Tiresias: The Ancient Mediterranean Religions Source Database

2443

Clement Of Rome, 1 Clement, 20

nan The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordinances which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, never passes beyond the bounds placed around it, but does as He has commanded. For He said, Thus far shall you come, and your waves shall be broken within you. Job 38:11 The ocean, impassable to man and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.

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

19 results
1. Clement of Rome, 1 Clement, 9.1, 20.1-20.4, 20.10-20.11, 21.1, 33.2-33.3, 34.5, 35.5, 51.3-51.5, 55.1-55.2 (1st cent. CE - 1st cent. CE) 9.1. Διὸ ὑπακούσωμεν τῇ μεγαλοπρεπεῖ καὶ ἐνδόξῳ βουλήσει αὐτοῦ, καὶ ἱκέται γενόμενοι τοῦ ἐλέους καὶ τῆς χρηστότητος αὐτοῦ προσπέσωμεν καὶ ἐπιστρέψωμεν ἐπὶ τοὺς οἰκτιρμοὺς αὐτοῦ, ἀπολιπόντες τὴν ματαιοπονίαν τήν τε ἔριν καὶ τὸ εἰς θάνατον ἄγον ζῆλος. 20.1. Οἱ οὐρανοὶ τῇ διοικήσει αὐτοῦ σαλευόμενοι ἐν εἰρήνῃ ὑποτάσσονται αὐτῷ. 20.2. ἡμέρα τε καὶ νὺξ τὸν τεταγμένον ὑπ̓ αὐτοῦ δρόμον διανύουσιν, μηδὲν ἀλλήλοις ἐμποδίζοντα. 20.3. ἥλιός τε καὶ σελήνη, ἀστέρων τε χοροὶ κατὰ τὴν διαταγὴν αὐτοῦ ἐν ὁμονοίᾳ δίχα πάσης παρεκβάσεως ἐξελίσσουσιν τοὺς ἐπιτεταγμένους αὐτοῖς ὁρισμούς. 20.4. γῆ κυοφοροῦσα κατὰ τὸ θέλημα αὐτοῦ τοῖς ἰδίοις καιροῖς τὴν πανπληθῆ ἀνθρώποις τε καὶ θηρσὶν καὶ πᾶσιν τοῖς οὖσιν ἐπ̓ αὐτῆς ζώοις ἀνατέλλει τροφήν, μὴ διχοστατοῦσα μηδὲ ἀλλοιοῦσά τι τῶν δεδογματισμένων ὑπ̓ αὐτοῦ. 20.10. ἀνέμων σταθμοὶ κατὰ τὸν ἴδιον καιρὸν τὴν λειτουργίαν αὐτῶν ἀπροσκόπως ἐπιτελοῦσιν: ἀέναοί τε πηγαί, πρὸς ἀπόλαυσιν καὶ ὑγείαν δημιουργηθεῖσαι, δίχα ἐλλείψεως παρέχονται τοὺς πρὸς ζωῆς ἀνθρώποις μαζούς: τά τε ἐλάχιστα τῶν ζώων τὰς συνελεύσεις αὐτῶν ἐν ὁμονοίᾳ καὶ εἰρήνῃ ποιοῦνται. 20.11. ταῦτα πάντα ὁ μέγας δημιουργὸς καὶ δεσπότης τῶν ἁπάντων ἐν εἰρήνῃ καὶ ὁμονοίᾳ προσέταξεν εἶναι, εὐεργετῶν τὰ πάντα, ὑπερεκπερισσῶς δὲ ἡμᾶς τοὺς προσπεφευγότας τοῖς οἰκτιρμοῖς αὐτοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ 21.1. Ὁρᾶτε, ἀγαπητοί, μὴ αἱ εὐεργεσίαι αὐτοῦ αἱ πολλαὶ γένωνται εἰς κρίμα A(C) read kri/ma pa=sin h(mi=n. ἡμῖν, ἐὰν μὴ ἀξίως αὐτοῦ πολιτευόμενοι τὰ καλὰ καὶ εὐάρεστα ἐνώπιον αὐτοῦ ποιῶμεν μεθ̓ ὁμονοίας. 33.2. αὐτὸς γὰρ ὁ δημιουργὸς καὶ δεσπότης τῶν ἁπάντων ἐπὶ τοῖς ἔργοις αὐτοῦ ἀγαλλιᾶται. 33.3. τῷ γὰρ παμμεγεθεστάτῳ αὐτοῦ κράτει οὐρανοὺς ἐστήρισεν καὶ τῇ ἀκαταλήπτῳ αὐτοῦ συνέσει διεκόσμησεν αὐτούς: γῆν τε διεχώρισεν ἀπὸ τοῦ περιέχοντος αὐτὴν ὕδατος καὶ ἥδρασεν ἐπὶ τὸν ἀσφαλῆ τοῦ ἰδίου βουλήματος θεμέλιον: τά τε ἐν αὐτῇ ζῶα φοιτῶντα τῇ ἑαυτοῦ διατάξει ἐκέλευσεν εἶναι: θάλασσαν καὶ τὰ ἐν αὐτῇ ζῶα προετοιμάσας ἐνέκλεισεν τῇ ἑαυτοῦ δυνάμει. 34.5. τὸ καύχημα ἡμῶν καὶ ἡ παρρησία ἔστω ἐν αὐτῷ: ὑποτασσώμεθα τῷ θελήματι αὐτοῦ: κατανοήσωμεν τὸ πᾶν πλῆθος τῶν ἀγγέλων αὐτοῦ, πῶς τῷ θελήματι αὐτοῦ λειτουργοῦσιν παρεστῶτες. 35.5. πῶς δὲ ἔσται τοῦτο, ἀγαπητοί; ἐὰν ἐστηριγμενη ᾖ ἡ διάνοια ἡμῶν πιστῶς πρὸς τὸν θεόν, ἐὰν ἐκζητῶμεν τὰ εὐάρεστα καὶ εὐπρόσδεκτα αὐτῷ, ἐὰν ἐπιτελέσωμεν τὰ ἀνήκοντα τῇ ἀμώμῳ βουλήσει αὐτοῦ, Cf. Rom. I, 29-32 καὶ ἀκολουθήσωμεν τῇ ὁδῷ τῆς ἀληθείας, ἀπορρίψαντες ἀφ̓ ἑαυτῶν πᾶσαν ἀδικίαν καὶ πονηρίαν, πλεονεξίαν, ἔρεις, κακοηθείας τε καὶ δόλους, ψιθυρισμούς τε καὶ καταλαλιάς, θεοστυγίαν, ὑπερηφανίαν τε καὶ ἀλαζονείαν, κενοδοξίαν τε καὶ ἀφιλοξενίαν. The text is doulbtful: \ reads filoceni/an, shich is impossible, CS read a)filoceni/an, but L has inhumilitatem, shich Knopf believes to represent an original filodoci/an. 51.3. καλὸν γὰρ ἀνθρώπῳ ἐξομολογεῖσθαι περὶ τῶν παραπτωμάτων ἢ σκληρῦναι τὴν καρδίαν αὐτοῦ, Num. 16 καθὼς ἐσκληρύνθη ἡ καρδία τῶν στασιαζόντων πρὸς τὸν θεράποντα τοῦ θεοῦ Μωϋσῆν, ὧν τὸ κρίμα Num. 16, 83 Ps. 49, 14 πρόδηλον ἐγενήθη 51.4. κατέβησαν γὰρ εἰς ᾅδου ζῶντες, καὶ θάνατος ποιμανεῖ αὐτούς. 