Tiresias: The Ancient Mediterranean Religions Source Database

6775

Ignatius, To The Romans, 4.2
nan 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.

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1. Hebrew Bible, Proverbs, 10.24 (9th cent. BCE - 3rd cent. BCE) 10.24. מְגוֹרַת רָשָׁע הִיא תְבוֹאֶנּוּ וְתַאֲוַת צַדִּיקִים יִתֵּן׃ 10.24. The fear of the wicked, it shall come upon him; And the desire of the righteous shall be granted."
2. Anon., Didache, 14 (1st cent. CE - 2nd cent. CE) 14. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.
3. Clement of Rome, 1 Clement, 36 (1st cent. CE - 1st cent. CE) 36. This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, who, being the brightness of His majesty, is by so much greater than the angels, as He has by inheritance obtained a more excellent name than they. Hebrews 1:3-4 For it is thus written, Who makes His angels spirits, and His ministers a flame of fire. But concerning His Son the Lord spoke thus: You are my Son, today have I begotten You. Ask of me, and I will give You the heathen for Your inheritance, and the uttermost parts of the earth for Your possession. And again He says to Him, Sit at my right hand, until I make Your enemies Your footstool. But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.
4. Epictetus, Enchiridion, 21 (1st cent. CE - 2nd cent. CE)
5. Ignatius, To Polycarp, 2.3, 3.1, 6.1, 7.1 (1st cent. CE - 2nd cent. CE) 2.3. The season requireth thee, as pilots require winds or as a storm-tossed mariner a haven, that it may attain unto God. Be sober, as God's athlete. The prize is incorruption and life eternal, concerning which thou also art persuaded. In all things I am devoted to thee -- I and my bonds which thou didst cherish. 3.1. Let not those that seem to be plausible and yet teach strange doctrine dismay thee. Stand thou firm, as an anvil when it is smitten. It is the part of a great athlete to receive blows and be victorious. But especially must we for God's sake endure all things, that He also may endure us. 3.1. For I know and believe that He was in the flesh even after the resurrection; 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. 7.1. Seeing that the church which is in Antioch of Syria hath peace, as it hath been reported to me, through your prayers, I myself also have been the more comforted since God hath banished my care; if so be I may through suffering attain unto God, that I may be found a disciple through your intercession. 7.1. They therefore that gainsay the good gift of God perish by their questionings. But it were expedient for them to have love, that they may also rise again.
6. Ignatius, To The Philadelphians, 3.3, 5.1 (1st cent. CE - 2nd cent. CE) 3.3. Be not deceived, my brethren. If any man followeth one that maketh a schism, he doth not inherit the kingdom of God. If any man walketh in strange doctrine, he hath no fellowship with the passion. 5.1. My brethren, my heart overfloweth altogether in love towards you; and rejoicing above measure I watch over your safety; yet not I, but Jesus Christ, wearing whose bonds I am the more afraid, because I am not yet perfected. But your prayer will make me perfect [unto God], that I may attain unto the inheritance wherein I have found mercy, taking refuge in the Gospel as the flesh of Jesus and in the Apostles as the presbytery of the Church.
7. Ignatius, To The Ephesians, 1.2-1.3, 2.2, 3.1, 4.1-4.2, 5.3, 10.1, 12.1, 18.1 (1st cent. CE - 2nd cent. CE) 1.2. for when ye heard that I was on my way from Syria, in bonds for the sake of the common Name and hope, and was hoping through your prayers to succeed in fighting with wild beasts in Rome, that by so succeeding I might have power to be a disciple, ye were eager to visit me: -- 1.3. eeing then that in God's name I have received your whole multitude in the person of Onesimus, whose love passeth utterance and who is moreover your bishop [in the flesh] -- and I pray that ye may love him according to Jesus Christ and that ye all may be like him; for blessed is He that granted unto you according to your deserving to have such a bishop: -- 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. 3.1. I do not command you, as though I were somewhat. For even though I am in bonds for the Name's sake, I am not yet perfected in Jesus Christ. [For] now am I beginning to be a disciple; and I speak to you as to my school-fellows. For I ought to be trained by you for the contest in faith, in admonition, in endurance, in long-suffering. 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. 4.2. And 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. 5.3. Whosoever therefore cometh not to the congregation, he doth thereby show his pride and hath separated himself; for it is written, God resisteth the proud. Let us therefore be careful not to resist the bishop, that by our submission we may give ourselves to God. 10.1. And pray ye also without ceasing for the rest of mankind (for there is in them a hope of repentance), that they may find God. Therefore permit them to take lessons at least from your works. 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. 18.1. My spirit is made an offscouring for the Cross, which is a stumbling-block to them that are unbelievers, but to us salvation and life eternal. Where is the wise? Where is the disputer? Where is the boasting of them that are called prudent?
