Tiresias: The Ancient Mediterranean Religions Source Database

5662

Eusebius Of Caesarea, Ecclesiastical History, 4.26.10

nan But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.

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

26 results
1. Hebrew Bible, Jeremiah, 31.31 (8th cent. BCE - 5th cent. BCE) 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;"
2. Cicero, Republic, 1.39.1 (2nd cent. BCE - 1st cent. BCE)
3. Livy, History, 39.8-39.18 (1st cent. BCE - missingth cent. CE)
4. Anon., Epistle of Barnabas, 6, 16 (1st cent. CE - 2nd cent. CE)
5. Josephus Flavius, Against Apion, 2.79-2.80, 2.91-2.102 (1st cent. CE - 1st cent. CE) 2.79. 7. However, I cannot but admire those other authors who furnished this man with such his materials; I mean Posidonius and Apollonius [the son of] Molo, who while they accuse us for not worshipping the same gods whom others worship, they think themselves not guilty of impiety when they tell lies of us, and frame absurd and reproachful stories about our temple; whereas it is a most shameful thing for freemen to forge lies on any occasion, and much more so to forge them about our temple, which was so famous over all the world, and was preserved so sacred by us; 2.91. Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; 2.92. that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: 2.93. and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: 2.94. and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: 2.95. that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.96. Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.” 2.97. Now this is such a most tragical fable, as is full of nothing but cruelty and impudence; yet does it not excuse Antiochus of his sacrilegious attempts, as those who wrote it in his vindication are willing to suppose; 2.98. for he could not presume beforehand that he should meet with any such thing in coming to the temple, but must have found it unexpectedly. He was therefore still an impious person, that was given to unlawful pleasures, and had no regard to God in his actions. But [as for Apion] he hath done whatever his extravagant love of lying hath dictated to him, as it is most easy to discover by a consideration of his writings; 2.99. for the difference of our laws is known not to regard the Grecians only, but they are principally opposite to the Egyptians, and to some other nations also: for while it so falls out, that men of all countries come sometimes and sojourn among us, how comes it about that we take an oath, and conspire only against the Grecians, and that by the effusion of their blood also? 2.101. with great pomp back into his own country; when he might thereby have been esteemed a religious person himself, and a mighty lover of the Greeks, and might thereby have procured himself great assistance from all men against that hatred the Jews bore to him. 2.102. But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them. Now then, all such as ever saw the construction of our temple, of what nature it was, know well enough how the purity of it was never to be profaned;
6. New Testament, 1 Corinthians, 11.25 (1st cent. CE - 1st cent. CE) 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.
7. New Testament, Acts, 17.16-17.34 (1st cent. CE - 2nd cent. CE) 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this. 17.33. Thus Paul went out from among them. 17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
8. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE)
9. Anon., Marytrdom of Polycarp, 6.1-6.2, 8.2, 12.2 (2nd cent. CE - missingth cent. CE) 6.1. 1 And when the searching for him persisted he went to another farm; and those who were searching for him came up at once, and when they did not find him, they arrested young slaves, and one of them confessed under torture. 6.2. 2 For it was indeed impossible for him to remain hid, since those who betrayed him were of his own house, and the police captain who had been allotted the very name, being called Herod, hastened to bring him to the arena that he might fulfil his appointed lot by becoming a partaker of Christ, while they who betrayed him should undergo the same punishment as Judas. 8.2. 2 And the police captain Herod and his father Niketas met him and removed him into their carriage, and sat by his side trying to persuade him and saying: "But what harm is it to say, `Lord Caesar,' and to offer sacrifice, and so forth, and to be saved?" But he at first did not answer them, but when they continued he said: "I am not going to do what you counsel me. 12.2. 2 When this had been said by the herald, all the multitude of heathen and Jews living in Smyrna cried out with uncontrollable wrath and a loud shout: "This is the teacher of Asia, the father of the Christians, the destroyer of our Gods, who teaches many neither to offer sacrifice nor to worship." And when they said this, they cried out and asked Philip the Asiarch to let loose a lion on Polycarp. But he said he could not legally do this, since he had closed the Sports.