51.5. Φαραὼ καὶ ἡ στρατιὰ αὐτοῦ καὶ πάντες οἱ ἡγούμενοι Exod. 14, 23 Αἰγύπτου, τά τε ἅρματα καὶ οἱ ἀνάβαται αὐτῶν οὐ δἰ ἄλλην τινὰ αἰτίαν ἐβυθίσθησαν εἰς θάλασσαν ἐρυθρὰν καὶ ἀπώλοντο, ἀλλὰ διὰ τὸ σκληρυνθῆναι αὐτῶν τὰς ἀσυνέτους καρδίας μετὰ τὸ γενέσθαι τὰ σημεῖα καὶ τὰ τέρατα ἐν γῇ Αἰγύπτου διὰ τοῦ θεράποντος τοῦ θεοῦ Μωῦσέως. 55.1. Ἵνα δὲ καὶ ὑποδείγματα ἐθνῶν ἐνέγκωμεν. πολλοὶ βασιλεῖς καὶ ἡγούμενοι, λοιμικοῦ τινος ἐνστάντος καιροῦ, χρησμοδοτηθέντες παρέδωκαν ἑαυτοὺς εἰς θάνατον, ἵνα ῥύσωνται διὰ τοῦ ἑαυτῶν αἵματος τοὺς πολίτας: πολλοὶ ἐξεχώρησαν ἰδίων πόλεων, ἵνα μὴ στασιάζωσιν ἐπὶ πλεῖον. 55.2. ἐπιστάμεθα πολλοὺς ἐν ἡμῖν παραδεδωκότας ἑαυτοὺς εἰς δεσμά, ὅπως ἑτέρους λυτρώσονται: πολλοὶ ἑαυτοὺς παρέδωκαν εἰς δουλείαν. καὶ λαβόντες τὰς τιμὰς αὐτῶν ἑτέρους ἐψώμισαν. 10. Abraham, styled the friend, was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed. Genesis 12:1-3 And again, on his departing from Lot, God said to him, Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered. Genesis 13:14-16 And again [the Scripture] says, God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.
2. Clement of Rome, 2 Clement, 14.2 (1st cent. CE - 1st cent. CE) 14.2. οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι Eph. 1, 23. ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ Gen 1, 27 γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι e)/ti C, "and moreover" (e)/ti) S. τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν le/gousi om. C. Some such sord is necessary to the grammar of the sentence, and is implied by S, but shether it sas le/gousi or fasi/, and its exact place in the sentence is of course uncertain. S also adds "of the prophets" after "the books." ἀλλὰ I Pet. 1, 20 ἄνωθεν. ἦν γὰρ πνευματική, ὡς καὶ ὁ Ἰησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ̓ ἐσχάτων τῶν ἡμερῶν, ἵνα ἡμᾶς σώσῃ.
3. Dio Chrysostom, Orations, 40.35 (1st cent. CE - missingth cent. CE) 40.35.  Do you not see in the heavens as a whole and in the divine and blessed beings that dwell therein an order and concord and self-control which is eternal, than which it is impossible to conceive of anything either more beautiful or more august? Furthermore, do you not see also the stable, righteous, everlasting concord of the elements, as they are called — air and earth and water and fire — with what reasonableness and moderation it is their nature to continue, not only to be preserved themselves, but also to preserve the entire universe?
4. Epictetus, Discourses, 1.14.6, 2.8.11 (1st cent. CE - 2nd cent. CE)
5. New Testament, 1 Corinthians, 3.3, 12.12-12.31, 13.3 (1st cent. CE - 1st cent. CE) 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? 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 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. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing.
6. New Testament, 2 Corinthians, 12.20 (1st cent. CE - 1st cent. CE)
