CE - 2nd cent. CE)

19. Justin, First Apology, 32.3 (2nd cent. CE - 2nd cent. CE)

20. Justin, Dialogue With Trypho, 23.3, 43.1, 45.4 (2nd cent. CE - 2nd cent. CE)

21. Tertullian, Against Marcion, 4.36 (2nd cent. CE - 3rd cent. CE)

4.36. When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests. Luke 18:1-8 He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that God would avenge His own elect. Luke 18:7-8 Since, then, He who judges will also Himself be the avenger, He proved that the Creator is on that account the specially good God, whom He represented as the avenger of His own elect, who cry day and night to Him. And yet, when He introduces to our view the Creator's temple, and describes two men worshipping therein with diverse feelings - the Pharisee in pride, the publican in humility - and shows us how they accordingly went down to their homes, one rejected, the other justified, Luke 18:10-14 He surely, by thus teaching us the proper discipline of prayer, has determined that that God must be prayed to from whom men were to receive this discipline of prayer- whether condemnatory of pride, or justifying in humility. I do not find from Christ any temple, any suppliants, any sentence (of approval or condemnation) belonging to any other god than the Creator. Him does He enjoin us to worship in humility, as the lifter-up of the humble, not in pride, because He brings down the proud. What other god has He manifested to me to receive my supplications? With what formula of worship, with what hope (shall I approach him?) I trow, none. For the prayer which He has taught us suits, as we have proved, none but the Creator. It is, of course, another matter if He does not wish to be prayed to, because He is the supremely and spontaneously good God! But who is this good God? There is, He says, none but one. Luke 18:19 It is not as if He had shown us that one of two gods was the supremely good; but He expressly asserts that there is one only good God, who is the only good, because He is the only God. Now, undoubtedly, He is the good God who sends rain on the just and on the unjust, and makes His sun to rise on the evil and on the good; Matthew 5:45 sustaining and nourishing and assisting even Marcionites themselves! When afterwards a certain man asked him, 'Good Master, what shall I do to inherit eternal life?' (Jesus) inquired whether he knew (that is, in other words, whether he kept) the commandments of the Creator, in order to testify that it was by the Creator's precepts that eternal life is acquired. Luke 18:18-20 Then, when he affirmed that from his youth up he had kept all the principal commandments, (Jesus) said to him: One thing you yet lack: sell all that you have, and give to the poor, and you shall have treasure in heaven; and come, follow me. Luke 18:21-22 Well now, Marcion, and all you who are companions in misery, and associates in hatred with that heretic, what will you dare say to this? Did Christ rescind the forementioned commandments: Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Honour your father and your mother? Or did He both keep them, and then add what was wanting to them? This very precept, however, about giving to the poor, was very largely diffused through the pages of the law and the prophets. This vainglorious observer of the commandments was therefore convicted of holding money in much higher estimation (than charity). This verity of the gospel then stands unimpaired: I am not come to destroy the law and the prophets, but rather to fulfil them. Matthew 5:17 He also dissipated other doubts, when He declared that the name of God and of the Good belonged to one and the same being, at whose disposal were also the everlasting life and the treasure in heaven and Himself too - whose commandments He both maintained and augmented with His own supplementary precepts. He may likewise be discovered in the following passage of Micah, saying: He has showed you, O man, what is good; and what does the Lord require of you, but to do justly, and to love mercy, and to be ready to follow the Lord your God? Now Christ is the man who tells us what is good, even the knowledge of the law. You know, says He, the commandments. To do justly- Sell all that you have; to love mercy - Give to the poor: and to be ready to walk with God - And come, says He, follow me. The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent - even from the recent assessments of Augustus, which were still probably extant at this time. But the Jesus of Marcion (although there could be no doubt of a person's having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, Jesus, You Son of David, have mercy on me? Luke 18:38 unless he was considered, in no uncertain manner, to be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? Those, however, who went before rebuked the blind man, that he should hold his peace. Luke 18:39 And properly enough; because he was very noisy, not because he was wrong about the son of David. Else you must show me, that those who rebuked him were aware that Jesus was not the Son of David, in order that they may be supposed to have had this reason for imposing silence on the blind man. But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord stood patient. Luke 18:40 Yes; but not as confirming the error, for, on the contrary, He rather displayed the Creator. Surely He could not have first removed this man's blindness, in order that he might afterwards cease to regard Him as the Son of David! However, that you may not slander His patience, nor fasten on Him any charge of dissimulation, nor deny Him to be the Son of David, He very pointedly confirmed the exclamation of the blind man - both by the actual gift of healing, and by bearing testimony to his faith: Your faith, say Christ, has made you whole. Luke 18:42 What would you have the blind man's faith to have been? That Jesus was descended from that (alien) god (of Marcion), to subvert the Creator and overthrow the law and the prophets? That He was not the destined offshoot from the root of Jesse, and the fruit of David's loins, the restorer also of the blind? But I apprehend there were at that time no such stone-blind persons as Marcion, that an opinion like this could have constituted the faith of the blind man, and have induced him to confide in the mere name, of Jesus, the Son of David. He, who knew all this of Himself, and wished others to know it also, endowed the faith of this man - although it was already gifted with a better sight, and although it was in possession of the true light - with the external vision likewise, in order that we too might learn the rule of faith, and at the same time find its recompense. Whosoever wishes to see Jesus the Son of David must believe in Him; through the Virgin's birth. He who will not believe this will not hear from Him the salutation, Your faith has saved you. And so he will remain blind, falling into Antithesis after Antithesis, which mutually destroy each other, just as the blind man leads the blind down into the ditch. For (here is one of Marcion's Antitheses): whereas David in old time, in the capture of Sion, was offended by the blind who opposed his admission (into the stronghold) - in which respect (I should rather say) that they were a type of people equally blind, who in after-times would not admit Christ to be the son of David - so, on the contrary, Christ succoured the blind man, to show by this act that He was not David's son, and how different in disposition He was, kind to the blind, while David ordered them to be slain. If all this were so, why did Marcion allege that the blind man's faith was of so worthless a stamp? The fact is, the Son of David so acted, that the Antithesis must lose its point by its own absurdity. Those persons who offended David were blind, and the man who now presents himself as a suppliant to David's son is afflicted with the same infirmity. Therefore the Son of David was appeased with some sort of satisfaction by the blind man when He restored him to sight, and added His approval of the faith which had led him to believe the very truth, that he must win to his help the Son of David by earnest entreaty. But, after all, I suspect that it was the audacity (of the old Jebusites) which offended David, and not their malady.
22. Tertullian, Prescription Against Heretics, 41.2 (2nd cent. CE - 3rd cent. CE)