10. Apuleius, The Golden Ass, 9.14 (2nd cent. CE - 2nd cent. CE)
11. Aristides of Athens, Apology, 2.3 (2nd cent. CE - 2nd cent. CE)
12. Clement of Alexandria, Miscellanies, 6.5.41 (2nd cent. CE - 3rd cent. CE)
13. Justin, First Apology, 5.4 (2nd cent. CE - 2nd cent. CE) 5. Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue.
14. Justin, Dialogue With Trypho, 119.4-119.5 (2nd cent. CE - 2nd cent. CE)
15. Lucian, Alexander The False Prophet, 38 (2nd cent. CE - 2nd cent. CE) 38. It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon.
16. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)
17. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)
18. Tatian, Oration To The Greeks, 1.1 (2nd cent. CE - 2nd cent. CE)
19. Tertullian, To The Heathen, 1.20.4, 2.17.18 (2nd cent. CE - 3rd cent. CE)
20. Tertullian, Apology, 30.4-30.5, 32.1, 33.1, 40.2 (2nd cent. CE - 3rd cent. CE)
21. Tertullian, Antidote For The Scorpion'S Sting, 10.10 (2nd cent. CE - 3rd cent. CE)
22. Anon., The Acts of Paul And Thecla, 15, 20, 8-9, 13 (3rd cent. CE - 4th cent. CE)
23. Eusebius of Caesarea, Ecclesiastical History, 4.9.1-4.9.3, 4.21, 4.23.2-4.23.3, 4.26-4.27, 4.26.2-4.26.9, 4.26.11-4.26.14, 5.17.1, 5.17.5, 6.23.4 (3rd cent. CE - 4th cent. CE) 4.9.1. To Minucius Fundanus. I have received an epistle, written to me by Serennius Granianus, a most illustrious man, whom you have succeeded. It does not seem right to me that the matter should be passed by without examination, lest the men be harassed and opportunity be given to the informers for practicing villainy. 4.9.2. If, therefore, the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men's petitions and outcries. For it is far more proper, if any one wishes to make an accusation, that you should examine into it. 4.9.3. If any one therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime. But, by Hercules! If any one bring an accusation through mere calumny, decide in regard to his criminality, and see to it that you inflict punishment.Such are the contents of Hadrian's rescript. 4.23.2. Among these is the one addressed to the Lacedaemonians, containing instruction in the orthodox faith and an admonition to peace and unity; the one also addressed to the Athenians, exciting them to faith and to the life prescribed by the Gospel, which he accuses them of esteeming lightly, as if they had almost apostatized from the faith since the martyrdom of their ruler Publius, which had taken place during the persecutions of those days. 4.23.3. He mentions Quadratus also, stating that he was appointed their bishop after the martyrdom of Publius, and testifying that through his zeal they were brought together again and their faith revived. He records, moreover, that Dionysius the Areopagite, who was converted to the faith by the apostle Paul, according to the statement in the Acts of the Apostles, first obtained the episcopate of the church at Athens. 4.26.2. The following works of these writers have come to our knowledge. of Melito, the two books On the Passover, and one On the Conduct of Life and the Prophets, the discourse On the Church, and one On the Lord's Day, still further one On the Faith of Man, and one On his Creation, another also On the Obedience of Faith, and one On the Senses; besides these the work On the Soul and Body, and that On Baptism, and the one On Truth, and On the Creation and Generation of Christ; his discourse also On Prophecy, and that On Hospitality; still further, The Key, and the books On the Devil and the Apocalypse of John, and the work On the Corporeality of God, and finally the book addressed to Antoninus. 4.26.3. In the books On the Passover he indicates the time at which he wrote, beginning with these words: While Servilius Paulus was proconsul of Asia, at the time when Sagaris suffered martyrdom, there arose in Laodicea a great strife concerning the Passover, which fell according to rule in those days; and these were written. 