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Tiresias: The Ancient Mediterranean Religions Source Database



6775
Ignatius, To The Romans, 9.1-9.3
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nanBut 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.


nanMy 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.


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

16 results
1. Hebrew Bible, Psalms, 1.3 (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׃ 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."
2. Clement of Rome, 1 Clement, 1.1, 65.1 (1st cent. CE - 1st cent. CE)

1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι. 65.1. Τοὺς δὲ ἀπεσταλμένους ἀφ̓ ἡμῶν Κλαύδιον Ἔφηβον καὶ Οὐαλέριον Βίτωνα σὺν καὶ Φορτουνάτῳ ἐν εἰρήνῃ μετὰ χαρᾶς ἐν τάχει ἀναπέμψατε πρὸς ἡμᾶς, ὅπως θᾶττον τὴν εὐκταίαν καὶ ἐπιποθήτην ἡμῖν εἰρήνην καὶ ὁμόνοιαν ἀπαγγέλλωσιν, εἰς τὸ τάχιον καὶ ἡμᾶς χαρῆναι περὶ τῆς εὐσταθείας ὑμῶν.
3. Ignatius, To Polycarp, 3.1, 5.1, 6.1, 7.1-7.2, 8.1-8.3 (1st cent. CE - 2nd cent. CE)

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; 5.1. Flee evil arts, or rather hold thou discourse about these. Tell my sisters to love the Lord and to be content with their husbands in flesh and in spirit. In like manner also charge my brothers in the name of Jesus Christ to love their wives, as the Lord loved the Church. 5.1. But certain persons ignorantly deny Him, or rather have been denied by Him, being advocates of death rather than of the truth; and they have not been persuaded by the prophecies nor by the law of Moses, nay nor even to this very hour by the Gospel, nor by the sufferings of each of us severally; 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. 8.1. Since I have not been able to write to all the churches, by reason of my sailing suddenly from Troas to Neapolis, as the Divine will enjoineth, thou shalt write to the churches in front, as one possessing the mind of God, to the intent that they also may do this same thing -- let those who are able send messengers, and the rest letters by the persons who are sent by thee, that ye may be glorified by an ever memorable deed -- for this is worthy of thee. 8.1. [But] shun divisions, as the beginning of evils. Do ye all follow your bishop, as Jesus Christ followed the Father, and the presbytery as the Apostles; and to the deacons pay respect, as to God's commandment. Let no man do aught of things pertaining to the Church apart from the bishop. Let that be held a valid eucharist which is under the bishop or one to whom he shall have committed it. 8.2. I salute all by name, and especially the wife of Epitropus with her whole household and her children's. I salute Attalus my beloved. I salute him that shall be appointed to go to Syria. Grace shall be with him always, and with Polycarp who sendeth him. 8.2. Wheresoever the bishop shall appear, there let the people be; even as where Jesus may be, there is the universal Church. It is not lawful apart from the bishop either to baptize or to hold a love-feast; but whatsoever he shall approve, this is well-pleasing also to God; that everything which ye do may be sure and valid. 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
4. Ignatius, To The Philadelphians, 2.1, 3.1-3.2, 5.1-5.2, 7.1-7.2, 8.1, 9.1, 10.1, 11.2 (1st cent. CE - 2nd cent. CE)

