Tiresias: The Ancient Mediterranean Religions Source Database

496

Anon., Acts Of Thomas, 27

nan And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour.

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

31 results
1. Hebrew Bible, Psalms, 26.2 (9th cent. BCE - 3rd cent. BCE) 26.2. בְּחָנֵנִי יְהוָה וְנַסֵּנִי צרופה [צָרְפָה] כִלְיוֹתַי וְלִבִּי׃ 26.2. Examine me, O LORD, and try me; test my reins and my heart."
2. Hebrew Bible, Isaiah, 44.3 (8th cent. BCE - 5th cent. BCE) 44.3. כִּי אֶצָּק־מַיִם עַל־צָמֵא וְנֹזְלִים עַל־יַבָּשָׁה אֶצֹּק רוּחִי עַל־זַרְעֶךָ וּבִרְכָתִי עַל־צֶאֱצָאֶיךָ׃ 44.3. For I will pour water upon the thirsty land, And streams upon the dry ground; I will pour My spirit upon thy seed, And My blessing upon thine offspring;"
3. Hebrew Bible, Jeremiah, 17.1, 20.12 (8th cent. BCE - 5th cent. BCE) 17.1. אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו [כִּדְרָכָיו] כִּפְרִי מַעֲלָלָיו׃ 17.1. חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפֹּרֶן שָׁמִיר חֲרוּשָׁה עַל־לוּחַ לִבָּם וּלְקַרְנוֹת מִזְבְּחוֹתֵיכֶם׃ 20.12. וַיהוָה צְבָאוֹת בֹּחֵן צַדִּיק רֹאֶה כְלָיוֹת וָלֵב אֶרְאֶה נִקְמָתְךָ מֵהֶם כִּי אֵלֶיךָ גִּלִּיתִי אֶת־רִיבִי׃ 17.1. The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars." 20.12. But, O LORD of hosts, that triest the righteous, That seest the reins and the heart, Let me see Thy vengeance on them; For unto Thee have I revealed my cause."
4. Hebrew Bible, Ezekiel, 42.14, 44.18-44.19 (6th cent. BCE - 5th cent. BCE) 42.14. בְּבֹאָם הַכֹּהֲנִים וְלֹא־יֵצְאוּ מֵהַקֹּדֶשׁ אֶל־הֶחָצֵר הַחִיצוֹנָה וְשָׁם יַנִּיחוּ בִגְדֵיהֶם אֲשֶׁר־יְשָׁרְתוּ בָהֶן כִּי־קֹדֶשׁ הֵנָּה ילבשו [וְלָבְשׁוּ] בְּגָדִים אֲחֵרִים וְקָרְבוּ אֶל־אֲשֶׁר לָעָם׃ 44.18. פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃ 44.19. וּבְצֵאתָם אֶל־הֶחָצֵר הַחִיצוֹנָה אֶל־הֶחָצֵר הַחִיצוֹנָה אֶל־הָעָם יִפְשְׁטוּ אֶת־בִּגְדֵיהֶם אֲשֶׁר־הֵמָּה מְשָׁרְתִם בָּם וְהִנִּיחוּ אוֹתָם בְּלִשְׁכֹת הַקֹּדֶשׁ וְלָבְשׁוּ בְּגָדִים אֲחֵרִים וְלֹא־יְקַדְּשׁוּ אֶת־הָעָם בְּבִגְדֵיהֶם׃ 42.14. When the priests enter in, then shall they not go out of the holy place into the outer court, but there they shall lay their garments wherein they minister, for they are holy; and they shall put on other garments, and shall approach to that which pertaineth to the people.’" 44.18. They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat." 44.19. And when they go forth into the outer court, even into the outer court to the people, they shall put off their garments wherein they minister, and lay them in the holy chambers, and they shall put on other garments, that they sanctify not the people with their garments."
5. Anon., 1 Enoch, 62.15 (3rd cent. BCE - 2nd cent. BCE) 62.15. And the righteous and elect shall have risen from the earth, And ceased to be of downcast countece. And they shall have been clothed with garments of glory
6. Anon., Testament of Levi, 2.5-5.7, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19 (2nd cent. BCE - 2nd cent. CE)
7. Philo of Alexandria, On Drunkenness, 112-115, 79, 111 (1st cent. BCE - missingth cent. CE) 111. And Moses indeed, in the same manner, when he saw the king of Egypt, that arrogant man with his six hundred chariots, that is to say, with the six carefully arranged motions of the organic body, and with the governors who were appointed to manage them, who, while none of all created things are by nature calculated to stand still, think nevertheless that they may look upon everything as solidly settled and admitting of no alteration; when he, I say, saw that this king had met with the punishment due to his impiety, and that the people, who were practisers of virtue, had escaped from the attacks of their enemies, and had been saved by mighty power beyond their expectation, he then sang a hymn to God as a just and true judge, beginning a hymn in a manner most becoming and most exactly suited to the events that had happened, because the horse and his rider he had thrown into the Sea;" having utterly destroyed that mind which rode upon the irrational impulses of that four-footed and restive animal, passion, and had become an ally, and defender, and protector of the seeing soul, so as to bestow upon it complete safety.
8. Philo of Alexandria, On Dreams, 2.269 (1st cent. BCE - missingth cent. CE) 2.269. What, then, is the good? The passion which is attacking us is dead, and is thrown out on its face without burial. Let us not delay, but standing still, let us sing that most sacred and becoming hymn, feeling that we are command to say to all men, "Let us sing unto the Lord, for he has triumphed gloriously; the horse and his rider hath he thrown into the Sea.
