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Tiresias: The Ancient Mediterranean Religions Source Database



2442
Clement Of Alexandria, Miscellanies, 5.5
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Philo of Alexandria, Who Is The Heir, 45 (1st cent. BCE - 1st cent. CE)

45. But there are three kinds of life. The first life, to God; the second, with respect to the creature; the third, is on the borders of both, being compounded of the two others. Now, the life to God has not descended to us, and has not come to the necessities of the body. Again, life with respect to the creature has not wholly ascended up to heaven, nor has it sought to ascend, but it lurks in unapproachable recesses, and rejoices in a life which is no life.
2. New Testament, Apocalypse, 12.1 (1st cent. CE - 1st cent. CE)

12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars.
3. Clement of Alexandria, Christ The Educator, 1.6, 2.1, 2.7-2.8, 3.4-3.5 (2nd cent. CE - 3rd cent. CE)

4. Hermas, Mandates, 4.1 (2nd cent. CE - 2nd cent. CE)

5. 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.
6. 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.
7. 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.
8. Anon., Epistle To Diognetus, 4



Subjects of this text:

subject book bibliographic info
biblical Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
chariot (see also merkavah), christs Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226
chrysostom, john Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226
church Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
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 Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226
cyprian Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
fornication Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
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
goodenough e. Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226
hebrew Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
helios (see also sol invictus) Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226
hippolytus of rome Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226
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
justin Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
law Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
marcianus aristides Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
meat Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
origen Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226
rules Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
sin/sinner Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82
sun, god' Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226
worship Binder, Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews (2012) 82