Tiresias: The Ancient Mediterranean Religions Source Database

5662

Eusebius Of Caesarea, Ecclesiastical History, 5.28.5
nan For who does not know the works of Irenaeus and of Melito and of others which teach that Christ is God and man? And how many psalms and hymns, written by the faithful brethren from the beginning, celebrate Christ the Word of God, speaking of him as Divine.

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

8 results
1. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)
2. New Testament, Galatians, 6.18 (1st cent. CE - 1st cent. CE) 6.18. The grace of our Lord Jesus Christ be with your spirit,brothers. Amen.
3. New Testament, Romans, 16.25-16.27 (1st cent. CE - 1st cent. CE)
4. New Testament, Luke, 1.45-1.55 (1st cent. CE - 1st cent. CE) 1.45. Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord! 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever.
5. Galen, On The Use of Parts, 11.14 (2nd cent. CE - 3rd cent. CE)
6. Eusebius of Caesarea, Ecclesiastical History, 5.28.12, 5.28.14 (3rd cent. CE - 4th cent. CE) 5.28.12. But as he paid little regard to the visions, because he was ensnared by the first position among them and by that shameful covetousness which destroys a great many, he was scourged by holy angels, and punished severely through the entire night. Thereupon having risen in the morning, he put on sackcloth and covered himself with ashes, and with great haste and tears he fell down before Zephyrinus, the bishop, rolling at the feet not only of the clergy, but also of the laity; and he moved with his tears the compassionate Church of the merciful Christ. And though he used much supplication, and showed the welts of the stripes which he had received, yet scarcely was he taken back into communion. 5.28.14. And as being of the earth and speaking of the earth, and as ignorant of him who comes from above, they forsake the holy writings of God to devote themselves to geometry. Euclid is laboriously measured by some of them; and Aristotle and Theophrastus are admired; and Galen, perhaps, by some is even worshipped.
7. Origen, Against Celsus, 1.8-1.10 (3rd cent. CE - 3rd cent. CE) 1.8. It is with a certain eloquence, indeed, that he appears to advocate the cause of those who bear witness to the truth of Christianity by their death, in the following words: And I do not maintain that if a man, who has adopted a system of good doctrine, is to incur danger from men on that account, he should either apostatize, or feign apostasy, or openly deny his opinions. And he condemns those who, while holding the Christian views, either pretend that they do not, or deny them, saying that he who holds a certain opinion ought not to feign recantation, or publicly disown it. And here Celsus must be convicted of self-contradiction. For from other treatises of his it is ascertained that he was an Epicurean; but here, because he thought that he could assail Christianity with better effect by not professing the opinions of Epicurus, he pretends that there is a something better in man than the earthly part of his nature, which is akin to God, and says that they in whom this element, viz., the soul, is in a healthy condition, are ever seeking after their kindred nature, meaning God, and are ever desiring to hear something about Him, and to call it to remembrance. Observe now the insincerity of his character! Having said a little before, that the man who had embraced a system of good doctrine ought not, even if exposed to danger on that account from men, to disavow it, or pretend that he had done so, nor yet openly disown it, he now involves himself in all manner of contradictions. For he knew that if he acknowledged himself an Epicurean, he would not obtain any credit when accusing those who, in any degree, introduce the doctrine of Providence, and who place a God over the world. And we have heard that there were two individuals of the name of Celsus, both of whom were Epicureans; the earlier of the two having lived in the time of Nero, but this one in that of Adrian, and later. 1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 1.10. In the next place, since our opponents keep repeating those statements about faith, we must say that, considering it as a useful thing for the multitude, we admit that we teach those men to believe without reasons, who are unable to abandon all other employments, and give themselves to an examination of arguments; and our opponents, although they do not acknowledge it, yet practically do the same. For who is there that, on betaking himself to the study of philosophy, and throwing himself into the ranks of some sect, either by chance, or because he is provided with a teacher of that school, adopts such a course for any other reason, except that he believes his particular sect to be superior to any other? For, not waiting to hear the arguments of all the other philosophers, and of all the different sects, and the reasons for condemning one system and for supporting another, he in this way elects to become a Stoic, e.g., or a Platonist, or a Peripatetic, or an Epicurean, or a follower of some other school, and is thus borne, although they will not admit it, by a kind of irrational impulse to the practice, say of Stoicism, to the disregard of the others; despising either Platonism, as being marked by greater humility than the others; or Peripateticism, as more human, and as admitting with more fairness than other systems the blessings of human life. And some also, alarmed at first sight about the doctrine of providence, from seeing what happens in the world to the vicious and to the virtuous, have rashly concluded that there is no divine providence at all, and have adopted the views of Epicurus and Celsus.
8. Origen, On First Principles, 4.1.7 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
abduction	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
alexander of aphrodisias	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
analogy (ἀναλογία),and inquiry	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
barnes,jonathan	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
blank,david	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
celsus	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
death,of martyrs	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
doxology	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
epicureanism	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
faithful	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
galen	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
grammar,hellenistic	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
grant,robert	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
greek	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
homilies	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
hymns	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
invention (εὕρεσις,inventio),scientific	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
liturgical,ἀμήν	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
long,a. a.	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
manasseh,prayer of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
manuscripts,codex alexandrinus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
manuscripts,codex vaticanus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
manuscripts	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
martyrs	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
medicine,as analogy for scriptural interpretation	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
medicine	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
method,scientific	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
methodology,comparative interpretation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
moses	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
neuschäfer,bernard	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
odes	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
palestine	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
paratexts	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
prayers,of manasseh	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
preaching,in the early church	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
ptolemy	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
septuagint	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
servant,of mary (magnificat)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
servant,of moses	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
servant,of the three boys	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
singers	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
singing,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
songs,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
testing (πεῖρα)	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158
textual	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
textual criticism	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
victory	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60
worship,early christian'	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60