Tiresias: The Ancient Mediterranean Religions Source Database

2439

Clement Of Alexandria, Christ The Educator, 1.6
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Intertexts (texts cited often on the same page as the searched text):

29 results
1. Hebrew Bible, Exodus, 3.8 (9th cent. BCE - 3rd cent. BCE) 3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite."
2. Hebrew Bible, Proverbs, 2.3-2.7 (9th cent. BCE - 3rd cent. BCE) 2.3. כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃ 2.4. אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ 2.5. אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃ 2.6. כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃ 2.7. וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃ 2.3. Yea, if thou call for understanding, And lift up thy voice for discernment;" 2.4. If thou seek her as silver, And search for her as for hid treasures;" 2.5. Then shalt thou understand the fear of the LORD, And find the knowledge of God." 2.6. For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;" 2.7. He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;"
3. Hebrew Bible, Joshua, 2-3, 1 (8th cent. BCE - 5th cent. BCE)
4. Philo of Alexandria, Allegorical Interpretation, 2.89 (1st cent. BCE - 1st cent. CE)
5. New Testament, 1 John, 2.7, 5.16-5.17 (1st cent. CE - 1st cent. CE) 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death.
6. New Testament, 1 Corinthians, 2.9, 3.1-3.3 (1st cent. CE - 1st cent. CE) 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?
7. New Testament, Ephesians, 4.9-4.10 (1st cent. CE - 1st cent. CE) 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things.
8. New Testament, Hebrews, 3.19, 4.9, 4.11, 6.1-6.6 (1st cent. CE - 1st cent. CE) 3.19. We see that they were not able to enter in because of unbelief. 4.9. There remains therefore a Sabbath rest for the people of God. 4.11. Let us therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience. 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.3. This will we do, if God permits. 6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.6. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame.
9. New Testament, Romans, 1.17 (1st cent. CE - 1st cent. CE) 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith.
10. New Testament, Luke, 3.22 (1st cent. CE - 1st cent. CE) 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased.
11. New Testament, Mark, 1.11 (1st cent. CE - 1st cent. CE) 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased.
12. New Testament, Matthew, 3.17 (1st cent. CE - 1st cent. CE) 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased.
13. Anon., Acts of Thomas, 132 (2nd cent. CE - 3rd cent. CE) 132. And he began to say concerning baptism: This baptism is remission of sins (the Greek MSS. U and P have divergent texts, both obscure): this bringeth forth again light that is shed about us: this bringeth to new birth the new man (this is the restorer of understandings Syr.): this mingleth the spirit (with the body), raiseth up in threefoldwise a new man and [MAKETH him] partaker of the remission of sins. Glory be to thee, hidden one, that art communicated in baptism. Glory to thee the unseen power that is in baptism. Glory to thee, renewal, whereby are renewed they that are baptized and with affection take hold upon thee. And having thus said, he poured oil over their heads and said: Glory be to thee the love of compassion (bowels). Glory to thee name of Christ. Glory to thee, power established in Christ. And he commanded a vessel to be brought, and baptized them in the name of the Father and the Son and the Holy Ghost.
14. Clement of Alexandria, Extracts From The Prophets, 19 (2nd cent. CE - 3rd cent. CE)
15. Clement of Alexandria, Christ The Educator, 1.6.39, 1.12, 2.1, 2.7-2.8, 3.4-3.5 (2nd cent. CE - 3rd cent. CE)
16. Clement of Alexandria, Exhortation To The Greeks, 10.94.4 (2nd cent. CE - 3rd cent. CE)
17. Clement of Alexandria, Miscellanies, 1.4, 2.2-2.6, 2.20, 5.5, 6.14, 7.10 (2nd cent. CE - 3rd cent. CE)
18. Hermas, Mandates, 4.1 (2nd cent. CE - 2nd cent. CE)
19. Hippolytus, Refutation of All Heresies, 7.24 (2nd cent. CE - 3rd cent. CE) 7.24. While, however, different questions have arisen among them, a certain (heretic), who himself also was styled Theodotus, and who was by trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness (of this Melchisedec). And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a (mere) man, and that, in conformity with the same account (already given), Christ descended upon him. There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.