4.26.4. And Clement of Alexandria refers to this work in his own discourse On the Passover, which, he says, he wrote on occasion of Melito's work. 4.26.5. But in his book addressed to the emperor he records that the following events happened to us under him: For, what never before happened, the race of the pious is now suffering persecution, being driven about in Asia by new decrees. For the shameless informers and coveters of the property of others, taking occasion from the decrees, openly carry on robbery night and day, despoiling those who are guilty of no wrong. And a little further on he says: If these things are done by your command, well and good. For a just ruler will never take unjust measures; and we indeed gladly accept the honor of such a death. 4.26.6. But this request alone we present to you, that you would yourself first examine the authors of such strife, and justly judge whether they be worthy of death and punishment, or of safety and quiet. But if, on the other hand, this counsel and this new decree, which is not fit to be executed even against barbarian enemies, be not from you, much more do we beseech you not to leave us exposed to such lawless plundering by the populace. 4.26.7. Again he adds the following: For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under your rule, during the great reign of your ancestor Augustus, it became to your empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power you have succeeded, as the desired possessor, and such shall you continue with your son, if you guard the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which your ancestors also honored along with the other religions. 4.26.8. And a most convincing proof that our doctrine flourished for the good of an empire happily begun, is this — that there has no evil happened since Augustus' reign, but that, on the contrary, all things have been splendid and glorious, in accordance with the prayers of all. 4.26.9. Nero and Domitian, alone, persuaded by certain calumniators, have wished to slander our doctrine, and from them it has come to pass that the falsehood has been handed down, in consequence of an unreasonable practice which prevails of bringing slanderous accusations against the Christians. 4.26.11. And as for you — since your opinions respecting the Christians are the same as theirs, and indeed much more benevolent and philosophic — we are the more persuaded that you will do all that we ask of you. These words are found in the above-mentioned work. 4.26.12. But in the Extracts made by him the same writer gives at the beginning of the introduction a catalogue of the acknowledged books of the Old Testament, which it is necessary to quote at this point. He writes as follows: 4.26.13. Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information in regard to the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation. 4.26.14. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito. 5.17.1. In this work he mentions a writer, Miltiades, stating that he also wrote a certain book against the above-mentioned heresy. After quoting some of their words, he adds:Having found these things in a certain work of theirs in opposition to the work of the brother Alcibiades, in which he shows that a prophet ought not to speak in ecstasy, I made an abridgment. 5.17.5. He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures, in the discourses which he composed against the Greeks and against the Jews, answering each of them separately in two books. And in addition he addresses an apology to the earthly rulers, in behalf of the philosophy which he embraced. 6.23.4. At this time Origen was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs, and went through Palestine, and was ordained as presbyter in Caesarea by the bishops of that country. The matters that were agitated concerning him on this account, and the decisions on these matters by those who presided over the churches, besides the other works concerning the divine word which he published while in his prime, demand a separate treatise. We have written of them to some extent in the second book of the Defense which we have composed in his behalf.
