Tiresias: The Ancient Mediterranean Religions Source Database

496

Anon., Acts Of Thomas, 15

nan And while the bride was saying yet more than this, the bridegroom answered and said: I give thee thanks, O Lord, that hast been proclaimed by the stranger, and found in us; who hast removed me far from corruption and sown life in me; who hast rid me of this disease that is hard to be healed and cured and abideth for ever, and hast implanted sober health in me; who hast shown me thyself and revealed unto me all my state wherein I am; who hast redeemed me from falling and led me to that which is better, and set me free from temporal things and made me worthy of those that are immortal and everlasting; that hast made thyself lowly even down to me and my littleness, that thou mayest present me unto thy greatness and unite me unto thyself; who hast not withheld thine own bowels from me that was ready to perish, but hast shown me how to seek myself and know who I was, and who and in what manner I now am, that I may again become that which I was: whom I knew not, but thyself didst seek me out: of whom I was not aware, but thyself hast taken me to thee: whom I have perceived, and now am not able to be unmindful of him: whose love burneth within me, and I cannot speak it as is fit, but that which I am able to say of it is little and scanty, and not fitly proportioned unto his glory: yet he blameth me not that presume to say unto him even that which I know not: for it is because of his love that I say even this much.

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

6 results
1. New Testament, 1 Corinthians, 7 (1st cent. CE - 1st cent. CE)
2. New Testament, Luke, 20.34-20.36 (1st cent. CE - 1st cent. CE) 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection.
3. Anon., Acts of Thomas, 144, 28, 32, 51-52, 54-55, 84-85, 87-88, 94, 12 (2nd cent. CE - 3rd cent. CE) 12. Remember, my children, what my brother spake unto you and what he delivered before you: and know this, that if ye abstain from this foul intercourse, ye become holy temples, pure, being quit of impulses and pains, seen and unseen, and ye will acquire no cares of life or of children, whose end is destruction: and if indeed ye get many children, for their sakes ye become grasping and covetous, stripping orphans and overreaching widows, and by so doing subject yourselves to grievous punishments. For the more part of children become useless oppressed of devils, some openly and some invisibly, for they become either lunatic or half withered or blind or deaf or dumb or paralytic or foolish; and if they be sound, again they will be vain, doing useless or abominable acts, for they will be caught either in adultery or murder or theft or fornication, and by all these will ye be afflicted. But if ye be persuaded and keep your souls chaste before God, there will come unto you living children whom these blemishes touch not, and ye shall be without care, leading a tranquil life without grief or anxiety, looking to receive that incorruptible and true marriage, and ye shall be therein groomsmen entering into that bride-chamber which is full of immortality and light.
4. Clement of Alexandria, Miscellanies, 3.58, 3.66, 3.68, 3.72-3.74, 3.79 (2nd cent. CE - 3rd cent. CE)
5. Justin, First Apology, 28 (2nd cent. CE - 2nd cent. CE) 28. For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings. And that he would be sent into the fire with his host, and the men who follow him, and would be punished for an endless duration, Christ foretold. For the reason why God has delayed to do this, is His regard for the human race. For He foreknows that some are to be saved by repentance, some even that are perhaps not yet born. In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God; for they have been born rational and contemplative. And if any one disbelieves that God cares for these things, he will thereby either insinuate that God does not exist, or he will assert that though He exists He delights in vice, or exists like a stone, and that neither virtue nor vice are anything, but only in the opinion of men these things are reckoned good or evil. And this is the greatest profanity and wickedness.
6. Anon., The Acts of Paul And Thecla, 6 (3rd cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
adam	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
adultery	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
angel	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
anger	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
body and soul	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162, 214
body as temple	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
clothing dirty	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
clothing removal of	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
demons and sexual sin	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
desire (epithumia)	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
eschaton	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 214
eucharist	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 214
exorcism	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
fire	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 214
health, and purity	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
holy spirit	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 214
invocation	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 214
knowledge	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
marriage, in early christiantiy	Esler, The Early Christian World (2000) 414
marriage	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
matter	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 214
original sin	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
repentance	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162, 214
satan	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
serpent	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
sexual relations abstinence from	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
sexual relations in second- and third-century christian sources	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
sexuality, abstinence	Esler, The Early Christian World (2000) 414, 415
sexuality, early christian discourses on	Esler, The Early Christian World (2000) 414, 415
sexuality, marriage	Esler, The Early Christian World (2000) 414, 415
sexuality, new testament perspectives	Esler, The Early Christian World (2000) 414
sexuality, virginity	Esler, The Early Christian World (2000) 415
sophrosune (moderation)	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
symbol and symbolic interpretation	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 214
virgins in christianity	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
water sanctification of'	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 214