20. Irenaeus, Refutation of All Heresies, 7.24 (2nd cent. CE - 3rd cent. CE) 7.24. While, however, different questions have arisen among them, a certain (heretic), who himself also was styled Theodotus, and who was by trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness (of this Melchisedec). And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a (mere) man, and that, in conformity with the same account (already given), Christ descended upon him. There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.
21. Justin, First Apology, 61, 21 (2nd cent. CE - 2nd cent. CE) 21. And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Æsculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning C sar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire.
22. Tertullian, On Baptism, 5, 4 (2nd cent. CE - 3rd cent. CE) 4. But it will suffice to have thus called at the outset those points in which withal is recognised that primary principle of baptism - which was even then fore-noted by the very attitude assumed for a type of baptism - that the Spirit of God, who hovered over (the waters) from the beginning, would continue to linger over the waters of the baptized. But a holy thing, of course, hovered over a holy; or else, from that which hovered over that which was hovered over borrowed a holiness, since it is necessary that in every case an underlying material substance should catch the quality of that which overhangs it, most of all a corporeal of a spiritual, adapted (as the spiritual is) through the subtleness of its substance, both for penetrating and insinuating. Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. Let no one say, Why then, are we, pray, baptized with the very waters which then existed in the first beginning? Not with those waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears likewise in the species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough; nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal the eunuch whom Philip baptized in the midst of his journeys with chance water, derived (therefrom) more or less of salvation than others. Acts 8:26-40 All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying. Albeit the similitude may be admitted to be suitable to the simple act; that, since we are defiled by sins, as it were by dirt, we should be washed from those stains in waters. But as sins do not show themselves in our flesh (inasmuch as no one carries on his skin the spot of idolatry, or fornication, or fraud), so persons of that kind are foul in the spirit, which is the author of the sin; for the spirit is lord, the flesh servant. Yet they each mutually share the guilt: the spirit, on the ground of command; the flesh, of subservience. Therefore, after the waters have been in a manner endued with medicinal virtue through the intervention of the angel, the spirit is corporeally washed in the waters, and the flesh is in the same spiritually cleansed.
23. Tertullian, On Idolatry, 14 (2nd cent. CE - 3rd cent. CE) 14. But, however, the majority (of Christians) have by this time induced the belief in their mind that it is pardonable if at any time they do what the heathen do, for fear the Name be blasphemed. Now the blasphemy which must quite be shunned by us in every way is, I take it, this: If any of us lead a heathen into blasphemy with good cause, either by fraud, or by injury, or by contumely, or any other matter of worthy complaint, in which the Name is deservedly impugned, so that the Lord, too, be deservedly angry. Else, if of all blasphemy it has been said, By your means My Name is blasphemed, we all perish at once; since the whole circus, with no desert of ours, assails the Name with wicked suffrages. Let us cease (to be Christians) and it will not be blasphemed! On the contrary, while we are, let it be blasphemed: in the observance, not the overstepping, of discipline; while we are being approved, not while we are being reprobated. Oh blasphemy, bordering on martyrdom, which now attests me to be a Christian, while for that very account it detests me! The cursing of well-maintained Discipline is a blessing of the Name. If, says he, I wished to please men, I should not be Christ's servant. But the same apostle elsewhere bids us take care to please all: As I, he says, please all by all means. 1 Corinthians 10:32-33 No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? By gravity, by kindness, by integrity? In like manner, when he is saying, I have become all things to all, that I may gain all, 1 Corinthians 9:22 does he mean to idolaters an idolater? to heathens a heathen? to the worldly worldly? But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, Otherwise you would go out from the world, 1 Corinthians 5:10 of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too. Where there is the intercourse of life, which the apostle concedes, there is sinning, which no one permits. To live with heathens is lawful, to die with them is not. Let us live with all; let us be glad with them, out of community of nature, not of superstition. We are peers in soul, not in discipline; fellow-possessors of the world, not of error. But if we have no right of communion in matters of this kind with strangers, how far more wicked to celebrate them among brethren! Who can maintain or defend this? The Holy Spirit upbraids the Jews with their holy-days. Your Sabbaths, and new moons, and ceremonies, says He, My soul hates. By us, to whom Sabbaths are strange, and the new moons and festivals formerly beloved by God, the Saturnalia and New-year's and Midwinter's festivals and Matronalia are frequented - presents come and go - New-year's gifts - games join their noise - banquets join their din! Oh better fidelity of the nations to their own sect, which claims no solemnity of the Christians for itself! Not the Lord's day, not Pentecost, even it they had known them, would they have shared with us; for they would fear lest they should seem to be Christians. We are not apprehensive lest we seem to be heathens! If any indulgence is to be granted to the flesh, you have it. I will not say your own days, but more too; for to the heathens each festive day occurs but once annually: you have a festive day every eighth day. Call out the individual solemnities of the nations, and set them out into a row, they will not be able to make up a Pentecost.