24. Origen, Against Celsus, 1.2, 2.3, 3.30 (3rd cent. CE - 3rd cent. CE) 1.2. Celsus next proceeds to say, that the system of doctrine, viz., Judaism, upon which Christianity depends, was barbarous in its origin. And with an appearance of fairness, he does not reproach Christianity because of its origin among barbarians, but gives the latter credit for their ability in discovering (such) doctrines. To this, however, he adds the statement, that the Greeks are more skilful than any others in judging, establishing, and reducing to practice the discoveries of barbarous nations. Now this is our answer to his allegations, and our defense of the truths contained in Christianity, that if any one were to come from the study of Grecian opinions and usages to the Gospel, he would not only decide that its doctrines were true, but would by practice establish their truth, and supply whatever seemed wanting, from a Grecian point of view, to their demonstration, and thus confirm the truth of Christianity. We have to say, moreover, that the Gospel has a demonstration of its own, more divine than any established by Grecian dialectics. And this diviner method is called by the apostle the manifestation of the Spirit and of power: of the Spirit, on account of the prophecies, which are sufficient to produce faith in any one who reads them, especially in those things which relate to Christ; and of power, because of the signs and wonders which we must believe to have been performed, both on many other grounds, and on this, that traces of them are still preserved among those who regulate their lives by the precepts of the Gospel. 2.3. Our present object, however, is to expose the ignorance of Celsus, who makes this Jew of his address his fellow-citizen and the Israelitish converts in the following manner: What induced you to abandon the law of your fathers? etc. Now, how should they have abandoned the law of their fathers, who are in the habit of rebuking those who do not listen to its commands, saying, Tell me, you who read the law, do you not hear the law? For it is written, that Abraham had two sons; and so on, down to the place, which things are an allegory, etc.? And how have they abandoned the law of their fathers, who are ever speaking of the usages of their fathers in such words as these: Or does not the law say these things also? For it is written in the law of Moses, You shall not muzzle the mouth of the ox that treads out the grain. Does God care for oxen? Or says He it altogether for our sakes? For for our sakes it was written, and so on? Now, how confused is the reasoning of the Jew in regard to these matters (although he had it in his power to speak with greater effect) when he says: Certain among you have abandoned the usages of our fathers under a pretence of explanations and allegories; and some of you, although, as you pretend, interpreting them in a spiritual manner, nevertheless do observe the customs of our fathers; and some of you, without any such interpretation, are willing to accept Jesus as the subject of prophecy, and to keep the law of Moses according to the customs of the fathers, as having in the words the whole mind of the Spirit. Now how was Celsus able to see these things so clearly in this place, when in the subsequent parts of his work he makes mention of certain godless heresies altogether alien from the doctrine of Jesus, and even of others which leave the Creator out of account altogether, and does not appear to know that there are Israelites who are converts to Christianity, and who have not abandoned the law of their fathers? It was not his object to investigate everything here in the spirit of truth, and to accept whatever he might find to be useful; but he composed these statements in the spirit of an enemy, and with a desire to overthrow everything as soon as he heard it. 3.30. For the Church of God, e.g., which is at Athens, is a meek and stable body, as being one which desires to please God, who is over all things; whereas the assembly of the Athenians is given to sedition, and is not at all to be compared to the Church of God in that city. And you may say the same thing of the Church of God at Corinth, and of the assembly of the Corinthian people; and also of the Church of God at Alexandria, and of the assembly of the people of Alexandria. And if he who hears this be a candid man, and one who investigates things with a desire to ascertain the truth, he will be filled with admiration of Him who not only conceived the design, but also was able to secure in all places the establishment of Churches of God alongside of the assemblies of the people in each city. In like manner, also, in comparing the council of the Church of God with the council in any city, you would find that certain councillors of the Church are worthy to rule in the city of God, if there be any such city in the whole world; whereas the councillors in all other places exhibit in their characters no quality worthy of the conventional superiority which they appear to enjoy over their fellow citizens. And so, too, you must compare the ruler of the Church in each city with the ruler of the people of the city, in order to observe that even among those councillors and rulers of the Church of God who come very far short of their duty, and who lead more indolent lives than others who are more energetic, it is nevertheless possible to discover a general superiority in what relates to the progress of virtue over the characters of the councillors and rulers in the various cities.
