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Tiresias: The Ancient Mediterranean Religions Source Database



5662
Eusebius Of Caesarea, Ecclesiastical History, 6.14


nanTo sum up briefly, he has given in the Hypotyposes abridged accounts of all canonical Scripture, not omitting the disputed books, — I refer to Jude and the other Catholic epistles, and Barnabas and the so-called Apocalypse of Peter.,He says that the Epistle to the Hebrews is the work of Paul, and that it was written to the Hebrews in the Hebrew language; but that Luke translated it carefully and published it for the Greeks, and hence the same style of expression is found in this epistle and in the Acts.,But he says that the words, Paul the Apostle, were probably not prefixed, because, in sending it to the Hebrews, who were prejudiced and suspicious of him, he wisely did not wish to repel them at the very beginning by giving his name.,Farther on he says: But now, as the blessed presbyter said, since the Lord being the apostle of the Almighty, was sent to the Hebrews, Paul, as sent to the Gentiles, on account of his modesty did not subscribe himself an apostle of the Hebrews, through respect for the Lord, and because being a herald and apostle of the Gentiles he wrote to the Hebrews out of his superabundance.,Again, in the same books, Clement gives the tradition of the earliest presbyters, as to the order of the Gospels, in the following manner:,The Gospels containing the genealogies, he says, were written first. The Gospel according to Mark had this occasion. As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered his sayings, should write them out. And having composed the Gospel he gave it to those who had requested it.,When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel. This is the account of Clement.,Again the above-mentioned Alexander, in a certain letter to Origen, refers to Clement, and at the same time to Pantaenus, as being among his familiar acquaintances. He writes as follows:For this, as you know, was the will of God, that the ancestral friendship existing between us should remain unshaken; nay, rather should be warmer and stronger.,For we know well those blessed fathers who have trodden the way before us, with whom we shall soon be; Pantaenus, the truly blessed man and master, and the holy Clement, my master and benefactor, and if there is any other like them, through whom I became acquainted with you, the best in everything, my master and brother.,So much for these matters. But Adamantius, — for this also was a name of Origen — when Zephyrinus was bishop of Rome, visited Rome, desiring, as he himself somewhere says, to see the most ancient church of Rome.,After a short stay there he returned to Alexandria. And he performed the duties of catechetical instruction there with great zeal; Demetrius, who was bishop there at that time, urging and even entreating him to work diligently for the benefit of the brethren.


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

5 results
1. New Testament, Acts, 12.12, 13.5, 15.37 (1st cent. CE - 2nd cent. CE)

12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 13.5. When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. 15.37. Barnabas planned to take John with them also, who was called Mark.
2. New Testament, Colossians, 4.10 (1st cent. CE - 1st cent. CE)

4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him")
3. New Testament, Hebrews, 13.22-13.25 (1st cent. CE - 1st cent. CE)

13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24. Greet all of your leaders and all the saints. The Italians greet you. 13.25. Grace be with you all. Amen.
4. New Testament, Mark, 1.21-1.22, 2.6, 5.41, 12.9, 12.12, 13.14-13.23, 14.12, 15.42 (1st cent. CE - 1st cent. CE)

1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 13.15. and let him who is on the housetop not go down, nor enter in, to take anything out of his house. 13.16. Let him who is in the field not return back to take his cloak. 13.17. But woe to those who are with child and to those who nurse babies in those days! 13.18. Pray that your flight won't be in the winter. 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 13.23. But you watch. "Behold, I have told you all things beforehand. 14.12. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover? 15.42. When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath
5. Eusebius of Caesarea, Ecclesiastical History, 2.25, 3.1, 3.28, 6.1, 6.3-6.5, 6.8, 6.13.2, 6.13.7, 6.15, 6.17-6.19, 6.23-6.25, 6.27-6.28, 6.30, 6.36, 6.38 (3rd cent. CE - 4th cent. CE)

6.13.2. The books entitled Hypotyposes are of the same number. In them he mentions Pantaenus by name as his teacher, and gives his opinions and traditions. 6.13.7. He mentions also Tatian's Discourse to the Greeks, and speaks of Cassianus as the author of a chronological work. He refers to the Jewish authors Philo, Aristobulus, Josephus, Demetrius, and Eupolemus, as showing, all of them, in their works, that Moses and the Jewish race existed before the earliest origin of the Greeks.


Subjects of this text:

subject book bibliographic info
adumbrationes Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
angel Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
attridge, harold w. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
barnabas Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
canon of the nt, canonical scripture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
christology, christological Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
clement of alexandria Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138, 139
clement of rome Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138, 139
create, creation, creator Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
eisenbaum, pamela Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
generation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
hays, richard b. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
healing and medicines' Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
hexapla, origen Esler, The Early Christian World (2000) 1009
hooker, morna d. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
jesus of nazareth Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
koester, craig r. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
mareotis, lake, and the scribes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
mareotis, lake, date and writing of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
mareotis, lake, mark, gospel of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
meier, john p. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138
moses Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
nanos, mark d. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
nero Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
new covenant, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138, 139
new testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
novelty, viii-ix, christian embrace of, viii-ix Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138
origen, generally Esler, The Early Christian World (2000) 1009
origen, life Esler, The Early Christian World (2000) 1009
origen, writings Esler, The Early Christian World (2000) 1009
origen Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
pantaenus/pantainos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
papias of hierapolis Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
paul, st. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
peter (simon peter) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118
polen, nehemia Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
sermon on the mount Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 138
skarsaune, oskar Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
soul (human) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 300
supersessionism, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 139
temple, the, destruction of (66 ce) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 118