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Tiresias: The Ancient Mediterranean Religions Source Database



496
Anon., Acts Of Thomas, 84-85


nanAbstain therefore first from adultery, for this is the beginning of all evils, and next from theft, which enticed Judas Iscariot, and brought him unto hanging; (and from covetousness,) for as many as yield unto covetousness see not that which they do; and from vainglory and from all foul deeds, especially them of the body, whereby cometh eternal condemnation. For this is the chief city of all evils; and likewise it bringeth them that hold their heads (necks) high unto tyranny, and draweth them down unto the deep, and subdueth them under its hands that they see not what they do; wherefore the things done of them are hidden from them.


nanBut do ye become well-pleasing unto God in all good things, in meekness and quietness: for these doth God spare, and granteth eternal life and setteth death at nought. And in gentleness which followeth on all good things, and overcometh all enemies and alone receiveth the crown of victory: with gentleness (Syr.), and stretching out of the hand to the poor, and supplying the want of the needy, and distributing to them that are in necessity, especially them that walk in holiness. For this is chosen before God and leadeth unto eternal life: for this is before God the chief city of all good: for they that strive not in the course (stadium) of Christ shall not obtain holiness. And holiness did appear from God, doing away fornication, overthrowing the enemy, well-pleasing unto God: for she is an invincible champion (athlete), having honour from God, glorified of many: she is an ambassador of peace, announcing peace: if any gain her he abideth without care, pleasing the Lord, expecting the time of redemption: for she doeth nothing amiss, but giveth life and rest and joy unto all that gain her. [P has nothing of this, and Syr. makes better sense, but is not very interesting.]


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

3 results
1. Ignatius, To The Magnesians, 8.2 (1st cent. CE - 2nd cent. CE)

8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him.
2. Anon., Acts of Thomas, 129, 144, 15, 28, 32, 51-52, 54-55, 82, 85, 87-88, 92, 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.
3. Cassius Dio, Roman History, 60.2 (2nd cent. CE - 3rd cent. CE)

60.2. 1.  Thus it was that Tiberius Claudius Nero Germanicus, the son of Drusus the son of Livia, obtained the imperial power without having been previously tested at all in any position of authority, except for the fact that he had been consul. He was in his fiftieth year. In mental ability he was by no means inferior, as his faculties had been in constant training (in fact, he had actually written some historical treatises); but he was sickly in body, so that his head and hands shook slightly.,2.  Because of this his voice was also faltering, and he did not himself read all the measures that he introduced before the senate, but would give them to the quaestor to read, though at first, at least, he was generally present. Whatever he did read himself, he usually delivered sitting down.,3.  Furthermore, he was the first of the Romans to use a covered chair, and it is due to his example that to‑day not only the emperors but we ex-consuls as well are carried in chairs; of course, even before his time Augustus, Tiberius, and some others had been carried in litters such as women still affect even at the present day.,4.  It was not these infirmities, however, that caused the deterioration of Claudius so much as it was the freedmen and the women with whom he associated; for he, more conspicuously than any of his peers, was ruled by slaves and by women. From a child he had been reared a constant prey to illness and great terror, and for that reason had feigned a stupidity greater than was really the case (a fact that he himself admitted in the senate);,5.  and he had lived for a long time with his grandmother Livia and for another long period with his mother Antonia and with the freedmen, and moreover he had had many amours with him. Hence he had acquired none of the qualities befitting a freeman, but, though ruler of all the Romans and their subjects, had become himself a slave. They would take advantage of him particularly when he was inclined to drink or to sexual intercourse,,6.  since he applied himself to both these vices insatiably and when so employed was exceedingly easy to master. Moreover, he was afflicted by cowardice, which often so overpowered him that he could not reason out anything as he ought. They seized upon this failing of his, too, to accomplish many of their purposes;,7.  for by frightening him they could use him fully for their own ends, and could at the same time inspire the rest with great terror. To give but a single example, once, when a large number of persons were invited to dinner on the same day by Claudius and by these associates, the guests neglected Claudius on one pretence or another, and flocked around the others.  


Subjects of this text:

subject book bibliographic info
acts of thomas, christian virtues Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 174
acts of thomas, mygdonia Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 174
acts of thomas, proskynêsis Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 174
acts of thomas, women Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 174
adultery Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
body as temple Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
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
drijvers, h.j.w. Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 174
health, and purity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
knowledge Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
marriage Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
sexual relations abstinence from Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
sexual relations in second- and third-century christian sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
sophrosune (moderation) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
virginity Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1167
virgins in christianity' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161