9. Philo of Alexandria, Allegorical Interpretation, 3.94 (1st cent. BCE - missingth cent. CE)
10. Anon., 2 Baruch, 51 (1st cent. CE - 2nd cent. CE)
11. New Testament, Acts, 2.33, 2.38, 9.17-9.19, 10.45, 11.17, 16.14-16.15 (1st cent. CE - 2nd cent. CE) 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 11.17. If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God? 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us.
12. New Testament, Apocalypse, 2.23, 7.9-7.17 (1st cent. CE - 1st cent. CE) 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb! 7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God 7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen. 7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from? 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes.
13. New Testament, James, 5.14-5.15 (1st cent. CE - 1st cent. CE) 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
14. New Testament, Philippians, 2.9 (1st cent. CE - 1st cent. CE) 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name;
15. New Testament, Romans, 5.5 (1st cent. CE - 1st cent. CE) 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us.
16. New Testament, Titus, 3.5 (1st cent. CE - 1st cent. CE) 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit
17. New Testament, John, 3.5 (1st cent. CE - 1st cent. CE) 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God!
18. New Testament, Luke, 3.9, 3.17 (1st cent. CE - 1st cent. CE) 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire.
19. New Testament, Matthew, 3.10, 3.12, 28.19 (1st cent. CE - 1st cent. CE) 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
20. Anon., Acts of Thomas, 121, 132-133, 152, 156-159, 163, 165-166, 20, 25-26, 29, 48-51, 58, 80, 10 (2nd cent. CE - 3rd cent. CE) 10. And the apostle stood, and began to pray and to speak thus: My Lord and MY God, that travellest with thy servants, that guidest and correctest them that believe in thee, the refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the physician of the souls that lie sick and saviour of all creation, that givest life unto the world and strengthenest souls; thou knowest things to come, and by our means accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest words that are secret: thou Lord art the planter of the good tree, and of thine hands are all good works engendered: thou Lord art he that art in all things and passest through all, and art set in all thy works and manifested in the working of them all. Jesus Christ, Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power that hast overthrown the enemy, and the voice that was heard of the rulers, and made all their powers to quake, the ambassador that wast sent from the height and camest down even unto hell, who didst open the doors and bring up thence them that for many ages were shut up in the treasury of darkness, and showedst them the way that leadeth up unto the height: l beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that thou wouldest do for them the things that shall help them and be expedient and profitable for them. And he laid his hands on them and said: The Lord shall be with you, and left them in that place and departed.
21. Clement of Alexandria, Excerpts From Theodotus, 35.1 (2nd cent. CE - 3rd cent. CE)
22. Hippolytus, Apostolic Tradition, 19, 27, 18 (2nd cent. CE - 3rd cent. CE)
23. Irenaeus, Refutation of All Heresies, 1.2.6, 1.5.6, 1.7.1, 1.21.3 (2nd cent. CE - 3rd cent. CE)
24. Tertullian, On The Crown, 3.3 (2nd cent. CE - 3rd cent. CE)
25. Nag Hammadi, The Gospel of Philip, 67.19 (3rd cent. CE - 3rd cent. CE)
26. Nag Hammadi, Zostrianos, 6.3-6.21, 7.1-7.22 (3rd cent. CE - 3rd cent. CE)
27. Origen, Against Celsus, 8.30-8.31 (3rd cent. CE - 3rd cent. CE) 8.30. For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons. Perhaps, then, if we were to eat of strangled animals, we might have such spirits feeding along with us. And the reason which forbids the use of strangled animals for food is also applicable to the use of blood. And it may not be amiss, as bearing on this point, to recall a beautiful saying in the writings of Sextus, which is known to most Christians: The eating of animals, says he, is a matter of indifference; but to abstain from them is more agreeable to reason. It is not, therefore, simply an account of some traditions of our fathers that we refrain from eating victims