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Tiresias: The Ancient Mediterranean Religions Source Database



6373
Hermas, Mandates, 5.1.3
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Intertexts (texts cited often on the same page as the searched text):

7 results
1. Hermas, Mandates, 5.1.1-5.1.2, 5.2.2, 5.2.5-5.2.8, 10.2.6, 11.9 (2nd cent. CE - 2nd cent. CE)

2. Hermas, Similitudes, 5.5.3, 9.1.1 (2nd cent. CE - 2nd cent. CE)

3. Hermas, Visions, 1.4.1 (2nd cent. CE - 2nd cent. CE)

4. Justin, Dialogue With Trypho, 127 (2nd cent. CE - 2nd cent. CE)

127. These passages of Scripture do not apply to the Father, but to the Word Justin: These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, 'God went up from Abraham,' Genesis 18:22 or, 'The Lord spoke to Moses,' Exodus 6:29 and 'The Lord came down to behold the tower which the sons of men had built,' Genesis 11:5 or when 'God shut Noah into the ark,' Genesis 7:16 you must not imagine that the unbegotten God Himself came down or went up from any place. For the ineffable Father and Lord of all neither has come to any place, nor walks, nor sleeps, nor rises up, but remains in His own place, wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined to a spot in the whole world, for He existed before the world was made. How, then, could He talk with any one, or be seen by any one, or appear on the smallest portion of the earth, when the people at Sinai were not able to look even on the glory of Him who was sent from Him; and Moses himself could not enter into the tabernacle which he had erected, when it was filled with the glory of God; and the priest could not endure to stand before the temple when Solomon conveyed the ark into the house in Jerusalem which he had built for it? Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: 'And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven.' Genesis 19:24 and again, when it is thus said by David: 'Lift up your gates, you rulers; and be lifted up, you everlasting gates; and the King of glory shall enter;' and again, when He says: 'The Lord says to my Lord, Sit at My right hand, till I make Your enemies Your footstool.'
5. Theophilus, To Autolycus, 2.3 (2nd cent. CE - 3rd cent. CE)

2.3. And of the gods of former times, if indeed they were begotten, the generation was sufficiently prolific. But now, where is their generation exhibited? For if of old they begot and were begotten, it is plain that even to the present time there should be gods begotten and born; or at least if it be not so, such a race will be reckoned impotent. For either they have grown old, and on that account no longer beget, or they have died out and no longer exist. For if the gods were begotten, they ought to be born even until now, as men, too, are born; yea, much more numerous should the gods be than men, as the Sibyl says:- For if the gods beget, and each remains Immortal, then the race of gods must be More numerous than mortals, and the throng So great that mortals find no room to stand. For if the children begotten of men who are mortal and short-lived make an appearance even until now, and men have not ceased to be born, so that cities and villages are full, and even the country places also are inhabited, how ought not the gods, who, according to your poets, do not die, much rather to beget and be begotten, since you say that the gods were produced by generation? And why was the mount which is called Olympus formerly inhabited by the gods, but now lies deserted? Or why did Jupiter, in days of yore, dwell on Ida, and was known to dwell there, according to Homer and other poets, but now is beyond ken? And why was he found only in one part of the earth, and not everywhere? For either he neglected the other parts, or was not able to be present everywhere and provide for all. For if he were, e.g., in an eastern place, he was not in the western; and if, on the other hand, he were present in the western parts, he was not in the eastern. But this is the attribute of God, the Highest and Almighty, and the living God, not only to be everywhere present, but also to see all things and to hear all, and by no means to be confined in a place; for if He were, then the place containing Him would be greater than He; for that which contains is greater than that which is contained. For God is not contained, but is Himself the place of all. But why has Jupiter left Ida? Was it because he died, or did that mountain no longer please him? And where has he gone? To heaven? No. But you will perhaps say, To Crete? Yes, for there, too, his tomb is shown to this day. Again, you will say, To Pisa, where he reflects glory on the hands of Phidias to this day. Let us, then, proceed to the writings of the philosophers and poets.
6. Nag Hammadi, The Gospel of Truth, 22.25 (3rd cent. CE - 3rd cent. CE)

7. Nag Hammadi, The Sophia of Jesus Christ, 96.3 (3rd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
anger, christian analysis of Cairns et al, Emotions through Time: From Antiquity to Byzantium 106
church Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 184
desire Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36
devil Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36
divine fluidity Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
epithumia Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36
god Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36, 177, 184
hilaros Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36
holy spirit Cairns et al, Emotions through Time: From Antiquity to Byzantium 106
metaphor Cairns et al, Emotions through Time: From Antiquity to Byzantium 106
monotheism Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
narrative Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
pneumatology Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 184
possession Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36, 177
prophecy Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36
purification, emotional' Cairns et al, Emotions through Time: From Antiquity to Byzantium 106
reading Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 184
self Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
son Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177, 184
spirit Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36, 177, 184
tertullian Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36
vessel Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 36, 177
vision Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 184