Tiresias: The Ancient Mediterranean Religions Source Database

5662

Eusebius Of Caesarea, Ecclesiastical History, 5.15-5.19
nan Others, of whom Florinus was chief, flourished at Rome. He fell from the presbyterate of the Church, and Blastus was involved in a similar fall. They also drew away many of the Church to their opinion, each striving to introduce his own innovations in respect to the truth.
nan Against the so-called Phrygian heresy, the power which always contends for the truth raised up a strong and invincible weapon, Apolinarius of Hierapolis, whom we have mentioned before, and with him many other men of ability, by whom abundant material for our history has been left.,A certain one of these, in the beginning of his work against them, first intimates that he had contended with them in oral controversies.,He commences his work in this manner:Having for a very long and sufficient time, O beloved Avircius Marcellus, been urged by you to write a treatise against the heresy of those who are called after Miltiades, I have hesitated till the present time, not through lack of ability to refute the falsehood or bear testimony for the truth, but from fear and apprehension that I might seem to some to be making additions to the doctrines or precepts of the Gospel of the New Testament, which it is impossible for one who has chosen to live according to the Gospel, either to increase or to diminish.,But being recently in Ancyra in Galatia, I found the church there greatly agitated by this novelty, not prophecy, as they call it, but rather false prophecy, as will be shown. Therefore, to the best of our ability, with the Lord's help, we disputed in the church many days concerning these and other matters separately brought forward by them, so that the church rejoiced and was strengthened in the truth, and those of the opposite side were for the time confounded, and the adversaries were grieved.,The presbyters in the place, our fellow presbyter Zoticus of Otrous also being present, requested us to leave a record of what had been said against the opposers of the truth. We did not do this, but we promised to write it out as soon as the Lord permitted us, and to send it to them speedily.,Having said this with other things, in the beginning of his work, he proceeds to state the cause of the above-mentioned heresy as follows:Their opposition and their recent heresy which has separated them from the Church arose on the following account.,There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning.,Some of those who heard his spurious utterances at that time were indignant, and they rebuked him as one that was possessed, and that was under the control of a demon, and was led by a deceitful spirit, and was distracting the multitude; and they forbade him to talk, remembering the distinction drawn by the Lord and his warning to guard watchfully against the coming of false prophets. But others imagining themselves possessed of the Holy Spirit and of a prophetic gift, were elated and not a little puffed up; and forgetting the distinction of the Lord, they challenged the mad and insidious and seducing spirit, and were cheated and deceived by him. In consequence of this, he could no longer be held in check, so as to keep silence.,Thus by artifice, or rather by such a system of wicked craft, the devil, devising destruction for the disobedient, and being unworthily honored by them, secretly excited and inflamed their understandings which had already become estranged from the true faith. And he stirred up besides two women, and filled them with the false spirit, so that they talked wildly and unreasonably and strangely, like the person already mentioned. And the spirit pronounced them blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of his promises. But sometimes he rebuked them openly in a wise and faithful manner, that he might seem to be a reprover. But those of the Phrygians that were deceived were few in number.And the arrogant spirit taught them to revile the entire universal Church under heaven, because the spirit of false prophecy received neither honor from it nor entrance into it.,For the faithful in Asia met often in many places throughout Asia to consider this matter, and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion.,Having related these things at the outset, and continued the refutation of their delusion through his entire work, in the second book he speaks as follows of their end:,Since, therefore, they called us slayers of the prophets because we did not receive their loquacious prophets, who, they