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Tiresias: The Ancient Mediterranean Religions Source Database



1396
Athenagoras, Apology Or Embassy For The Christians, 2.5
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Intertexts (texts cited often on the same page as the searched text):

9 results
1. Alcinous, Handbook of Platonism, 1.3 (2nd cent. CE - 2nd cent. CE)

2. Athenagoras, The Resurrection of The Dead, 1.3 (2nd cent. CE - 2nd cent. CE)

1.3. τῶν ἀληθῶν οἱ τοιοῦτοι κατέλιπον ἀσυκοφάντητον, οὐ τὴν οὐσίαν τοῦ θεοῦ, οὐ τὴν γνῶσιν, οὐ τὴν ἐνέργειαν, οὐ τὰ τούτοις ἐφεξῆς καθ᾿ εἱρμὸν ἑπόμενα καὶ τὸν τῆς εὐσεβείας ἡμῖν ὑπογράφοντα λόγον. Ἀλλ᾿ οἱ μὲν πάντη καὶ καθάπαξ ἀπογινώσκουσι τὴν περὶ τούτων ἀλήθειαν, οἱ δὲ πρὸς τὸ δοκοῦν αὐτοῖς διαστρέφουσιν, οἱ δὲ καὶ περὶ τῶν ἐμφανῶν
3. Athenagoras, Apology Or Embassy For The Christians, 2.4, 5.2, 7.2, 24.1-24.2 (2nd cent. CE - 2nd cent. CE)

