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Tiresias: The Ancient Mediterranean Religions Source Database



6772
Ignatius, To The Ephesians, 4.2


nanAnd do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always.


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

20 results
1. Hebrew Bible, Psalms, 1.3, 150.4-150.5 (9th cent. BCE - 3rd cent. BCE)

1.3. וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃ 150.4. הַלְלוּהוּ בְתֹף וּמָחוֹל הַלְלוּהוּ בְּמִנִּים וְעוּגָב׃ 150.5. הַלְלוּהוּ בְצִלְצְלֵי־שָׁמַע הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה׃ 1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper." 150.4. Praise Him with the timbrel and dance; Praise Him with stringed instruments and the pipe." 150.5. Praise Him with the loud-sounding cymbals; Praise Him with the clanging cymbals."
2. Plato, Republic, 401d (5th cent. BCE - 4th cent. BCE)

401d. and so from earliest childhood insensibly guide them to likeness, to friendship, to harmony with beautiful reason. Yes, he said, that would be far the best education for them. And is it not for this reason, Glaucon, said I, that education in music is most sovereign, because more than anything else rhythm and harmony find their way to the inmost soul and take strongest hold upon it, bringing with them and imparting grace, if one is rightly trained
3. Clement of Rome, 1 Clement, 55.1, 62.2 (1st cent. CE - 1st cent. CE)

55.1. Ἵνα δὲ καὶ ὑποδείγματα ἐθνῶν ἐνέγκωμεν. πολλοὶ βασιλεῖς καὶ ἡγούμενοι, λοιμικοῦ τινος ἐνστάντος καιροῦ, χρησμοδοτηθέντες παρέδωκαν ἑαυτοὺς εἰς θάνατον, ἵνα ῥύσωνται διὰ τοῦ ἑαυτῶν αἵματος τοὺς πολίτας: πολλοὶ ἐξεχώρησαν ἰδίων πόλεων, ἵνα μὴ στασιάζωσιν ἐπὶ πλεῖον. 62.2. περὶ γὰρ πίστεως καὶ μετανοίας καὶ γνησίας ἀγάπης καὶ ἐγκρατείας καὶ σωφροσύνης καὶ ὑπομονῆς πάντα τόπον ἐψηλαφήσαμεν, ὑπομιμνήσκοντες δεῖν ὑμᾶς ἐν δικαιοσύνῃ καὶ ἀληθείᾳ καὶ μακροθυμίᾳ τῷ παντοκράτορι θεῷ ὁσίως εὐαρεστεῖν, ὁμονοοῦντας ἀμνησικάκως ἐν ἀγάπῃ καὶ εἰρήνῃ μετὰ ἐκτενοῦς ἐπιεικείας, καθὼς καὶ οἱ προδεδηλωμένοι πατέρες ἡμῶν εὐηρέστησαν ταπεινοφρονοῦντες τὰ πρὸς τὸν πατέρα καὶ κτίστην θεὸν kti/sthn qeo/n SL, qeo kai\ O καὶ πάντας ἀνθρώπους. 55. To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens [from destruction]. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Judith 8:30 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril.
4. Ignatius, To Polycarp, 6.1, 8.3 (1st cent. CE - 2nd cent. CE)

6.1. Give ye heed to the bishop, that God also may give heed to you. I am devoted to those who are subject to the bishop, the presbyters, the deacons. May it be granted me to have my portion with them in the presence of God. Toil together one with another, struggle together, run together, suffer together, lie down together, rise up together, as God's stewards and assessors and ministers. 6.1. Let no man be deceived. Even the heavenly beings and the glory of the angels and the rulers visible and invisible, if they believe not in the blood of Christ [who is God], judgment awaiteth them also. He that receiveth let him receive. Let not office puff up any man; for faith and love are all in all, and nothing is preferred before them. 8.3. I bid you farewell always in our God Jesus Christ, in whom abide ye in the unity and supervision of God. I salute Alce, a name very dear to me. Fare ye well in the Lord. IGNATIUS to the Smyrnaeans
5. Ignatius, To The Philadelphians, 2.1-2.2, 3.2, 5.2, 6.1, 8.1 (1st cent. CE - 2nd cent. CE)

2.2. For many specious wolves with baneful delights lead captive the runners in God's race; but, where ye are at one, they will find no place. 3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. 5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. 8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you;
6. Ignatius, To The Ephesians, 2.2, 4.1, 6.1, 12.1-12.2, 14.1, 20.2 (1st cent. CE - 2nd cent. CE)