say, are those that the Lord promised to send to the people, let them answer as in God's presence: Who is there, O friends, of these who began to talk, from Montanus and the women down, that was persecuted by the Jews, or slain by lawless men? None. Or has any of them been seized and crucified for the Name? Truly not. Or has one of these women ever been scourged in the synagogues of the Jews, or stoned? No; never anywhere.,But by another kind of death Montanus and Maximilla are said to have died. For the report is that, incited by the spirit of frenzy, they both hung themselves; not at the same time, but at the time which common report gives for the death of each. And thus they died, and ended their lives like the traitor Judas.,So also, as general report says, that remarkable person, the first steward, as it were, of their so-called prophecy, one Theodotus — who, as if at sometime taken up and received into heaven, fell into trances, and entrusted himself to the deceitful spirit — was pitched like a quoit, and died miserably.,They say that these things happened in this manner. But as we did not see them, O friend, we do not pretend to know. Perhaps in such a manner, perhaps not, Montanus and Theodotus and the above-mentioned woman died.,He says again in the same book that the holy bishops of that time attempted to refute the spirit in Maximilla, but were prevented by others who plainly co-operated with the spirit.,He writes as follows:And let not the spirit, in the same work of Asterius Urbanus, say through Maximilla, 'I am driven away from the sheep like a wolf. I am not a wolf. I am word and spirit and power.' But let him show clearly and prove the power in the spirit. And by the spirit let him compel those to confess him who were then present for the purpose of proving and reasoning with the talkative spirit, — those eminent men and bishops, Zoticus, from the village Comana, and Julian, from Apamea, whose mouths the followers of Themiso muzzled, refusing to permit the false and seductive spirit to be refuted by them.,Again in the same work, after saying other things in refutation of the false prophecies of Maximilla, he indicates the time when he wrote these accounts, and mentions her predictions in which she prophesied wars and anarchy. Their falsehood he censures in the following manner:,And has not this been shown clearly to be false? For it is today more than thirteen years since the woman died, and there has been neither a partial nor general war in the world; but rather, through the mercy of God, continued peace even to the Christians. These things are taken from the second book.,I will add also short extracts from the third book, in which he speaks thus against their boasts that many of them had suffered martyrdom:When therefore they are at a loss, being refuted in all that they say, they try to take refuge in their martyrs, alleging that they have many martyrs, and that this is sure evidence of the power of the so-called prophetic spirit that is with them. But this, as it appears, is entirely fallacious.,For some of the heresies have a great many martyrs; but surely we shall not on that account agree with them or confess that they hold the truth. And first, indeed, those called Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs for Christ; yet they do not confess Christ himself in truth.A little farther on he continues:,When those called to martyrdom from the Church for the truth of the faith have met with any of the so-called martyrs of the Phrygian heresy, they have separated from them, and died without any fellowship with them, because they did not wish to give their assent to the spirit of Montanus and the women. And that this is true and took place in our own time in Apamea on the Maeander, among those who suffered martyrdom with Gaius and Alexander of Eumenia, is well known.
nan 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.,A little further on in the same work he gives a list of those who prophesied under the new covenant, among whom he enumerates a certain Ammia and Quadratus, saying:But the false prophet falls into an ecstasy, in which he is without shame or fear. Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul.,They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them.,And again after a little he says: For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women. For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming. But they cannot show it, though this is the fourteenth year since the death of Maximilla.,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.