7. New Testament, Acts, 8.27 (1st cent. CE - 2nd cent. CE) 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship.
8. New Testament, James, 4.2 (1st cent. CE - 1st cent. CE) 4.2. You lust, and don't have. You kill, covet, and can't obtain. You fight and make war. Yet you don't have, because you don't ask.
9. New Testament, Ephesians, 1.10, 1.22-1.23, 4.1-4.16, 4.25 (1st cent. CE - 1st cent. CE) 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 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. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another.
10. New Testament, Galatians, 5.20 (1st cent. CE - 1st cent. CE) 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies
11. New Testament, Romans, 12.3-12.8 (1st cent. CE - 1st cent. CE) 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness.
12. Tacitus, Annals, 6.28 (1st cent. CE - 2nd cent. CE) 6.28.  In the consulate of Paulus Fabius and Lucius Vitellius, after a long period of ages, the bird known as the phoenix visited Egypt, and supplied the learned of that country and of Greece with the material for long disquisitions on the miracle. I propose to state the points on which they coincide, together with the larger number that are dubious, yet not too absurd for notice. That the creature is sacred to the sun and distinguished from other birds by its head and the variegation of its plumage, is agreed by those who have depicted its form: as to its term of years, the tradition varies. The generally received number is five hundred; but there are some who assert that its visits fall at intervals of 1461 years, and that it was in the reigns, first of Sesosis, then of Amasis, and finally of Ptolemy (third of the Macedonian dynasty), that the three earlier phoenixes flew to the city called Heliopolis with a great escort of common birds amazed at the novelty of their appearance. But while antiquity is obscure, between Ptolemy and Tiberius there were less than two hundred and fifty years: whence the belief has been held that this was a spurious phoenix, not originating on the soil of Arabia, and following none of the practices affirmed by ancient tradition. For — so the tale is told — when its sum of years is complete and death is drawing on, it builds a nest in its own country and sheds on it a procreative influence, from which springs a young one, whose first care on reaching maturity is to bury his sire. Nor is that task performed at random, but, after raising a weight of myrrh and proving it by a far flight, so soon as he is a match for his burden and the course before him, he lifts up his father's corpse, conveys him to the Altar of the Sun, and consigns him to the flames. — The details are uncertain and heightened by fable; but that the bird occasionally appears in Egypt is unquestioned.
13. Aelius Aristides, Orations, 23.77 (2nd cent. CE - 2nd cent. CE)
14. Athenagoras, Apology Or Embassy For The Christians, 4.2, 10.4, 24.1, 25.2 (2nd cent. CE - 2nd cent. CE)
15. Clement of Alexandria, Exhortation To The Greeks, 12.120.2 (2nd cent. CE - 3rd cent. CE)
16. Irenaeus, Refutation of All Heresies, 2.2.4, 2.15.3, 4.38.3 (2nd cent. CE - 3rd cent. CE)
17. Marcus Aurelius Emperor of Rome, Meditations, 5.27 (2nd cent. CE - 2nd cent. CE)
18. Maximus of Tyre, Dialexeis, 11.5 (2nd cent. CE - 2nd cent. CE)
19. Anon., Epistle To Diognetus, 2.2-2.7

