Tiresias: The Ancient Mediterranean Religions Source Database

2436

Clement Of Alexandria, Excerpts From Theodotus, 58

nan Then after the Kingdom of Death, which had made a great and fair promise, but had none the less become a ministry of death, Jesus Christ the great Champion, when every principality and divinity had refused, received unto himself by an act of power the Church, that is, the elect and the called, one (the spiritual) from the Mother, the other (the psychic) by the Dispensation; and he saved and bore aloft what he had received and through them what was consubstantial. For 'if the first fruits be holy, the lump will be also; if the root be holy, then will also the shoots.'

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

7 results
1. Hebrew Bible, Genesis, 1.26, 2.7 (9th cent. BCE - 3rd cent. BCE) 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
2. New Testament, Romans, 11.16 (1st cent. CE - 1st cent. CE) 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches.
3. New Testament, John, 2.19-2.21 (1st cent. CE - 1st cent. CE) 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body.
4. Clement of Alexandria, Excerpts From Theodotus, 56.3 (2nd cent. CE - 3rd cent. CE) 17. According to the Valentinians, Jesus and the Church and Wisdom are a powerful and complete mixture of bodies. To be sure, human commingling in marriage produces the birth of one child from two commingled seeds and the body, dissolved into earth, mingles with the earth, and water mingles with wine. And the greater and more excellent bodies are capable of being easily mixed, for example, wind mingles with wind. But to me it seems that this happens by conjunction and not by admixture. Therefore, does not the divine power, immanent in the soul, sanctify it in the final stage of advance? For 'God is spirit' and 'inspires where he will.' For the immanence of the divine power does not affect substance, but power and force; and spirit is conjoined with spirit, as spirit is conjoined with soul.
5. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
6. Irenaeus, Refutation of All Heresies, 1.6-1.7, 1.6.1, 1.7.1, 1.7.5 (2nd cent. CE - 3rd cent. CE) 1.6. But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud is formed from the air by virtue of the contraction; but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the domit principles of generation are contraries - namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth, just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII . Olympiad. 1.7. After this (thinker) comes Anaxagoras, son of Hegesibulus, a native of Clazomenae. This person affirmed the originating principle of the universe to be mind and matter; mind being the efficient cause, whereas matter that which was being formed. For all things coming into existence simultaneously, mind supervening introduced order. And material principles, he says, are infinite; even the smaller of these are infinite. And that all things partake of motion by being moved by mind, and that similar bodies coalesce. And that celestial bodies were arranged by orbicular motion. That, therefore, what was thick and moist, and dark and cold, and all things heavy, came together into the centre, from the solidification of which earth derived support; but that the things opposite to these - namely, heat and brilliancy, and dryness and lightness - hurried impetuously into the farther portion of the atmosphere. And that the earth is in figure plane; and that it continues suspended aloft, by reason of its magnitude, and by reason of there being no vacuum, and by reason of the air, which was most powerful, bearing along the wafted earth. But that among moist substances on earth, was the sea, and the waters in it; and when these evaporated (from the sun), or had settled under, that the ocean was formed in this manner, as well as from the rivers that from time to time flow into it. And that the rivers also derive support from the rains and from the actual waters in the earth; for that this is hollow, and contains water in its caverns. And that the Nile is inundated in summer, by reason of the waters carried down into it from the snows in northern (latitudes). And that the sun and moon and all the stars are fiery stones, that were rolled round by the rotation of the atmosphere. And that beneath the stars are sun and moon, and certain invisible bodies that are carried along with us; and that we have no perception of the heat of the stars, both on account of their being so far away, and on account of their distance from the earth; and further, they are not to the same degree hot as the sun, on account of their occupying a colder situation. And that the moon, being lower than the sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And that the moon has not light of its own, but from the sun. But that the revolution of the stars takes place under the earth. And that the moon is eclipsed when the earth is interposed, and occasionally also those (stars) that are underneath the moon. And that the sun (is eclipsed) when, at the beginning of the month, the moon is interposed. And that the solstices are caused by both sun and moon being repulsed by the air. And that the moon is often turned, by its not being able to make head against the cold. This person was the first to frame definitions regarding eclipses and illuminations. And he affirmed that the moon is earthy, and has in it plains and ravines. And that the milky way is a reflection of the light of the stars which do not derive their radiance from the sun; and that the stars, coursing (the firmament) as shooting sparks, arise out of the motion of the pole. And that winds are caused when the atmosphere is rarified by the sun, and by those burning orbs that advance under the pole, and are borne from (it). And that thunder and lightning are caused by heat falling on the clouds. And that earthquakes are produced by the air above falling on that under the earth; for when this is moved, that the earth also, being wafted by it, is shaken. And that animals originally came into existence in moisture, and after this one from another; and that males are procreated when the seed secreted from the right parts adhered to the right parts of the womb, and that females are born when the contrary took place. This philosopher flourished in the first year of the LXXXVIII . Olympiad, at which time they say that Plato also was born. They maintain that Anaxagoras was likewise prescient.
7. Tertullian, Prescription Against Heretics, 27 (2nd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
angel	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
apostles	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 186
apostolic fathers	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
authority	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 186
baptism	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
birth	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
blood	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
bread	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104, 186
clement of alexandria,on the catechumenate,,framed within clements overall intellectual and pedagogical program	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 120
clement of alexandria,on the catechumenate	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 120
community	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 186
covenant	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
creation	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
creator	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
cross	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
demiurge	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
encounter	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
eschatology	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 186
eucharist	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 186
first day of the week	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104, 186
incarnation	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
irenaeus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
just	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104, 186
law	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104, 186
martyr	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
mary	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
nature,inner,salvation by	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
ogdoad	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
papias of hierapolis	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
peter	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
philo of alexandria	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 186
philosophy/philosophical schools,christian groups rejecting	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 120
polycarp	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
power	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
prophets	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
ptolemy,valentinian	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
rabbis	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104, 186
rome	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
sabbath	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
salvation	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104, 186
savior,christ	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
saxer,v.	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 120
seth,character	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
spirit,in humanity	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
suffering	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
theodotus	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104, 186
twelve	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
valentinians,valentinianism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 212
valentinians	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 186
valentinus and valentinians	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 120
women	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104
worship'	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 186