nan As the so-called Phrygian heresy was still flourishing in Phrygia in his time, Apollonius also, an ecclesiastical writer, undertook its refutation, and wrote a special work against it, correcting in detail the false prophecies current among them and reproving the life of the founders of the heresy. But hear his own words respecting Montanus:,His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.,He writes thus concerning Montanus; and a little farther on he writes as follows concerning his prophetesses: We show that these first prophetesses themselves, as soon as they were filled with the Spirit, abandoned their husbands. How falsely therefore they speak who call Prisca a virgin.,Afterwards he says: Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess receiving gold and silver and costly garments, how can I avoid reproving her?,And again a little farther on he speaks thus concerning one of their confessors:So also Themiso, who was clothed with plausible covetousness, could not endure the sign of confession, but threw aside bonds for an abundance of possessions. Yet, though he should have been humble on this account, he dared to boast as a martyr, and in imitation of the apostle, he wrote a certain catholic epistle, to instruct those whose faith was better than his own, contending for words of empty sound, and blaspheming against the Lord and the apostles and the holy Church.,And again concerning others of those honored among them as martyrs, he writes as follows:Not to speak of many, let the prophetess herself tell us of Alexander, who called himself a martyr, with whom she is in the habit of banqueting, and who is worshipped by many. We need not mention his robberies and other daring deeds for which he was punished, but the archives contain them.,Which of these forgives the sins of the other? Does the prophet the robberies of the martyr, or the martyr the covetousness of the prophet? For although the Lord said, 'Provide neither gold, nor silver, neither two coats,' these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows. But if they are confident, let them stand up and discuss these matters, that if convicted they may hereafter cease transgressing. For the fruits of the prophet must be tried; 'for the tree is known by its fruit.',But that those who wish may know concerning Alexander, he was tried by Aemilius Frontinus, proconsul at Ephesus; not on account of the Name, but for the robberies which he had committed, being already an apostate. Afterwards, having falsely declared for the name of the Lord, he was released, having deceived the faithful that were there. And his own parish, from which he came, did not receive him, because he was a robber. Those who wish to learn about him have the public records of Asia. And yet the prophet with whom he spent many years knows nothing about him! Exposing him, through him we expose also the pretense of the prophet. We could show the same thing of many others. But if they are confident, let them endure the test.,Again, in another part of his work he speaks as follows of the prophets of whom they boast:If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets. And we will bring a multitude of proofs of this. But it is necessary that all the fruits of a prophet should be examined. Tell me, does a prophet dye his hair? Does a prophet stain his eyelids? Does a prophet delight in adornment? Does a prophet play with tables and dice? Does a prophet lend on usury? Let them confess whether these things are lawful or not; but I will show that they have been done by them.,This same Apollonius states in the same work that, at the time of his writing, it was the fortieth year since Montanus had begun his pretended prophecy.,And he says also that Zoticus, who was mentioned by the former writer, when Maximilla was pretending to prophesy in Pepuza, resisted her and endeavored to refute the spirit that was working in her; but was prevented by those who agreed with her. He mentions also a certain Thraseas among the martyrs of that time.He speaks, moreover, of a tradition that the Saviour commanded his apostles not to depart from Jerusalem for twelve years. He uses testimonies also from the Revelation of John, and he relates that a dead man had, through the Divine power, been raised by John himself in Ephesus. He also adds other things by which he fully and abundantly exposes the error of the heresy of which we have been speaking. These are the matters recorded by Apollonius.
nan Serapion, who, as report says, succeeded Maximinus at that time as bishop of the church of Antioch, mentions the works of Apolinarius against the above-mentioned heresy. And he alludes to him in a private letter to Caricus and Pontius, in which he himself exposes the same heresy, and adds the following words:,That you may see that the doings of this lying band of the new prophecy, so called, are an abomination to all the brotherhood throughout the world, I have sent you writings of the most blessed Claudius Apolinarius, bishop of Hierapolis in Asia.,In the same letter of Serapion the signatures of several bishops are found, one of whom subscribes himself as follows:I, Aurelius Cyrenius, a witness, pray for your health.And another in this manner:Aelius Publius Julius, bishop of Debeltum, a colony in Thrace. As God lives in the heavens, the blessed Sotas in Anchialus desired to cast the demon out of Priscilla, but the hypocrites did not permit him. And the autograph signatures of many other bishops who agreed with them are contained in the same letter.So much for these persons.

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20 results
1. Hebrew Bible, Deuteronomy, 4.2, 34.10-34.12 (9th cent. BCE - 3rd cent. BCE) 4.2. וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃ 4.2. לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃ 34.11. לְכָל־הָאֹתוֹת וְהַמּוֹפְתִים אֲשֶׁר שְׁלָחוֹ יְהוָה לַעֲשׂוֹת בְּאֶרֶץ מִצְרָיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 34.12. וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־יִשְׂרָאֵל׃ 4.2. Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you." 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;" 34.11. in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;" 34.12. and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel."