Subjects of this text:

subject	book bibliographic info
ailios aristeides	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236
animals	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 210
antithesis	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
athenagoras	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 157, 234, 244
body metaphor	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236, 244
clement (author of 1 clement)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 209, 210, 212, 215
clement of alexandria	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234, 236, 244
concord	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
cosmology,cosmogony	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
cosmos,cosmology,nature	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 209, 210, 212
critolaus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 210
cynics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 210, 212, 215
diatribe	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 215
dio chrysostom	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
dion of prousa	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 157, 236
divine will	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
educated,erudite	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 209, 210, 212, 215
epideictic rhetoric	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
epiktetos	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236, 244
ethics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 209, 210
father,heavenly	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
grammatikoi,schools of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 215
greek/barbarian division	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234, 236
hades	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 209
harmonia	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234
harmony	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
hermetic writers	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 157, 236, 244
homer	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 209
homonoia	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234
humankind,unity of	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236
humans united with god	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 244
identity,in the ancient world	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 21
imitation motif	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
irenaeus	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234, 236, 244
jews,hellenistic	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 210, 212
jews,jewish	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 209, 210
judaism/jewish	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
justin martyr	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236, 244
liturgy	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
magic,magic papyri	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 209
marcus aurelius	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 157, 244
materialism	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208
middle platonism	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 244
musical metaphors	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234, 236
mythology	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 209
new testament	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236
obedience/disobedience	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
orphic	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 215
pax romana	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 244
peripatetics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 210
phoenix	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 212
physics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208
platonism	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 209, 210, 212
pliny the elder	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 157
plutarch	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 210; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 157, 236, 244
poetry,poetic	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 209
polemics	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
popular philosophy,platitudes	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 209, 210
porphyry	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 210
prison,metaphoric and literal	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
protrepsis	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
provinces	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 212
pseudo–aristotle,on the kosmos	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236, 244
pythagoreans	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208
rhetoric (study)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 212, 215
rhetorical question	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157
schools	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 215
sebomenoi	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 212
soul	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208
stoic thought	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234, 244
stoicism,stoics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 209, 210, 212, 215
sumphonia	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234
tatianos (tatian)	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 234, 236, 244
tertullian	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236
transmission of ideas	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 244
universe,harmony of the	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 157, 234, 236, 244
universe,renewal of	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 157
vices,catalogue of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 212
virtues,catalogue of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 215
women'	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 215
worship	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 157