24. Tertullian, Prescription Against Heretics, 42 (2nd cent. CE - 3rd cent. CE)
25. Theophilus, To Autolycus, 2.27 (2nd cent. CE - 3rd cent. CE) 2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption.
26. Origen, Commentary On John, 6.42 (3rd cent. CE - 3rd cent. CE)
27. Origen, Against Celsus, 4.18 (3rd cent. CE - 3rd cent. CE) 4.18. But Celsus, lingering over matters which he does not understand, leads us to be guilty of tautology, as we do not wish even in appearance to leave any one of his objections unexamined. He proceeds, accordingly, as follows: God either really changes himself, as these assert, into a mortal body, and the impossibility of that has been already declared; or else he does not undergo a change, but only causes the beholders to imagine so, and thus deceives them, and is guilty of falsehood. Now deceit and falsehood are nothing but evils, and would only be employed as a medicine, either in the case of sick and lunatic friends, with a view to their cure, or in that of enemies when one is taking measures to escape danger. But no sick man or lunatic is a friend of God, nor does God fear any one to such a degree as to shun danger by leading him into error. Now the answer to these statements might have respect partly to the nature of the Divine Word, who is God, and partly to the soul of Jesus. As respects the nature of the Word, in the same way as the quality of the food changes in the nurse into milk with reference to the nature of the child, or is arranged by the physician with a view to the good of his health in the case of a sick man or (is specially) prepared for a stronger man, because he possesses greater vigour, so does God appropriately change, in the case of each individual, the power of the Word to which belongs the natural property of nourishing the human soul. And to one is given, as the Scripture terms it, the sincere milk of the word; and to another, who is weaker, as it were, herbs; and to another who is full-grown, strong meat. And the Word does not, I imagine, prove false to His own nature, in contributing nourishment to each one, according as he is capable of receiving Him. Nor does He mislead or prove false. But if one were to take the change as referring to the soul of Jesus after it had entered the body, we would inquire in what sense the term change is used. For if it be meant to apply to its essence, such a supposition is inadmissible, not only in relation to the soul of Jesus, but also to the rational soul of any other being. And if it be alleged that it suffers anything from the body when united with it, or from the place to which it has come, then what inconvenience can happen to the Word who, in great benevolence, brought down a Saviour to the human race?- seeing none of those who formerly professed to effect a cure could accomplish so much as that soul showed it could do, by what it performed, even by voluntarily descending to the level of human destinies for the benefit of our race. And the Divine Word, well knowing this, speaks to that effect in many passages of Scripture, although it is sufficient at present to quote one testimony of Paul to the following effect: Let this mind be in you which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted Him, and given Him a name which is above every name.