2. Josephus Flavius, Jewish War, 3.11 (1st cent. CE - 1st cent. CE) 3.11. 1. And now Vespasian, with his son Titus, had tarried some time at Ptolemais, and had put his army in order. But when Placidus, who had overrun Galilee, and had besides slain a number of those whom he had caught (which were only the weaker part of the Galileans, and such as were of timorous souls) 3.11. This excursion was led on by three men, who were the chief of them all, both for strength and sagacity; Niger, called the Peraite, Silas of Babylon, and besides them John the Essene.
3. New Testament, 1 Corinthians, 11.19 (1st cent. CE - 1st cent. CE) 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you.
4. New Testament, 2 Peter, 2.1 (1st cent. CE - 1st cent. CE) 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction.
5. New Testament, Acts, 8 (1st cent. CE - 2nd cent. CE)
6. New Testament, Apocalypse, 1.1-1.3, 1.9, 2.17, 3.12, 5.9, 14.3, 21.1-21.2, 21.5, 21.10, 22.6-22.7, 22.9-22.10, 22.18-22.19 (1st cent. CE - 1st cent. CE) 1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John 1.2. who testified to God's word, and of the testimony of Jesus Christ, about everything that he saw. 1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.5. He who sits on the throne said, "Behold, I am making all things new." He said, "Write, for these words of God are faithful and true. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God 22.6. He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon. 22.7. Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book. 22.9. He said to me, "See you don't do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God. 22.10. He said to me, "Don't seal up the words of the prophecy of this book, for the time is at hand. 22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.
7. New Testament, John, 14.16, 14.26 (1st cent. CE - 1st cent. CE) 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you.
8. New Testament, Matthew, 7.15, 24.11 (1st cent. CE - 1st cent. CE) 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 24.11. Many false prophets will arise, and will lead many astray.
9. Hermas, Similitudes, 5.7.2 (2nd cent. CE - 2nd cent. CE)
10. Hippolytus, Refutation of All Heresies, 8.12 (2nd cent. CE - 3rd cent. CE)
11. Irenaeus, Refutation of All Heresies, 1.9.5, 1.27.2, 3.2.1, 3.3.3, 3.4.3, 3.11.8-3.11.9, 3.15.2, 4.26.3, 5.20, 10.26 (2nd cent. CE - 3rd cent. CE) 5.20. Herodotus, then, asserts that Hercules, when driving the oxen of Geryon from Erytheia, came into Scythia, and that, being wearied with travel-ling, he retired into some desert spot and slept for a short time. But while he slumbered his horse disappeared, seated on which he had performed his lengthened journey. On being aroused from repose, he, however, instituted a diligent search through the desert, endeavouring to discover his horse. And though he is unsuccessful in his search after the horse, he yet finds in the desert a certain damsel, half of whose form was that of woman, and proceeded to question her if she had seen the horse anywhere. The girl, however, replies that she had seen (the animal), but that she would not show him unless Hercules previously would come along with her for the purpose of sexual intercourse. Now Herodotus informs us that her upper parts as far as the groin were those of a virgin, but that everything below the body after the groin presented some horrible appearance of a snake. In anxiety, however, for the discovery of his horse, Hercules complies with the monster's request; for he knew her (carnally), and made her pregt. And he foretold, after coition, that she had by him in her womb three children at the same time, who were destined to become illustrious. And he ordered that she, on bringing forth, should impose on the children as soon as born the following names: Agathyrsus, Gelonus, and Scytha. And as the reward of this (favour) receiving his horse from the beast-like damsel, he went on his way, taking with him the cattle also. But after these (details), Herodotus has a protracted account; adieu, however, to it for the present. But what the opinions are of Justinus, who transfers this legend into (his account of) the generation of the universe, we shall explain. 