8. Ignatius, To The Magnesians, 1.1, 1.2, 2.1-3.2, 5.2, 9.1, 10.1, 14, 14.1 (1st cent. CE - 2nd cent. CE) 1.1. When I learned the exceeding good order of your love in the ways of God, I was gladdened and I determined to address you in the faith of Jesus Christ.
9. Ignatius, To The Philadelphians, 3.3, 5.1 (1st cent. CE - 2nd cent. CE) 3.3. Be not deceived, my brethren. If any man followeth one that maketh a schism, he doth not inherit the kingdom of God. If any man walketh in strange doctrine, he hath no fellowship with the passion. 5.1. My brethren, my heart overfloweth altogether in love towards you; and rejoicing above measure I watch over your safety; yet not I, but Jesus Christ, wearing whose bonds I am the more afraid, because I am not yet perfected. But your prayer will make me perfect [unto God], that I may attain unto the inheritance wherein I have found mercy, taking refuge in the Gospel as the flesh of Jesus and in the Apostles as the presbytery of the Church.
10. Ignatius, To The Romans, 2.1-2.2, 4.1, 4.3, 5.1-5.3, 6.1-6.3, 7.1-7.3, 9.1-9.3 (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]. 4.3. 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. 5.1. From Syria even unto Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only wax worse when they are kindly treated. Howbeit through their wrong doings I become more completely a disciple; yet am I not hereby justified. 5.2. May I have joy of the beasts that have been prepared for me; and I pray that I may find them prompt; nay I will entice them that they may devour me promptly, not as they have done to some, refusing to touch them through fear. Yea though of themselves they should not be willing while I am ready, I myself will force them to it. 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. 6.1. The farthest bounds of the universe shall profit me nothing, neither the kingdoms of this world. It is good for me to die for Jesus Christ rather than to reign over the farthest bounds of the earth. Him I seek, who died on our behalf; Him I desire, who rose again [for our sake]. The pangs of a new birth are upon me. 6.2. Bear with me, brethren. Do not hinder me from living; do not desire my death. Bestow not on the world one who desireth to be God's, neither allure him with material things. Suffer me to receive the pure light. When I am come thither, then shall I be a man. 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. 7.1. The prince of this world would fain tear me in pieces and corrupt my mind to Godward. Let not any of you therefore who are near abet him. Rather stand ye on my side, that is on God's side. Speak not of Jesus Christ and withal desire the world. 7.2. Let not envy have a home in you. Even though I myself, when I am with you, should beseech you, obey me not; but rather give credence to these things which I write to you. [For] I write to you in the midst of life, yet lusting after death. My lust hath been crucified, and there is no fire of material longing in me, but only water living +and speaking+ in me, saying within me, Come to the Father. 7.3. I have no delight in the food of corruption or in the delights of this life. I desire the bread of God, which is the flesh of Christ who was of the seed of David; and for a draught I desire His blood, which is love incorruptible. 9.2. But for myself I am ashamed to be called one of them; for neither am I worthy, being the very last of them and an untimely birth: but I have found mercy that I should be some one, if so be I shall attain unto God. 9.3. My spirit saluteth you, and the love of the churches which received me in the name of Jesus Christ, not as a mere wayfarer: for even those churches which did not lie on my route after the flesh went before me from city to city.
