Tiresias: The Ancient Mediterranean Religions Source Database

1835

Basil Of Caesarea, Letters, 188.1
NaN

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

24 results
1. Hebrew Bible, Isaiah, 63.9 (8th cent. BCE - 5th cent. BCE) 63.9. בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ 63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. ."
2. New Testament, 1 Corinthians, 12.28 (1st cent. CE - 1st cent. CE) 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages.
3. New Testament, Acts, 2.14-2.18 (1st cent. CE - 2nd cent. CE) 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy.
4. New Testament, Romans, 6.3 (1st cent. CE - 1st cent. CE) 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death?
5. New Testament, John, 14.18, 20.22 (1st cent. CE - 1st cent. CE) 14.18. I will not leave you orphans. I will come to you. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit!
6. Tertullian, On The Resurrection of The Flesh, 11.2 (2nd cent. CE - 3rd cent. CE)
7. Athanasius, Defense Against The Arians, 1.1 (3rd cent. CE - 4th cent. CE)
8. Cyprian, Letters, 75.7 (3rd cent. CE - 3rd cent. CE)
9. Cyprian, Letters, 75.7 (3rd cent. CE - 3rd cent. CE)
10. Cyprian, Letters, 75.7 (3rd cent. CE - 3rd cent. CE)
11. Cyprian, Letters, 75.7 (3rd cent. CE - 3rd cent. CE)
12. Eusebius of Caesarea, Ecclesiastical History, 5.14, 5.16.7, 5.16.9, 5.18.2 (3rd cent. CE - 4th cent. CE) 5.16.7. There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning. 5.16.9. Thus by artifice, or rather by such a system of wicked craft, the devil, devising destruction for the disobedient, and being unworthily honored by them, secretly excited and inflamed their understandings which had already become estranged from the true faith. And he stirred up besides two women, and filled them with the false spirit, so that they talked wildly and unreasonably and strangely, like the person already mentioned. And the spirit pronounced them blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of his promises. But sometimes he rebuked them openly in a wise and faithful manner, that he might seem to be a reprover. But those of the Phrygians that were deceived were few in number.And the arrogant spirit taught them to revile the entire universal Church under heaven, because the spirit of false prophecy received neither honor from it nor entrance into it. 5.18.2. His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.
13. Eusebius of Caesarea, Life of Constantine, 3.64-3.65 (3rd cent. CE - 4th cent. CE) 3.64. Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? 3.65. Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double-mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public.
14. Augustine, On Heresies, 27 (4th cent. CE - 5th cent. CE)
15. Basil of Caesarea, Letters, 199.47 (4th cent. CE - 4th cent. CE)
16. Basil of Caesarea, Letters, 188.1, 199.47 (4th cent. CE - 4th cent. CE)
17. Cyril of Jerusalem, Catechetical Lectures, 16.8 (4th cent. CE - 4th cent. CE)
18. Epiphanius, Panarion, 48.4 (4th cent. CE - 5th cent. CE)
19. Jerome, Letters, 41.2, 41.4 (5th cent. CE - 5th cent. CE)
20. Jerome, Letters, 41.2, 41.4 (5th cent. CE - 5th cent. CE)
21. Jerome, Letters, 41.2, 41.4 (5th cent. CE - 5th cent. CE)
22. Theodosius Ii Emperor of Rome, Theodosian Code, 16.10.3 (5th cent. CE - 5th cent. CE)
23. Epigraphy, I. Mont, 71
24. Sozomenus, Ecclesiastical History, 7.18 7.18. A division arose during the same reign among the Novatians concerning the celebration of the festival of Easter, and from this dispute originated another, called the Sabbatian. Sabbatius, who, with Theoctistus and Macarius, had been ordained presbyter by Marcian, adopted the opinion of the co-presbyters, who had been convened at Pazoucoma during the reign of Valens, and maintained that the feast of the Passover (Easter) ought to be celebrated by Christians as by Jews. He seceded from the Church at first for the purpose of exercising greater austerity, for he professed to adopt a very austere mode of life. He also declared that one motive of his secession was, that many persons who participated in the mysteries appeared to him to be unworthy of the honor. When, however, his design of introducing innovations was detected, Marcian expressed his regret at having ordained him, and, it is said, was often heard to exclaim that he would rather have laid his hands upon thorns than upon the head of Sabbatius. Perceiving that the people of his diocese were being rent into two factions, Marcian summoned all the bishops of his own persuasion to Sangarus, a town of Bithynia, near the seashore, not far from the city of Helenopolis. When they had assembled, they summoned Sabbatius, and asked him to state the cause of his grievance; and as he merely complained of the diversity prevailing in regard to the feast, they suspected that he made this a pretext to disguise his love of precedency, and made him declare upon oath that he would never accept the episcopal office. When he had taken the required oath, all were of the same opinion, and they voted to hold the church together, for the difference prevailing in the celebration of the Paschal feast ought by no means to be made an occasion for separation from communion; and they decided that each individual should be at liberty to observe the feast according to his own judgment. They enacted a canon on the subject, which they styled the Indifferent (ἁ διάφορος) Canon. Such were the transactions of the assembly at Sangarus. From that period Sabbatius adhered to the usage of the Jews; and unless all happened to observe the feast at the same time, he fasted, according to the custom, but in advance, and celebrated the Passover with the usual prescriptions by himself. He passed the Saturday, from the evening to the appointed time, in watching and in offering up the prescribed prayers; and on the following day he assembled with the multitude, and partook of the mysteries. This mode of observing the feast was at first unnoticed by the people but as, in process of time, it began to attract observation, and to become more generally known, he found a great many imitators, particularly in Phrygia and Galatia, to whom this celebration of the feast became a national custom. Eventually he openly seceded from communion, and became the bishop of those who had espoused his sentiments, as we shall have occasion to show in the proper place. I am, for my own part, astonished that Sabbatius and his followers attempted to introduce this innovation. The ancient Hebrews, as is related by Eusebius, on the testimony of Philo, Josephus, Aristobulus, and several others, offered the sacrifices after the vernal equinox, when the sun is in the first sign of the zodiac, called by the Greeks the Ram, and when the moon is in the opposite quarter of the heavens, and in the fourteenth day of her age. Even the Novatians themselves, who have studied the subject with some accuracy, declare that the founder of their heresy and his first disciples did not follow this custom, which was introduced for the first time by those who assembled at Pazoucoma; and that at old Rome the members of this sect still observe the same practice as the Romans, who have not deviated from their original usage in this particular, the custom having been handed down to them by the holy apostles Peter and Paul. Further, the Samaritans, who are scrupulous observers of the laws of Moses, never celebrate this festival till the first-fruits have reached maturity; they say it is, in the law, called the Feast of First-Fruits, and before these appear, it is not lawful to observe the feast; and, therefore, necessarily the vernal equinox must precede. Hence arises my astonishment that those who profess to adopt the Jewish custom in the celebration of this feast, do not conform to the ancient practice of the Jews. With the exception of the people above mentioned, and the Quartodecimani of Asia, all heresies, I believe, celebrate the Passover in the same manner as the Romans and the Egyptians. The Quartodecimani are so called because they observe this festival, like the Jews, on the fourteenth day of the moon, and hence their name. The Novatians observe the day of the resurrection. They follow the custom of the Jews and the Quartodecimani, except when the fourteenth day of the moon falls upon the first day of the week, in which case they celebrate the feast so many days after the Jews, as there are intervening days between the fourteenth day of the moon and the following Lord's day. The Montanists, who are called Pepuzites and Phrygians, celebrate the Passover according to a strange fashion which they introduced. They blame those who regulate the time of observing the feast according to the course of the moon, and affirm that it is right to attend exclusively to the cycles of the sun. They reckon each month to consist of thirty days, and account the day after the vernal equinox as the first day of the year, which, according to the Roman method of computation, would be called the ninth day before the calends of April. It was on this day, they say, that the two great luminaries appointed for the indication of times and of years were created. This they prove by the fact that every eight years the sun and the moon meet together in the same point of the heavens. The moon's cycle of eight years is accomplished in ninety-nine months, and in two thousand nine hundred and twenty-two days; and during that time there are eight revolutions made by the sun, each comprising three hundred and sixty-five days, and the fourth part of a day. For they compute the day of the creation of the sun, mentioned in Sacred Writ, to have been the fourteenth day of the moon, occurring after the ninth day before the calends of the month of April, and answering to the eighth day prior to ides of the same month. They always celebrate the Passover on this day, when it falls on the day of the resurrection; otherwise they celebrate it on the following Lord's day; for it is written according to their assertion that the feast may be held on any day between the fourteenth and twenty-first.