10.26. ... From Haran, a city of Mesopotamia, (Abraham, by the command) of God, transfers his residence into the country which is now called Palestine and Judea, but then the region of Canaan. Now, concerning this territory, we have in part, but still not negligently, rendered an account in other discourses. From the circumstance, then, (of this migration) is traceable the beginning of an increase (of population) in Judea, which obtained its name from Judah, fourth son of Jacob, whose name was also called Israel, from the fact that a race of kings would be descended from him. Abraham removes from Mesopotamia (when 75 years, and) when 100 years old he begot Isaac. But Isaac, when 60 years of age, begot Jacob. And Jacob, when 86 years old, begot Levi; and Levi, at 40 years of age, begot; and Caath was four years of age when he went down with Jacob into Egypt. Therefore the entire period during which Abraham sojourned, and the entire family descended from him by Isaac, in the country then called Canaanitis, was 215 years. But the father of this Abraham is Thare, and of this Thare the father is Nachor, and of this Nachor the father is Serag, and of this Serag the father is Reu, and of this Reu the father is Peleg, and of this Peleg Genesis 11:16 the father is Heber. And so it comes to pass that the Jews are denominated by the name of Hebrews. In the time of Phaleg, however, arose the dispersion of nations. Now these nations were 72, corresponding with the number of Abraham's children. And the names of these nations we have likewise set down in other books, not even omitting this point in its own proper place. And the reason of our particularity is our desire to manifest to those who are of a studious disposition the love which we cherish towards the Divinity, and the indubitable knowledge respecting the Truth, which in the course of our labours we have acquired possession of. But of this Heber the father is Salah; and of this Salah the father is Caï; and of this Caï the father is Arphaxad, whose father is Shem; and of this Shem the father is Noah. And in Noah's time there occurred a flood throughout the entire world, which neither Egyptians, nor Chaldeans, nor Greeks recollect; for the inundations which took place in the age of Ogyges and Deucalion prevailed only in the localities where these dwelt. There are, then, in the case of these (patriarchs - that is, from Noah to Heber inclusive)- 5 generations, and 495 years. This Noah, inasmuch as he was a most religious and God-loving man, alone, with wife and children, and the three wives of these, escaped the flood that ensued. And he owed his preservation to an ark; and both the dimensions and relics of this ark are, as we have explained, shown to this day in the mountains called Ararat, which are situated in the direction of the country of the Adiabeni. It is then possible for those who are disposed to investigate the subject industriously, to perceive how clearly has been demonstrated the existence of a nation of worshippers of the true God, more ancient than all the Chaldeans, Egyptians, and Greeks. What necessity, however, is there at present to specify those who, anterior to Noah, were both devout men, and permitted to hold converse with the true God, inasmuch as, so far as the subject taken in hand is concerned, this testimony in regard of the antiquity of the people of God is sufficient?
12. Justin, Dialogue With Trypho, 47 (2nd cent. CE - 2nd cent. CE) 47. Trypho: But if some one, knowing that this is so, after he recognises that this man is Christ, and has believed in and obeys Him, wishes, however, to observe these [institutions], will he be saved? Justin: In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men - I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so. This you did yourself at the commencement of the discourse, when you declared that I would not be saved unless I observe these institutions. Trypho: Why then have you said, 'In my opinion, such an one will be saved,' unless there are some who affirm that such will not be saved? Justin: There are such people, Trypho, and these do not venture to have any intercourse with or to extend hospitality to such persons; but I do not agree with them. But if some, through weak-mindedness, wish to observe such institutions as were given by Moses, from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people's hearts, along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren. But if, Trypho, some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them. But I believe that even those, who have been persuaded by them to observe the legal dispensation along with their confession of God in Christ, shall probably be saved. And I hold, further, that such as have confessed and known this man to be Christ, yet who have gone back from some cause to the legal dispensation, and have denied that this man is Christ, and have repented not before death, shall by no means be saved. Further, I hold that those of the seed of Abraham who live according to the law, and do not believe in this Christ before death, shall likewise not be saved, and especially those who have anathematized and do anathematize this very Christ in the synagogues, and everything by which they might obtain salvation and escape the vengeance of fire. For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, 'In whatsoever things I shall take you, in these I shall judge you.'