offered to those called gods or heroes or demons, but for other reasons, some of which I have here mentioned. It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all race and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustece of the body. We do not believe that souls pass from one body to another, and that they may descend so low as to enter the bodies of the brutes. If we abstain at times from eating the flesh of animals, it is evidently, therefore, not for the same reason as Pythagoras; for it is the reasonable soul alone that we honour, and we commit its bodily organs with due honours to the grave. For it is not right that the dwelling-place of the rational soul should be cast aside anywhere without honour, like the carcasses of brute beasts; and so much the more when we believe that the respect paid to the body redounds to the honour of the person who received from God a soul which has nobly employed the organs of the body in which it resided. In regard to the question, How are the dead raised up, and with what body do they come? we have already answered it briefly, as our purpose required. 8.31. Celsus afterwards states what is adduced by Jews and Christians alike in defense of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themselves to the Most High God to eat with demons. What he brings forward against this view, we have already seen. In our opinion, a man can only be said to eat and drink with demons when he eats the flesh of what are called sacred victims, and when he drinks the wine poured out to the honour of the demons. But Celsus thinks that we cannot eat bread or drink wine in any way whatever, or taste fruits, or even take a draught of water, without eating and drinking with demons. He adds also, that the air which we breathe is received from demons, and that not an animal can breathe without receiving the air from the demons who are set over the air. If any one wishes to defend this statement of Celsus, let him show that it is not the divine angels of god, but demons, the whole race of whom are bad, that have been appointed to communicate all those blessings which have been mentioned. We indeed also maintain with regard not only to the fruits of the earth, but to every flowing stream and every breath of air that the ground brings forth those things which are said to grow up naturally - that the water springs in fountains, and refreshes the earth with running streams - that the air is kept pure, and supports the life of those who breathe it, only in consequence of the agency and control of certain beings whom we may call invisible husbandmen and guardians; but we deny that those invisible agents are demons. And if we might speak boldly, we would say that if demons have any share at all in these things, to them belong famine, blasting of the vine and fruit trees, pestilence among men and beasts: all these are the proper occupations of demons, who in the capacity of public executioners receive power at certain times to carry out the divine judgments, for the restoration of those who have plunged headlong into wickedness, or for the trial and discipline of the souls of the wise. For those who through all their afflictions preserve their piety pure and unimpaired, show their true character to all spectators, whether visible or invisible, who behold them; while those who are otherwise minded, yet conceal their wickedness, when they have their true character exposed by misfortunes, become manifest to themselves as well as to those whom we may also call spectators.
28. Porphyry, On Abstinence, 2.42 (3rd cent. CE - 4th cent. CE) 2.42. 42.For they are full of every kind of imagination, and are sufficiently qualified to deceive, through effects of a prodigious nature; and through these, unhappy men procure philtres, and amatory allurements. For all intemperance, and hope of possessing wealth and renown, and especially deception, exist through these, since falsehood is allied to these malevolent beings; for they wish to he considered as Gods, and the power which presides over them is ambitious to appear to be the greatest God. These are they that rejoice in libations, and the savour of sacrifices, through which their pneumatic vehicle is fattened; for this vehicle lives through vapours and exhalations, and the life of it is various through various exhalations. It is likewise corroborated by the savour of blood and flesh. SPAN
29. Anon., 2 Enoch, 22.8-22.10
30. Anon., Apocalypse of Abraham, 13.14
31. Anon., Ascension of Isaiah, 9.9