2.2. May I have joy of you always, if so be I am worthy of it. It is therefore meet for you in every way to glorify Jesus Christ who glorified you; that being perfectly joined together in one submission, submitting yourselves to your bishop and presbytery, ye may be sanctified in all things. 4.1. So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. 6.1. And in proportion as a man seeth that his bishop is silent, let him fear him the more. For every one whom the Master of the household sendeth to be steward over His own house, we ought so to receive as Him that sent him. Plainly therefore we ought to regard the bishop as the Lord Himself. 12.1. I know who I am and to whom I write. I am a convict, ye have received mercy: I am in peril, ye are established. 12.2. Ye are the high-road of those that are on their way to die unto God. Ye are associates in the mysteries with Paul, who was sanctified, who obtained a good report, who is worthy of all felicitation; in whose foot-steps I would fain be found treading, when I shall attain unto God; who in every letter maketh mention of you in Christ Jesus. 14.1. None of these things is hidden from you, if ye be perfect in your faith and love toward Jesus Christ, for these are the beginning and end of life -- faith is the beginning and love is the end -- and the two being found in unity are God, while all things else follow in their train unto true nobility. 20.2. especially if the Lord should reveal aught to me. Assemble yourselves together in common, every one of you severally, man by man, in grace, in one faith and one Jesus Christ, who after the flesh was of David's race, who is Son of Man and Son of God, to the end that ye may obey the bishop and presbytery without distraction of mind; breaking one bread, which is the medicine of immortality and the antidote that we should not die but live for ever in Jesus Christ.
7. Ignatius, To The Magnesians, 1.2, 3.1, 6.1-6.2, 7.1, 13.2 (1st cent. CE - 2nd cent. CE)

1.2. For being counted worthy to bear a most godly name, in these bonds, which I carry about, I sing the praise of the churches; and I pray that there may be in them union of the flesh and of the spirit which are Jesus Christ's, our never-failing life -- an union of faith and of love which is preferred before all things, and -- what is more than all -- an union with Jesus and with the Father; in whom if we endure patiently all the despite of the prince of this world and escape therefrom, we shall attain unto God. 3.1. Yea, and it becometh you also not to presume upon the youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful estate, but give place to him as to one prudent in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all. 6.1. Seeing then that in the aforementioned persons I beheld your whole people in faith and embraced them, I advise you, be ye zealous to do all things in godly concord, the bishop presiding after the likeness of God and the presbyters after the likeness of the council of the Apostles, with the deacons also who are most dear to me, having been entrusted with the diaconate of Jesus Christ, who was with the Father before the worlds and appeared at the end of time. 6.2. Therefore do ye all study conformity to God and pay reverence one to another; and let no man regard his neighbour after the flesh, but love ye one another in Jesus Christ always. Let there be nothing among you which shall have power to divide you, but be ye united with the bishop and with them that preside over you as an ensample and a lesson of incorruptibility. 7.1. Therefore as the Lord did nothing without the Father, [being united with Him], either by Himself or by the Apostles, so neither do ye anything without the bishop and the presbyters. And attempt not to think anything right for yourselves apart from others: but let there be one prayer in common, one supplication, one mind, one hope, in love and in joy unblameable, which is Jesus Christ, than whom there is nothing better. 13.2. Be obedient to the bishop and to one another, as Jesus Christ was to the Father [according to the flesh], and as the Apostles were to Christ and to the Father, that there may be union both of flesh and of spirit.
8. Ignatius, To The Philadelphians, 2.1-2.2, 3.2, 5.2, 6.1, 8.1 (1st cent. CE - 2nd cent. CE)

2.1. As children therefore [of the light] of the truth, shun division and wrong doctrines; and where the shepherd is, there follow ye as sheep. 2.2. For many specious wolves with baneful delights lead captive the runners in God's race; but, where ye are at one, they will find no place. 3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. 5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. 8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you;
9. Ignatius, To The Romans, 2.1-2.2, 4.1-4.3, 5.3, 6.3, 9.1 (1st cent. CE - 2nd cent. CE)