25. Prudentius, Contra Symmachum, 2.608-2.618 (4th cent. CE - 5th cent. CE)
26. Anon., Epistle To Diognetus, 5.8, 5.17

Subjects of this text:

subject	book bibliographic info
achaea	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
acta martyrum ix	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
against the hellenes	Huttner (2013), Early Christianity in the Lycus Valley, 237, 242
against the montanists	Huttner (2013), Early Christianity in the Lycus Valley, 242
antiquity,argument from	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 86
antoninus pius,spurious letter concerning christians	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 820
antoninus pius	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
apolinarius (apollinaris) of hierapolis	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
apollinarius of hierapolis	Huttner (2013), Early Christianity in the Lycus Valley, 237, 242
apology,apologetic	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 86, 262
apology	Huttner (2013), Early Christianity in the Lycus Valley, 237, 242
areopagus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
aristides of athens	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
asia (roman province)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
athenagoras	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
bacchanalian controversy	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 262
barbarians	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 293
basil of caesarea	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
bishops,pistus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
bishops,publius	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
christian,believers/faithful	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 19
christian,critique of traditional gods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
christianity = cristianismî,christians,graeco-roman views of	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 262
christians,at athens	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
christians,martyrs	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
christians,teaching	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
church councils/gatherings(anti-montanist),at hierapolis	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
church councils/gatherings(anti-montanist),at sardis?	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
church in the south wing of propylaia cat. a	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
corinth	Huttner (2013), Early Christianity in the Lycus Valley, 237
councils/synods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
cult of saints,,spread of	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 171
dionysius,of corinth	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
dionysius,the areopagite	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
dionysius of corinth	Huttner (2013), Early Christianity in the Lycus Valley, 237
ebionites	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 39
epigraphic texts	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 174
eschatology	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 86, 174
ethics	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 174
eusebius of caesarea	Huttner (2013), Early Christianity in the Lycus Valley, 237, 242
geography	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 228
god,commands of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
god,creator	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
god,one and only god	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
god	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
gods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
gregory of nazianzus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 19
harnack,adolf von	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
hellenes	Huttner (2013), Early Christianity in the Lycus Valley, 242
idolatry	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 174
jerusalem,in christian thought	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 228
justin	Huttner (2013), Early Christianity in the Lycus Valley, 242
land,the	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 228
law,as binding force	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 48
law,roman thought on	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 48
lugdunum (lyons),martyrdoms at	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
lydia	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
marcion	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 86
marcus aurelius	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
marcus aurelius (emperor)	Huttner (2013), Early Christianity in the Lycus Valley, 237
martyrdom/martyrs	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
melito of sardis	Huttner (2013), Early Christianity in the Lycus Valley, 237, 242; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 171; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
miltiades	Huttner (2013), Early Christianity in the Lycus Valley, 242
miltiades (apologist; same person as miltiades [anti-montanist?)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
montanism	Huttner (2013), Early Christianity in the Lycus Valley, 237
montanus	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
nicaea/nicaean orthodoxy	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
nile	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
other,the,the barbarian as	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 293
other,the	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 293
paganism/paganists	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
pagans	Huttner (2013), Early Christianity in the Lycus Valley, 242
pain,avoidance of	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 171
paul (apostle)	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
pax deorum	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
persecutions	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
philosophers,athenian	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
philosophers,epicurean	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
philosophers,platonic	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
philosophers,socratic	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
philosophers,stoic	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
philosophers	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
pilgrimage	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 228
pliny,letter to trajan on christians	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 820
pliny- trajan correspondence	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 171
pliny	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 171
polytheism	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
popular responses (to christianity),charges of cannibalism,ass-worship,magic etc	Esler (2000), The Early Christian World, 878
popular responses (to christianity)	Esler (2000), The Early Christian World, 878
prohaeresius	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
prophetess,prophetesses	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
quadratus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
race,christians as	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 262, 293
race,third	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 262, 293
rain / lightning miracle	Huttner (2013), Early Christianity in the Lycus Valley, 237
ramsay,william m.	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
right of accused to trial'	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 820
roman/byzantine empire	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
roman empire,concern for order	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 820
romanization	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 48
sardis (sart)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25
scriptures,jewish,in greek	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 39
scriptures,jewish	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 39
septuagint	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 39
sexual immorality	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 174
tatian	Huttner (2013), Early Christianity in the Lycus Valley, 242
temple	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 228
tertullian	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25, 173
theologians	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19
tiber	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 173
tutelary deity (of kings,emperors)	Huttner (2013), Early Christianity in the Lycus Valley, 237
victory,military	Huttner (2013), Early Christianity in the Lycus Valley, 237
wilken,r.	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 228
ἀθήναιος	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19