4. Justin, First Apology, 68.3, 68.5-68.10 (2nd cent. CE - 2nd cent. CE)

5. Justin, Dialogue With Trypho, 2.2 (2nd cent. CE - 2nd cent. CE)

6. Lucian, The Passing of Peregrinus, 13 (2nd cent. CE - 2nd cent. CE)

7. Tertullian, Apology, 46 (2nd cent. CE - 3rd cent. CE)

46. We have sufficiently met, as I think, the accusation of the various crimes on the ground of which these fierce demands are made for Christian blood. We have made a full exhibition of our case; and we have shown you how we are able to prove that our statement is correct, from the trustworthiness, I mean, and antiquity of our sacred writings, and from the confession likewise of the powers of spiritual wickedness themselves. Who will venture to undertake our refutation; not with skill of words, but, as we have managed our demonstration, on the basis of reality? But while the truth we hold is made clear to all, unbelief meanwhile, at the very time it is convinced of the worth of Christianity, which has now become well known for its benefits as well as from the intercourse of life, takes up the notion that it is not really a thing divine, but rather a kind of philosophy. These are the very things, it says, the philosophers counsel and profess - innocence, justice, patience, sobriety, chastity. Why, then, are we not permitted an equal liberty and impunity for our doctrines as they have, with whom, in respect of what we teach, we are compared? Or why are not they, as so like us, not pressed to the same offices, for declining which our lives are imperilled? For who compels a philosopher to sacrifice or take an oath, or put out useless lamps at midday? Nay, they openly overthrow your gods, and in their writings they attack your superstitions; and you applaud them for it. Many of them even, with your countece, bark out against your rulers, and are rewarded with statues and salaries, instead of being given to the wild beasts. And very right it should be so. For they are called philosophers, not Christians. This name of philosopher has no power to put demons to the rout. Why are they not able to do that too? Since philosophers count demons inferior to gods. Socrates used to say, If the demon grant permission. Yet he, too, though in denying the existence of your divinities he had a glimpse of the truth, at his dying ordered a cock to be sacrificed to Æsculapius, I believe in honour of his father, for Apollo pronounced Socrates the wisest of men. Thoughtless Apollo! Testifying to the wisdom of the man who denied the existence of his race. In proportion to the enmity the truth awakens, you give offense by faithfully standing by it; but the man who corrupts and makes a mere pretence of it precisely on this ground gains favour with its persecutors. The truth which philosophers, these mockers and corrupters of it, with hostile ends merely affect to hold, and in doing so deprave, caring for nought but glory, Christians both intensely and intimately long for and maintain in its integrity, as those who have a real concern about their salvation. So that we are like each other neither in our knowledge nor our ways, as you imagine. For what certain information did Thales, the first of natural philosophers, give in reply to the inquiry of Crœsus regarding Deity, the delay for further thought so often proving in vain? There is not a Christian workman but finds out God, and manifests Him, and hence assigns to Him all those attributes which go to constitute a divine being, though Plato affirms that it is far from easy to discover the Maker of the universe; and when He is found, it is difficult to make Him known to all. But if we challenge you to comparison in the virtue of chastity, I turn to a part of the sentence passed by the Athenians against Socrates, who was pronounced a corrupter of youth. The Christian confines himself to the female sex. I have read also how the harlot Phryne kindled in Diogenes the fires of lust, and how a certain Speusippus, of Plato's school, perished in the adulterous act. The Christian husband has nothing to do with any but his own wife. Democritus, in putting out his eyes, because he could not look on women without lusting after them, and was pained if his passion was not satisfied, owns plainly, by the punishment he inflicts, his incontinence. But a Christian with grace-healed eyes is sightless in this matter; he is mentally blind against the assaults of passion. If I maintain our superior modesty of behaviour, there at once occurs to me Diogenes with filth-covered feet trampling on the proud couches of Plato, under the influence of another pride: the Christian does not even play the proud man to the pauper. If sobriety of spirit be the virtue in debate, why, there are Pythagoras at Thurii, and Zeno at Priene, ambitious of the supreme power: the Christian does not aspire to the dileship. If equanimity be the contention, you have Lycurgus choosing death by self-starvation, because the Lacons had made some emendation of his laws: the Christian, even when he is condemned, gives thanks. If the comparison be made in regard to trustworthiness, Anaxagoras denied the deposit of his enemies: the Christian is noted for his fidelity even among those who are not of his religion. If the matter of sincerity is to be brought to trial, Aristotle basely thrust his friend Hermias from his place: the Christian does no harm even to his foe. With equal baseness does Aristotle play the sycophant to Alexander, instead of exercising to keep him in the right way, and Plato allows himself to be bought by Dionysius for his belly's sake. Aristippus in the purple, with all his great show of gravity, gives way to extravagance; and Hippias is put to death laying plots against the state: no Christian ever attempted such a thing in behalf of his brethren, even when persecution was scattering them abroad with every atrocity. But it will be said that some of us, too, depart from the rules of our discipline. In that case, however, we count them no longer Christians; but the philosophers who do such things retain still the name and the honour of wisdom. So, then, where is there any likeness between the Christian and the philosopher? Between the disciple of Greece and of heaven? Between the man whose object is fame, and whose object is life? Between the talker and the doer? Between the man who builds up and the man who pulls down? Between the friend and the foe of error? Between one who corrupts the truth, and one who restores and teaches it? Between its chief and its custodier?
8. Eusebius of Caesarea, Ecclesiastical History, 4.8-4.9 (3rd cent. CE - 4th cent. CE)

9. Origen, Against Celsus, 1.9, 3.75 (3rd cent. CE - 3rd cent. CE)

1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 3.75. But as he afterwards says that the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed, we shall inquire in reply, What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the Gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God. He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of one who keeps others away from skilled physicians. But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus, - that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians - from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man - why shall we not piously train and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, keeping this in view, deal with the simple-minded, as parents do with very young children. We do not betake ourselves then to young persons and silly rustics, saying to them, Flee from physicians. Nor do we say, See that none of you lay hold of knowledge; nor do we assert that knowledge is an evil; nor are we mad enough to say that knowledge causes men to lose their soundness of mind. We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, Give heed to me, but Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him. And none of us is so great a braggart as to say what Celsus put in the mouth of one of our teachers to his acquaintances, I alone will save you. Observe here the lies which he utters against us! Moreover, we do not assert that true physicians destroy those whom they promise to cure.


Subjects of this text:

subject book bibliographic info
ailios aristeides Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
athenagoras Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
caesars, roman Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
celsus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
christian, doctrine Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104
christian, ethos Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104
christians, teaching Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104
claudius apollinaris Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
dialectic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
diodoros sikeliotes Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
dion of prousa Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
epiktetos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
euripides Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
galen Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
hadrian Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104
justice Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
philosopher Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
philosophers, christian analogy and critique Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104
philosophers, platonic Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104
philosophy, hellenistic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
philosophy Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
plato Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
platonism, middle Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
plutarch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
porphyry Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
reason Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
rescripts, of hadrian Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 104
roman empire, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 176
sallustius, neoplatonist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812
theology' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 812