Subjects of this text:

subject	book bibliographic info
ablehnung jeder form einer, wassertaufe	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 147
aetius, teacher of eunomius	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
aetius of antioch	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286
ambrose of milan	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109
amphilochius of iconium	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286
antioch (in syria) (antakya)	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286
arianism/arians/arius	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286
arius, arian, arianism	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
armenia	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
artotyrites	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
athanasius	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109
augustine of hippo	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
author of the dialogue between a montanist and an orthodox	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 383
baptism	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 380, 383
basil of caesarea	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
blasphemy	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 380
caesarea mazaka (kayseri)	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
cappadocia	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
cave dwellers (troglodytes)	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
donatists	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109
elchasaites	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109
epiphanius of salamis	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109
eunomius	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
gregory of nazianzus	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
gregory of nyssa	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
heresy/heretics	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286, 329, 380, 383
jerome	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109
lycaonia	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
manichaeans	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 922; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109
marcella	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 380
marcion, marcionites	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
marcionites	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 922
mascula (kenchela)	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 383
maximilla	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 380
monasticism	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
montanism, nature of	Esler, The Early Christian World (2000) 939
montanism, sub-sects	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
montanist	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 922
montanus	Esler, The Early Christian World (2000) 939; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286, 329, 380, 383
montanus (north african martyr)	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 383
nestorius	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109
new jerusalem	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
numidia (algeria)	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 383
paraclete	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 922
pelagianer	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 147
pentecost	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 380
pepouza (near karayakuplu), center of montanist movement	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
pepouza (near karayakuplu), montanist churches at	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
pepouza (near karayakuplu)	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286, 329
pepouzans/pepouzia	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286, 329, 380
pepuza	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
persecutions	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
philostorgius	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
phrygia, montanism in	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286, 329
prisca/priscilla	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329, 380, 383
priscilla (the montanist)	Esler, The Early Christian World (2000) 939
priscillian of avila	Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 109; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 286
priscillians (montanist)	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
prophetess, prophetesses	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329, 380
quintilla	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
quintillia	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 329
rural areas	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
saccophori	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
schismatics, schisma'	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 380
schismatics	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 920
seelenaufstieg	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 147
spiritualisierte form einer waschung, bzw. wassertaufe	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 147
spiritualisierung der taufe	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 147
theodoret	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
timotheus of constantinople	Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100
trinitarian theology/trinity	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 380, 383
valentinians	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 922
verwerfung	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 147