Subjects of this text:

subject	book bibliographic info
acts of andrew	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
acts of thomas	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115, 191
adam	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
adultery	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
agape	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
akiva	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
allegory	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
angel	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
angels	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 905; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
anointing	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
anointment	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1468, 1469, 1470, 1471
apocalypses	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
apocrypha	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203, 219
apocryphal acts	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
apostles,and liturgies	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203, 219
ascent literature,jewish	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
baptism,liturgy of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
baptism	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267, 268; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115, 191; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
beloved (title for christ)	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
blessings,for holy spirit	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
body,heavenly/pneumatic/subtle	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
body and soul	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
body as temple	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
bread,breaking of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
bread	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115, 191
catechumen	Alikin (2009), The Earliest History of the Christian Gathering, 97
catechumens	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
celebrate	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203, 219
characters	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
chrism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267, 268
communion with the divine world,concealment,see hiddenness	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
corruption (phthora)	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
courage	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
danger	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
darkness	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
demons	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
demons and baptism	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
desire (epithumia)	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
devil,the	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
dreams	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
eschatology	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
eucharist,elements	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
eucharist,liturgy	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
eucharist,of bread alone	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115
eucharist,of bread and water	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115, 191
eucharist,power of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
eucharist	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
eucharistia/eucharist,with milk and honey	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115
evil,destruction of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
evil,forces and powers	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
fasting	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
followers,of thomas	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
garment,celestial	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
gender	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
gifts	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
gloss,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
gnosis,gnostic(ism)	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
gnostic,gnosticism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
gospels	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115
greek	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
gregory of nyssa	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
gundaphoros (king)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
hammath tiberius (synagogue),hands,laying of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
health,and purity	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
heart purity and impurity of	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
heresies,heretic,traditions	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
heresy	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
high priest	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
holy kiss	Alikin (2009), The Earliest History of the Christian Gathering, 97
holy spirit,and liturgy	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65, 203
holy spirit,as mother	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
holy spirit,in poetry	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
holy spirit	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
in the morning	Alikin (2009), The Earliest History of the Christian Gathering, 97
initiation,iniatory rite	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
interpolations	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
invocation	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
jewish apocalyptic	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
judgment,and eucharist	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
kingdom (βασιλεία)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
laying of hands	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65, 219
laying on of hands	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1470
life,garments of	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
liturgical,literature	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
liturgical,material	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
liturgical,texts	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
liturgy,origins of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
liturgy,syrian	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
lord,referring to christ	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
lords prayer	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
manuscripts,codex bezae	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
marcion	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
martyrdom	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
mercy	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
milk,and honey	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115
morality	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
mosaic revelation at sinai	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
mother,hidden	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
mother,merciful	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
mystery,of prophesies	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
mystery,revealed by the spirit	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
nag hammadi	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
name	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 905
name of jesus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
narrative	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
new testament,editio critica maior	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
oil	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1468, 1469; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115, 191
origen	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
philo of alexandria	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
plot	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203, 219
prayers,to the spirit	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
prayers,written	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
prophecy,mysterious	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
reading,continuous	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
reading,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
ritual	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
ritual theories of	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
sacraments	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
sacrifice,criticism/avoidance of	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
sacrifice,cuisine of	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
sacrifice,martyrdom as	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
sacrifice	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
sacrificial language	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
salbung(en)	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1394
salt	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115, 191
seal	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 905
sethians	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
setting,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
sex	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
sexual relations and baptism	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
sexual relations in second- and third-century christian sources	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 130
shiur koma	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
signation	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1394
song of songs	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
spirit,holy	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 268
spirit,in humanity	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 268
spiritual,powers,beings	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267
suffering,of the apostles	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
symbol(ic),symbolism	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
syria(n)	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
syria,syriac	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 267, 268
syriac (language)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
syzygy,synzygos	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
temple	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
temptations	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 219
textual criticism	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
the cross of jesus	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1468
the holy spirit' "64.0_1474.0@the lord's prayer"	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1468
the laying on of hands	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1470
the oil	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1468
thomasakten	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1502
traditions,deviant	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203
two powers	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
urbach,e.e.	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540
valentinian(ism)	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 464
variants,textual	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
variants,western	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 65
vegetables	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115
water'	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191
water	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 115
youth,description of angel	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 540