13. Tertullian, On Baptism, 17 (2nd cent. CE - 3rd cent. CE) 17. For concluding our brief subject, it remains to put you in mind also of the due observance of giving and receiving baptism. of giving it, the chief priest (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop's authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God's property, can be administered by all. But how much more is the rule of reverence and modesty incumbent on laymen- seeing that these powers belong to their superiors - lest they assume to themselves the specific function of the bishop! Emulation of the episcopal office is the mother of schisms. The most holy apostle has said, that all things are lawful, but not all expedient. Let it suffice assuredly, in cases of necessity, to avail yourself (of that rule, if at any time circumstance either of place, or of time, or of person compels you (so to do); for then the steadfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally admissible; inasmuch as he will be guilty of a human creature's loss if he shall refrain from bestowing what he had free liberty to bestow. But the woman of pertness, who has usurped the power to teach, will of course not give birth for herself likewise to a right of baptizing, unless some new beast shall arise like the former; so that, just as the one abolished baptism, so some other should in her own right confer it! But if the writings which wrongly go under Paul's name, claim Thecla's example as a licence for women's teaching and baptizing, let them know that, in Asia, the presbyter who composed that writing, as if he were augmenting Paul's fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was removed from his office. For how credible would it seem, that he who has not permitted a woman even to learn with over-boldness, should give a female the power of teaching and of baptizing! Let them be silent, he says, and at home consult their own husbands. 1 Corinthians 14:34-35
14. Tertullian, Prescription Against Heretics, 32, 42, 29 (2nd cent. CE - 3rd cent. CE)
15. Eusebius of Caesarea, Ecclesiastical History, 4.22.4-4.22.5, 5.3.4, 5.14, 5.16-5.20, 5.16.7, 5.18.2, 5.24, 6.18.1, 6.23.2 (3rd cent. CE - 4th cent. CE) 4.22.4. The same author also describes the beginnings of the heresies which arose in his time, in the following words: And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord.Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses. 4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ. 5.3.4. The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in regard to prophecy — for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brethren in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. These they sent, while they were still in prison, to the brethren throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches. 5.16.7. There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning. 5.18.2. His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony. 6.18.1. About this time Ambrose, who held the heresy of Valentinus, was convinced by Origen's presentation of the truth, and, as if his mind were illumined by light, he accepted the orthodox doctrine of the Church. 6.23.2. For he dictated to more than seven amanuenses, who relieved each other at appointed times. And he employed no fewer copyists, besides girls who were skilled in elegant writing. For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries.
16. Origen, Against Celsus, 5.61-5.64 (3rd cent. CE - 3rd cent. CE) 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. 5.62. He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the power of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was among the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion. 5.63. In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that there are others who have wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Antinous. And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. Moreover, he continues, these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred. Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, when reviled, bless; being persecuted, we suffer it; being defamed, we entreat; and we would not utter all manner of things shameful to be spoken against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will (one day) be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sins, being condemned of himself. Moreover, we who know the maxim, Blessed are the peacemakers, and this also, Blessed are the meek, would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers. 5.64. Celsus appears to me to have misunderstood the statement of the apostle, which declares that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them who believe; and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that certain among the Christians are called 'cauterized in the ears;' and also that some are termed enigmas, - a term which we have never met. The expression stumbling-block is, indeed, of frequent occurrence in these writings - an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive, and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language as the following: You may hear, he says, all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified to me, and I unto the world.' And this is the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalts itself against the knowledge of God?