11. Ignatius, To The Smyrnaeans, 4.2, 8.1-9.1 (1st cent. CE - 2nd cent. CE)
12. Ignatius, To The Trallians, 2.2, 4.2, 11.1, 12.2 (1st cent. CE - 2nd cent. CE) 2.2. It is therefore necessary, even as your wont is, that ye should do nothing without the bishop; but be ye obedient also to the presbytery, as to the Apostles of Jesus Christ our hope; for if we live in Him, we shall also be found in Him. 4.2. For though I desire to suffer, yet I know not whether I am worthy: for the envy of the devil is unseen indeed by many, but against me it wages the fiercer war. So then I crave gentleness, whereby the prince of this world is brought to nought. 11.1. Shun ye therefore those vile offshoots that gender a deadly fruit, whereof if a man taste, forthwith he dieth. For these men are not the Father's planting: for if they had been, they would have been seen to be branches of the Cross, and their fruit imperishable -- the Cross whereby He through His passion inviteth us, being His members. Now it cannot be that a head should be found without members, seeing that God promiseth union, and this union is Himself. 12.2. My bonds exhort you, which for Jesus Christ's sake I bear about, entreating that I may attain unto God; abide ye in your concord and in prayer one with another. For it becometh you severally, and more especially the presbyters, to cheer the soul of your bishop unto the honour of the Father [and to the honour] of Jesus Christ and of the Apostles.
13. New Testament, 1 Corinthians, 15 (1st cent. CE - 1st cent. CE)
14. New Testament, 2 Corinthians, 6.1-6.10, 11.21-11.33 (1st cent. CE - 1st cent. CE)
15. New Testament, 2 Thessalonians, 3.3 (1st cent. CE - 1st cent. CE) 3.3. But the Lord is faithful, who will establish you, and guard you from the evil one.
16. New Testament, Apocalypse, 1.20, 6.9-6.10 (1st cent. CE - 1st cent. CE) 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 6.9. When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. 6.10. They cried with a loud voice, saying, "How long, Master, the holy and true, do you not judge and avenge our blood on those who dwell on the earth?
17. New Testament, Galatians, 5.24, 6.14 (1st cent. CE - 1st cent. CE) 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world.
18. New Testament, Hebrews, 9.11-9.15 (1st cent. CE - 1st cent. CE) 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance.
19. New Testament, Philippians, 2.17, 3.17, 3.21 (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. 3.17. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
20. New Testament, Romans, 6.2-6.6 (1st cent. CE - 1st cent. CE) 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin.
21. New Testament, Matthew, 28.20 (1st cent. CE - 1st cent. CE) 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
22. Seneca The Younger, Letters, 102.27 (1st cent. CE - 1st cent. CE)
23. Anon., Marytrdom of Polycarp, 2.3, 3.1, 5.1, 6.1, 7.2, 11.2, 12.3, 13.2, 14.1-14.2, 15.2, 17.1, 17.3, 18.2-18.3, 19.1, 22.1 (2nd cent. CE - 2nd cent. CE) 2.3. 3 And paying heed to the grace of Christ they despised worldly tortures, by a single hour purchasing everlasting life. And the fire of their cruel torturers had no heat for them, for they set before their eyes an escape from the fire which is everlasting and is never quenched, and with the eyes of their heart they looked up to the good things which are preserved for those who have endured, `which neither ear hath heard nor hath eye seen, nor hath it entered into the heart of man,' but it was shown by the Lord to them who were no longer men but already angels. 3.1. 1 But thanks be to God, for he had no power over any. For the most noble Germanicus encouraged their fears by the endurance which was in him, and he fought gloriously with the wild beasts. For when the Pro-Consul wished to persuade him and bade him have pity on his youth, he violently dragged the beast towards himself, wishing to be released more quickly from their unrighteous and lawless life. 5.1. 1 But the most wonderful Polycarp, when he first heard it, was not disturbed, but wished to remain in the city; but the majority persuaded him to go away quietly, and he went out quietly to a farm, not far distant from the city, and stayed with a few friends, doing nothing but pray night and day for all, and for the Churches throughout the world, as was his custom. 