2.1. For I would not have you to be men-pleasers but to please God, as indeed ye do please Him. For neither shall I myself ever find an opportunity such as this to attain unto God, nor can ye, if ye be silent, win the credit of any nobler work. For, if ye be silent and leave me alone, I am a word of God; but if ye desire my flesh, then shall I be again a mere cry. 2.2. [Nay] grant me nothing more than that I be poured out a libation to God, while there is still an altar ready; that forming yourselves into a chorus in love ye may sing to the Father in Jesus Christ, for that God hath vouchsafed that the bishop from Syria should be found in the West, having summoned him from the East. It is good to set from the world unto God, that I may rise unto Him. 4.1. I write to all the churches, and I bid all men know, that of my own free will I die for God, unless ye should hinder me. I exhort you, be ye not an unseasonable kindness to me. Let me be given to the wild beasts, for through them I can attain unto God. I am God's wheat, and I am ground by the teeth of wild beasts that I may be found pure bread [of Christ]. 4.2. Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God. 4.3. I do not enjoin you, as Peter and Paul did. They were Apostles, I am a convict; they were free, but I am a slave to this very hour. Yet if I shall suffer, then am I a freed-man of Jesus Christ, and I shall rise free in Him. Now I am learning in my bonds to put away every desire. 5.3. Bear with me. I know what is expedient for me. Now am I beginning to be a disciple. May nought of things visible and things invisible envy me; that I may attain unto Jesus Christ. Come fire and cross and grapplings with wild beasts, [cuttings and manglings,] wrenching of bones, hacking of limbs, crushings of my whole body, come cruel tortures of the devil to assail me. Only be it mine to attain unto Jesus Christ. 6.3. Permit me to be an imitator of the passion of my God. If any man hath Him within himself, let him understand what I desire, and let him have fellow- feeling with me, for he knoweth the things which straiten me.
10. Ignatius, To The Smyrnaeans, 8.1, 9.1, 12.2 (1st cent. CE - 2nd cent. CE)

11. Ignatius, To The Trallians, 2.1, 3.2, 7.1-7.2, 11.2 (1st cent. CE - 2nd cent. CE)

2.1. For when ye are obedient to the bishop as to Jesus Christ, it is evident to me that ye are living not after men but after Jesus Christ, who died for us, that believing on His death ye might escape death. 3.2. And I am persuaded that ye are so minded as touching these matters: for I received the ensample of your love, and I have it with me, in the person of your bishop, whose very demeanour is a great lesson, while his gentleness is power -- a man to whom I think even the godless pay reverence. 7.1. Be ye therefore on your guard against such men. And this will surely be, if ye be not puffed up and if ye be inseparable from [God] Jesus Christ and from the bishop and from the ordices of the Apostles. 7.2. He that is within the sanctuary is clean; but he that is without the sanctuary is not clean, that is, he that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience.
12. New Testament, 1 Corinthians, 1.10-1.17, 6.15, 12.12, 12.14, 12.25-12.27 (1st cent. CE - 1st cent. CE)

1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.14. For the body is not one member, but many. 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually.
13. New Testament, Acts, 19.34 (1st cent. CE - 2nd cent. CE)

19.34. But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!
14. New Testament, James, 3.5-3.6, 4.1 (1st cent. CE - 1st cent. CE)

3.5. So the tongue is also a little member, and boasts great things. See how a small fire can spread to a large forest! 3.6. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna. 4.1. Where do wars and fightings among you come from? Don't they come from your pleasures that war in your members?
15. New Testament, Colossians, 1.18, 2.19 (1st cent. CE - 1st cent. CE)

1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth.
16. New Testament, Ephesians, 4.15-4.16, 5.30 (1st cent. CE - 1st cent. CE)

4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 5.30. because we are members of his body, of his flesh and bones.
17. New Testament, Philippians, 2.17 (1st cent. CE - 1st cent. CE)

2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all.
18. New Testament, Romans, 12.4-12.5 (1st cent. CE - 1st cent. CE)

12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another.
19. Clement of Alexandria, Christ The Educator, 2.4 (2nd cent. CE - 3rd cent. CE)