28. Papyri, Papyri Graecae Magicae, 4.220 (3rd cent. CE - 4th cent. CE)
29. Anon., Epistle To Diognetus, 4

Subjects of this text:

subject	book bibliographic info
adumbrationes	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
aeons	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
age	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 70
ambiguity, ambiguous	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
angel	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
angels	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79
anointment	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1458
apostle/apostles	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
archai	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
ascent, ascension	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
ascent literature, baptismal	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232, 234
ascent literature, of elijah	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
ascetic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
authority	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
baptism, first	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232, 234
baptism, of jesus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
baptism, spiritual senses and	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 31
baptism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232, 234; Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
biblical	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
bradley, keith	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 234
bread	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 127
breast, perfection	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 98
breast, ritual	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 98, 103
breast-feeding, god	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 95
breast milk, food	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 103
breast milk	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 95
buell, denise kimber	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 125
butler, judith	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 234
christ	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
christianity, growth	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 103
christianity	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 103
church, nourishment	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 95
church	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
church fathers	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
clement of alexandria, on the catechumenate, communal orientation of	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119
clement of alexandria, on the catechumenate, framed within clements overall intellectual and pedagogical program	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119, 122, 125
clement of alexandria, on the catechumenate, milk/meat imagery	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 122, 125
clement of alexandria, on the catechumenate	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119, 122, 125
clement of alexandria, spiritual senses for	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 31
clement of alexandria	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232, 234; Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79; Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 95, 98, 101, 103; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
create, creation, creator	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
cyprian	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
deification	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79
demiurge, demiurgic	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
democritus, presocratic, euthumia, cheerfulness	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 17
descent, at jordan	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
descent, baptismal	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
divinizing, essence	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 127
divinizing, solid	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 103
eleusinian mysteries	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119
emotions, meaning of pathos	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 17
epopteia	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119
eucharist	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 103
exegesis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
faith	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
firstborn	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 95
fornication	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
galen of pergamum	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 234
gill, c.	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 17
gnosis, gnosticism	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 101, 103
gnostics and gnosticism, catechumenate and	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119
god, one	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
god/gods	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
god	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
gods	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
gospels, and law (and prophets)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
gospels	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
greek (language), philosophy/philosophers	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
hebrew	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
heresy/-ies	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
hirzel, r.	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 17
idol/s	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
immorality	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
immortality	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79
infants, christians	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 103
initiation, christian	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
irenaeus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
irenaeus of lyons	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
jesus	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79
jesus christ	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 127
jordan	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232, 234
justin	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
justin martyr	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232; Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79
kilmartin, edward	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 98
kinship	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 95
knowledge	Osborne, Clement of Alexandria (2010) 161
kovacs, judith	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 101
kovacs, judith l.	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 122, 125
lavalle, dawn	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 98
law/law, prophets and gospel	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
law	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
life, ascetic, monastic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
life	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 70
logos	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 103
marcianus aristides	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
marcion, anti-marcionite polemic	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
marcion	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
marcionites	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
mcgowan, andrew	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 98
meat	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
milk, god	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 95
milk/meat imagery used by clement of alexandria	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 122, 125
mind	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 70
mip	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 187
monastery, monastic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
moses	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
new testament	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
old age	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 70
old testament	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
origen	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
origen of alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232; Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 127
paul, apostle, milk	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 98
paul (the apostle)	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
penniman, john	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 125
philo	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79
philo of alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232
philosophy/philosophers, greek	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
philosophy/philosophers	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
philosophy/philosophical schools, christian groups rejecting	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 122
promised land	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 98
prophets	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
reciprocity'	Osborne, Clement of Alexandria (2010) 161
revelation	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
rules	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
salvation	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 101
scriptures	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
sin/sinner	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
socrates	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79
spirit, in humanity	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
spiritual senses, baptism and	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 31
spiritual senses, clement of alexandria on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 31
spiritual senses	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 31
syria, syriac	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
tertullian, on catechumenate	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119
tertullian, on gnostic groups	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119
tertullian	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 232; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
theophilus of antioch	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 79
therapy, metabolism from physical medicine	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 17
typological hermeneutics	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1458
valentinians/valentinianism	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 310
valentinians	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
valentinus, valentinians	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 101
valentinus and valentinians	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 119, 122
will, freedom of	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
womb	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 234
word (of god)	Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 103, 127
worship	Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82