6.1. 1 And when the searching for him persisted he went to another farm; and those who were searching for him came up at once, and when they did not find him, they arrested young slaves, and one of them confessed under torture. 7.2. 2 So when he heard that they had arrived he went down and talked with them, while those who were present wondered at his age and courage, and whether there was so much haste for the arrest of an old man of such a kind. Therefore he ordered food and drink to be set before them at that hour, whatever they should wish, and he asked them to give him an hour to pray without hindrance. 11.2. 2 And he said again to him: "I will cause you to be consumed by fire, if you despise the beasts, unless you repent." But Polycarp said: "You threaten with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. But why are you waiting? Come, do what you will. 12.3. 3 Then they found it good to cry out with one mind that he should burn Polycarp alive, for the vision which had appeared to him on his pillow must be fulfilled, when he saw it burning, while he was praying, and he turned and said prophetically to those of the faithful who were with him, "I must be burnt alive. 13.2. 2 Now when the fire was ready he put off all his clothes, and loosened his girdle and tried also to take off his shoes, though he did not do this before, because each of the faithful was always zealous, which of them might the more quickly touch his flesh. For he had been treated with all respect because of his noble life, even before his martyrdom. 14.1. 1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee! 14.2. 2 I bless thee, that Thou hast granted me this day and hour, that I may share, among the number of the martyrs, in the cup of thy Christ, for the Resurrection to everlasting life, both of soul and body in the immortality of the Holy Spirit. And may I, to-day, be received among them before Thee, as a rich and acceptable sacrifice, as Thou, the God who lies not and is truth, hast prepared beforehand, and shown forth, and fulfilled. 15.2. 2 For the fire made the likeness of a room, like the sail of a vessel filled with wind, and surrounded the body of the martyr as with a wall, and he was within it not as burning flesh, but as bread that is being baked, or as gold and silver being refined in a furnace. And we perceived such a fragrant smell as the scent of incense or other costly spices. 17.1. 1 But the jealous and envious evil one who resists the family of the righteous, when he saw the greatness of his martyrdom, and his blameless career from the beginning, and that he was crowned with the crown of immortality, and had carried off the unspeakable prize, took care that not even his poor body should be taken away by us, though many desired to do so, and to have fellowship with his holy flesh. 17.3. 3 For him we worship as the Son of God, but the martyrs we love as disciples and imitators of the Lord; and rightly, because of their unsurpassable affection toward their own King and Teacher. God grant that we too may be their companions and fellow-disciples. 18.2. 2 Thus we, at last, took up his bones, more precious than precious stones, and finer than gold, and put them where it was meet. 18.3. 3 There the Lord will permit us to come together according to our power in gladness and joy, and celebrate the birthday of his martyrdom, both in memory of those who have already contested, and for the practice and training of those whose fate it shall be. 19.1. 1 Such was the lot of the blessed Polycarp, who though he was, together with those from Philadelphia, the twelfth martyr in Smyrna, is alone especially remembered by all, so that he is spoken of in every place, even by the heathen. He was not only a famous teacher, but also a notable martyr, whose martyrdom all desire to imitate, for it followed the Gospel of Christ. 22.1. 1 We bid you God-speed, brethren, who walk according to the Gospel, in the word of Jesus Christ (with whom be glory to God and the Father and the Holy Spirit), for the salvation of the Holy Elect, even as the blessed Polycarp suffered martyrdom, in whose footsteps may it be granted us to be found in the Kingdom of Jesus Christ.