23. Nag Hammadi, The Gospel of Thomas, 54 (3rd cent. CE - 3rd cent. CE)

24. Anon., Gospel of Thomas, 54



Subjects of this text:

subject book bibliographic info
adultery Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
apocrypha Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
apostle Alikin (2009), The Earliest History of the Christian Gathering, 71, 140
apostles,and liturgies Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
beatitudes,apostolic fathers Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 433
beatitudes,christian apocrypha Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 442
beatitudes,irenaeus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 442
beatitudes,kingdom of god Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 433
beatitudes,reception history Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 433, 442
beatitudes Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 433, 442
bishop Alikin (2009), The Earliest History of the Christian Gathering, 71
bread,as offer Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
bread,breaking of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
breaking of bread Alikin (2009), The Earliest History of the Christian Gathering, 67
catechumen Alikin (2009), The Earliest History of the Christian Gathering, 67
celebrate Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
collegia Alikin (2009), The Earliest History of the Christian Gathering, 71
community,sense of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
corinth Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
damascus Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 82
deacon Alikin (2009), The Earliest History of the Christian Gathering, 71
disciples Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
ephesus Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 82
eucharist,elements Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
eucharist,eucharistic,celebrated with water Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
eucharist,eucharistic,community practice Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
eucharist,exclusion Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
eyes,of liturgical participants Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
feast,in corinth Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
heaven,ascension to Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
heaven,voice from Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
hippolytus of rome Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
holy spirit,and liturgy Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
house,private Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
ignatius Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
irenaeus Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 442
john chrysostom,biblical exegesis Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
justin martyr Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
kingdom of god,temporal dimensions Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 433
kneeling Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
martyrdom Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
mary (mother of jesus),descendant of david Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
mary (mother of jesus),descendant of jacob Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
meal,eucharistic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
meal,festive Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
meals,eucharistic Alikin (2009), The Earliest History of the Christian Gathering, 140
narrative,function Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
onesiphoros Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
order of the gathering Alikin (2009), The Earliest History of the Christian Gathering, 67
paul,acts of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
plot Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
prayereucharistic Alikin (2009), The Earliest History of the Christian Gathering, 140
preaching,in the early church Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
preaching Alikin (2009), The Earliest History of the Christian Gathering, 67
prophet Alikin (2009), The Earliest History of the Christian Gathering, 71
reader (ἀναγνώστης,ἀναγινώσκων),intended Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
reader (ἀναγνώστης,ἀναγινώσκων),of a narrative Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
resurrection Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
rome Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
seeing god,beatitudes,irenaeus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 442
seeing god Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 442
self-control Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
sermon Alikin (2009), The Earliest History of the Christian Gathering, 67
sins Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
spain Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
sunday Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
tertullian Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
thecla Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
theophilus,iii corinthians Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
tomb,of martyrs,saints,and apostles Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
victorinus of pettau Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 74
voice Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
water' Alikin (2009), The Earliest History of the Christian Gathering, 140
water,for the eucharist Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216
wine Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 216