17. Papyri, Papyri Graecae Magicae, None (3rd cent. CE - 4th cent. CE)
18. Pseudo Clementine Literature, Homilies, 2.24 (3rd cent. CE - 4th cent. CE)
19. Epiphanius, Panarion, 64.3 (4th cent. CE - 5th cent. CE)
20. Quran, Quran, 33.40 (7th cent. CE - 7th cent. CE)

Subjects of this text:

subject	book bibliographic info
aeschines	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
alkibiades	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
ammia, montanist prophet	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
ankyra (today ankara), montanism	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
apelles, marcionite	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
apolinarios of hierapolis, christian writer	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
apollonios, christian writer	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
ardabau	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
asia minor	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
barton, john	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
bishops	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
blastus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382, 387
bridal chamber	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
callistus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
canon, canonization, and prophecy	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19, 149
canon, canonization	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
carpocratians	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
causality	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
cerdo	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
christianity/christians, majority church	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
cleomenes	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
community	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 387, 389
daniel	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
easter controversy	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381, 382, 387
educated, erudite	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
elder (presbyter)	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313, 389
elkasaites	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
epigonus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
epiphanios, christian writer	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
fasting	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
ferguson, everett	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
florinus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 389
fortunatus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
galloi, priests in the cult of kybele	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
ghost	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
gnostics	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313, 381, 382, 387
great church	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 387, 389
harnack, adolf	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
heresy, catholic christianity, heretics	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 536
heresy, rabbinic judaism, use of minim for all opponents	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 536
heresy/heretics	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
heresy named after founder	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
heretics {see also gnostics; marcionites)	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313, 387, 389
hermas	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 387
hippolytus	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
hippolytus (soon after	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
hirschmann, vera-elisabeth	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
humiliores	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
hurtado, larry w.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
imperial court	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
imperial freedpersons	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
irenaeus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 389
jerusalem	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
kinzig, wolfram	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
koester, craig r.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
logos, doctrine of	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
luz, ulrich	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
magic	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
magical lamellae	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
magical stones or gems	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
marcion	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19; Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 389
marcionites	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
marjanen, antti	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
marriage	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
maximilla, christian prophetess	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
maximilla (montanism)	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
mcdonald, lee martin	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19, 149
michael the syrian	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
miltiades, christian writer	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
minim, use for all opponents of rabbinic judaism'	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 536
modalists	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381, 382
monarchianism, nature of	Esler, The Early Christian World (2000) 252
monarchians	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
montanism, nature of	Esler, The Early Christian World (2000) 252
montanism	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19, 149
montanists	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
montanus/montanism	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
montanus	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 536
mouth, in magic rituals	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
mroczek, eva	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
muhammad	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
neolithic/chalcolithic age (ca.	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
new song	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
noetus, noetians	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
novelty, viii-ix, christian embrace of, viii-ix	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
office, office holder	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 389
origen	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
orpheus	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
paganism/pagans	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
pepouza	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
pepuza	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
philadelpheia in lydia	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
phrygia/phrygians, montanism	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
phrygia	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
pluralism, theological	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381, 382, 387, 389
polycarp	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
possessions, wealth	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
praxeas	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 381
priscilla, montanist prophetess	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
priscilla (montanism)	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
prophecy, and canon	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19, 149
prophecy, cessation of	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19, 149
prophecy, early christian	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
prophecy	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
provincials, immigrants	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313, 382, 387
pseudepigraphy	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
ptolemy (valentinian, teacher of justin, apol.	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 389
pécs	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
quadratus, prophet	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
quartodeciman debate	Esler, The Early Christian World (2000) 252
quran	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
ramsay, william mitchell	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
repentance	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 387
sacraments	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
schneemelcher, wilhem	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 149
schools	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313, 382
senses, in magic	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 93
sheppard, gerald t.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
simon magus	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 536
socially elevated	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
soter	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 387
stratification, social	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
teachers	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313, 381, 382
theodotians	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 382
thyateira	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
tolerance	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 387, 389
trevett, christine	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 19
tymion	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544
valentinus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313
via latina	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 387
victor	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 313, 382, 389
women, christianity	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544