24. Irenaeus, Refutation of All Heresies, 4.17-4.18, 5.28.4 (2nd cent. CE - 3rd cent. CE) 4.17. Those who are born in Gemini will be of the following description: red countece, size not very large, evenly proportioned limbs, black eyes as if anointed with oil, cheeks turned down, and large mouth, contracted eyebrows; they conquer all things, they retain whatever possessions they acquire, they are extremely rich, penurious, niggardly of what is peculiarly their own, profuse in the pleasures of women, equitable, musical, liars. And the same by nature are learned, reflective, inquisitive, arriving at their own decisions, concupiscent, sparing of what belongs to themselves, liberal, quiet, prudent, crafty, they form many designs, calculators, accusers, importunate, not prosperous, they are beloved by the fair sex, merchants; as regards friendship, not to any considerable extent useful. 4.18. Those born in Cancer are of the following description: size not large, hair like a dog, of a reddish color, small mouth, round head, pointed forehead, grey eyes, sufficiently beautiful, limbs somewhat varying. The same by nature are wicked, crafty, proficients in plans, insatiable, stingy, ungracious, illiberal, useless, forgetful; they neither restore what is another's, nor do they ask back what is their own; as regards friendship, useful.
25. Justin, Dialogue With Trypho, 13, 41, 111 (2nd cent. CE - 2nd cent. CE) 111. The two advents were signified by the two goats. Other figures of the first advent, in which the Gentiles are freed by the blood of Christ Justin: And that it was declared by symbol, even in the time of Moses, that there would be two advents of this Christ, as I have mentioned previously, [is manifest] from the symbol of the goats presented for sacrifice during the fast. And again, by what Moses and Joshua did, the same thing was symbolically announced and told beforehand. For the one of them, stretching out his hands, remained till evening on the hill, his hands being supported; and this reveals a type of no other thing than of the cross: and the other, whose name was altered to Jesus (Joshua), led the fight, and Israel conquered. Now this took place in the case of both those holy men and prophets of God, that you may perceive how one of them could not bear up both the mysteries: I mean, the type of the cross and the type of the name. For this is, was, and shall be the strength of Him alone, whose name every power dreads, being very much tormented because they shall be destroyed by Him. Therefore our suffering and crucified Christ was not cursed by the law, but made it manifest that He alone would save those who do not depart from His faith. And the blood of the passover, sprinkled on each man's door-posts and lintel, delivered those who were saved in Egypt, when the first-born of the Egyptians were destroyed. For the passover was Christ, who was afterwards sacrificed, as also Isaiah said, 'He was led as a sheep to the slaughter.' Isaiah 53:7 And it is written, that on the day of the passover you seized Him, and that also during the passover you crucified Him. And as the blood of the passover saved those who were in Egypt, so also the blood of Christ will deliver from death those who have believed. Would God, then, have been deceived if this sign had not been above the doors? I do not say that; but I affirm that He announced beforehand the future salvation for the human race through the blood of Christ. For the sign of the scarlet thread, which the spies, sent to Jericho by Joshua, son of Nave (Nun), gave to Rahab the harlot, telling her to bind it to the window through which she let them down to escape from their enemies, also manifested the symbol of the blood of Christ, by which those who were at one time harlots and unrighteous persons out of all nations are saved, receiving remission of sins, and continuing no longer in sin.
26. Marcus Aurelius Emperor of Rome, Meditations, 2.1 (2nd cent. CE - 2nd cent. CE)
27. Pseudo Clementine Literature, Homilies, 8.23 (3rd cent. CE - 4th cent. CE)
28. Pseudo Clementine Literature, Recognitions, 1.39, 1.49 (4th cent. CE - 5th cent. CE) 1.39. But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water among them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God. 1.49. His coming, therefore, was predicted by Moses, who delivered the law of God to men; but by another also before him, as I have already informed you. He therefore intimated that He should come, humble indeed in His first coming, but glorious in His second. And the first, indeed, has been already accomplished; since He has come and taught, and He, the Judge of all, has been judged and slain. But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets- especially Jacob and Moses- spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prophets spoke not of things to come, according to the sequence of things; otherwise they might seem merely as wise men to have conjectured what the sequence of things pointed out.