20. Irenaeus, Refutation of All Heresies, 1.2.6 (2nd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
acclamations Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 186, 192, 195
altars Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177, 195
antioch Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
apostles, writings of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 194
apostles Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
artemis (goddess) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 192
asia minor, christianity in Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
asia minor, literature of Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
audience Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185, 187, 189, 193, 194
authoritative tradition, disputed Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
authority Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
bishops, and congregation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189, 190
bishops, as choir leader Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 187, 190, 200
bishops, authority of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
bishops, martyrdom of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176
bishops, of syria Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185, 195, 200
body, mutilation of Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
body Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 193
body of christ Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 193, 194
bread, as food Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 190
catholic, liturgy Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 200
catholicism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 200
chorus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177, 187, 188, 193, 194
christ-believers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 188, 189
christ Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 206, 207
classical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
clement of rome Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
coins Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189
color Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189
commerce Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
composers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 194
concord Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 206, 207
congregations, as liturgical participants Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176, 188, 189
congregations, unity of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189, 191
controversies Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 195
corinth Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159, 207
cosmology, cosmogony Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
council, vatican ii Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 200
damasus, dancers, groups of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 187
dancing Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177, 187, 188
death, of humans Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 190
devil Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
devotio Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
dissonance (δυσφωνία), musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 185, 188, 193
ecumenical, theologians Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 200
ephesians Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 188, 192, 194, 195
eucharist, theology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
exaltation, of jesus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 192
exhortations Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175
father, heavenly Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
festivals, pagan Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 187
games, and ignatius Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
greek Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 176, 177, 185, 186, 187, 188, 200
greetings Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177
harmony Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 206, 207
harmony (συμφωνία), harmonization, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 185, 188, 189, 191
heart (καρδία) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177
heresies, heretic, believers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 190
heresies, heretic, viewpoints Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 192
heresy Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 206
hylics (sarkics) Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
hymns Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
ignatios of antioch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 198
ignatius Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159, 206, 207
ignatius of antioch, judgment on Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
ignatius of antioch, on martyrdom Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
ignatius of antioch, writings Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
imagery, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185, 187, 189, 190, 191, 192
instruments, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 194
irenaeus Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
jesus, and ignatius Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
jesus Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
jewish christians Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
journeys Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176, 187, 195
judaism/jewish, female heroes Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
judaism/jewish, leadership/synagogues Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 206
key signature (in music) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185, 186, 189, 190, 192, 195
latin Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 190, 192, 194
leaders, religious or cultic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185, 192
letters Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 190, 200
love, of brothers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177, 195
martyrdom Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 176; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
melody Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189, 193, 194
metaphor Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 187, 188, 192, 193, 194, 195, 200
migrants Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
modes, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 185, 189, 190, 200
moods, verbal, indicative Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176
moods, verbal, subjunctive Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176
moral exempla Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
moral relations Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 206
music, analogy Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159, 206, 207
music, early christian Esler, The Early Christian World (2000) 778
music, musical instruments in christian imagery Esler, The Early Christian World (2000) 778
music, psalms as source of imagery Esler, The Early Christian World (2000) 778
music, theory Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 176, 185, 189
musicology Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 190
octave Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185, 188
parallelism/repetition Allison, 4 Baruch (2018) 428
paul, as model Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
paul, letters of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 193, 194
paul, participationist language in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 414
paul, teachings of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 194
paul Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
performance, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 190, 191, 193
performance, theatrical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176
persecution Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 195
pitch Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 186, 189, 190, 191
plato Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 200
pleroma Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
pneumatics Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
poetry, lyric Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 194
polycarp Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
polykarpos of smyrna Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 198
praise, singing Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 186, 192, 194, 195
prayerful singing Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 192
priest, unity among believers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 191
protestant, believers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 200
proto-orthodoxy Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189
psychics Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
reading, variant Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176
reconciliation Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 206, 207
refrain Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185, 200
resurrection Allison, 4 Baruch (2018) 428
rhetoric Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 195
rhythm Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175
rome Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 176, 187, 188, 195
sacred, liturgy Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 200
sacred, music Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 200
sanders, e.p. Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 414
saviour Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
scales, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189, 190, 192
second sophistic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189
semantic field Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 188
setting, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 189
silence Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 185, 195
singing, in unison Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 186, 187, 188, 189, 190, 191, 192, 193, 194, 195
singing, liturgical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177
slaves (δοῦλοι) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
smyrna Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 159
solo Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 188
son as christological title Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
songs, particular Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 193, 194
soul Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175
speech, as opposed to silence Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 195
spiritual/charismatic gift s Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
sunrise, sunset Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 195
syria Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185, 195, 200
three days' Allison, 4 Baruch (2018) 428
traditions, hellenistic Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
traditions, pauline Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 193
translation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 175, 176, 177, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195
unanimity (homonoia) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 186, 188, 189, 195
unison Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177, 186, 191
unity (henotes) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 186, 190, 191, 195
vices, jealousy Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 207
voice Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176, 186, 192
war Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 185
women, in worship Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 177
word-play Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 194
worship, early christian Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 192