Subjects of this text:

subject	book bibliographic info
alce	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67
altars	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
amphitheater	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
angels, heavenly mansion of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
antioch	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167, 170; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
arena	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
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, 67
athletes	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 236
audience	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
author	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167, 170
authoritative tradition, disputed	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
authority	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
baptism	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
beast	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130, 167
bible	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 236
bishop	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167, 170
bishops, as choir leader	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
blood	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
body, mutilation of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
body and soul	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
bones	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
catechesis	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
center	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
chorus	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
christ-believers	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
churches, smyrna	Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 309
clement of alexandria	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
codex tchacos, martyrdom	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
codex tchacos, sacrifice	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
community	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
congregations, and their leaders	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
controversies	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
cult	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167, 170
cult of saints, relics in	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67
dancing	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
death	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130, 170
desire (epithumia)	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
devil, intervention of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67
devotio	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
disciple(ship), as succeeding teachers	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 194
disciple	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130, 167
disciples, visions of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
docetists	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 193, 194
emperor	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
entertainment	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
ephesians	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
epinoia, the eucharist	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
eucharist	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
external vs. internal	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
fate, of ignatius	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
fire	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
food	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
fragmentation	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 242
games, and ignatius	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55, 67
games	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
god	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
harmony (συμφωνία), harmonization, musical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
heaven, visions of altars and sacrifices in	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
herod (captain of guard)	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67
historia ecclesia (eusebius)	Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 208
holocaust	Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 309
human sacrifice	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
ignatius, opponents	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 193, 194
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, 67
ignatius of antioch, writings	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
ignatius of antioch	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22
ignatius of antioch (martyr)	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130, 167, 170
invocation	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
irenaeus of lyons	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
jesus, and ignatius	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
jesus, as sacrifice	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
jesus, as teacher	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 193
jesus, jesus christ	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
jesus, suffering of	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 194
journeys	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
joy	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
justin	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
letters	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
libation	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
love	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
martyr, martyrdom	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 193, 194
martyrdom, martyr, desire	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
martyrdom, martyr, fiction, fictional, fictionalized	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
martyrdom, martyr, imagination, imagined	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
martyrdom, martyr, roman empire, imperial power	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
martyrdom	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
martyrdom of polycarp, dating of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67
martyrdom of polycarp, depiction of martyrdom	Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 245
martyrdom of polycarp	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67
martyrs , ignatius of antioch	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 236, 242
memoria, memorial	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
menstruation	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
minucius felix	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
necropolitics (achilles mbembe)	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
nicetes	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67
noble death	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 236
obedience	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
origen	Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 309
pagan, pagans, pagan gods	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
pagan, pagans	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
pain, premeditation	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 242
pastoral epistles, the, polemics	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 193
pathos, πάθος	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 236
paul, as model	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55
paul, seer of revelation compared	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22
paul	Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 309
performance, musical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
periphery	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
persecution	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167, 170
polycarp, body of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67
power	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
praemeditatio	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 242
priests	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
proto-orthodoxy	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
ps.-clementine literature on baptism	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
ps.-clementine literature on demons	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
rational choice theory	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 236
refrain	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
relics	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167, 170
remembrance	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
repentance	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
righteous, the	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
romans, roman empire	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
romans	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
rome	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130, 167, 170
sacred death, church fathers attitude	Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 309
sacrifice, martyrdom as	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
sacrifice, sacrificial	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
sacrifice	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
sacrifices, martyrdom	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
sacrifices, of humans	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
sacrifices, of jesus	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
sacrifices, the eucharist	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
sarcophagus	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
sea, seaside, seascapes	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
seer of revelation, christs voice/witness of jesus, functioning as	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22
seer of revelation, communities and churches of asia, relationship to	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22
seer of revelation, ignatius of antioch compared	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22
seer of revelation, paul compared	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22
seer of revelation	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 22
self, self-sacrificial	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
self	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
seneca	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 242
sexual relations in second- and third-century christian sources'	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
silence	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
singing, in unison	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
smyrna	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 193
soldiers	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
sovereignty	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
stage	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
story	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
subjectivity	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
suffering, exemplary	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
symbols	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
syria	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
tatian	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
teaching	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
ten commandments	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
theology	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
tomb	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 130
torture	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 170
tragedy	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
trajan	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167, 170
trial	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
vision	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167
visions, of heavenly altars and sacrifices	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 326
witness	Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 167