3.1. Abstain from noxious herbs, which are not the husbandry of Jesus Christ, because they are not the planting of the Father. Not that I have found division among you, but filtering. 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. 5.1. 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. 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. 7.1. For even though certain persons desired to deceive me after the flesh, yet the spirit is not deceived, being from God; for it knoweth whence it cometh and where it goeth, and it searcheth out the hidden things. I cried out, when I was among you; I spake with a loud voice, with God's own voice, Give ye heed to the bishop and the presbytery and deacons. 7.2. Howbeit there were those who suspected me of saying this, because I knew beforehand of the division of certain persons. But He in whom I am bound is my witness that I learned it not from flesh of man; it was the preaching of the Spirit who spake on this wise; Do nothing without the bishop; keep your flesh as a temple of God; cherish union; shun divisions; be imitators of Jesus Christ, as He Himself also was of His Father. 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; 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God. 10.1. Seeing that in answer to your prayer and to the tender sympathy which ye have in Christ Jesus, it hath been reported to me that the church which is in Antioch of Syria hath peace, it is becoming for you, as a church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name. 11.2. The love of the brethren which are in Troas saluteth you; from whence also I write to you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord shall honour them, even Jesus Christ, on whom their hope is set in flesh and soul and spirit, by faith, by love, by concord. Fare ye well in Christ Jesus our common hope.
5. Ignatius, To The Ephesians, None (1st cent. CE - 2nd cent. CE)

6. Ignatius, To The Magnesians, 1.1, 1.2, 2, 2.1-3.2, 3, 3.1, 4, 6.1, 6.2, 7.1, 13.2, 14, 14.1, 15, 15.1 (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.
7. Ignatius, To The Philadelphians, 2.1, 3.1-3.2, 5.1-5.2, 7.1-7.2, 8.1, 9.1, 10.1, 11.2 (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. 3.1. Abstain from noxious herbs, which are not the husbandry of Jesus Christ, because they are not the planting of the Father. Not that I have found division among you, but filtering. 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. 5.1. 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. 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. 7.1. For even though certain persons desired to deceive me after the flesh, yet the spirit is not deceived, being from God; for it knoweth whence it cometh and where it goeth, and it searcheth out the hidden things. I cried out, when I was among you; I spake with a loud voice, with God's own voice, Give ye heed to the bishop and the presbytery and deacons. 7.2. Howbeit there were those who suspected me of saying this, because I knew beforehand of the division of certain persons. But He in whom I am bound is my witness that I learned it not from flesh of man; it was the preaching of the Spirit who spake on this wise; Do nothing without the bishop; keep your flesh as a temple of God; cherish union; shun divisions; be imitators of Jesus Christ, as He Himself also was of His Father. 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; 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God. 10.1. Seeing that in answer to your prayer and to the tender sympathy which ye have in Christ Jesus, it hath been reported to me that the church which is in Antioch of Syria hath peace, it is becoming for you, as a church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name. 11.2. The love of the brethren which are in Troas saluteth you; from whence also I write to you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord shall honour them, even Jesus Christ, on whom their hope is set in flesh and soul and spirit, by faith, by love, by concord. Fare ye well in Christ Jesus our common hope.
8. Ignatius, To The Romans, 2.1-2.2, 4.1-4.3, 5.1-5.3, 6.2-6.3, 9.2-9.3 (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]. 4.2. 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. 5.1. 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. 6.2. 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. 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.
9. Ignatius, To The Smyrnaeans, 1.2, 4.2, 5.1, 8, 8.1, 8.1-9.1, 8.2, 9.1, 11.1, 11.2, 12.1, 12.2 (1st cent. CE - 2nd cent. CE)

10. Ignatius, To The Trallians, 2.1-2.2, 3.1-3.2, 4.2, 7.1-7.2, 11.1, 12.1-12.2, 13.1 (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. 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. 3.1. In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church. 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. 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. 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. 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. 12.1. I salute you from Smyrna, together with the churches of God that are present with me; men who refreshed me in all ways both in flesh and in spirit. 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. 13.1. The love of the Smyrnaeans and Ephesians saluteth you. Remember in your prayers the church which is in Syria; whereof [also] I am not worthy to be called a member, being the very last of them.
11. New Testament, 1 Peter, 2.17 (1st cent. CE - 1st cent. CE)

2.17. Honor all men. Love the brotherhood. Fear God. Honor the king.
12. New Testament, Apocalypse, 1.1 (1st cent. CE - 1st cent. CE)

1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John
13. New Testament, Ephesians, 6.18 (1st cent. CE - 1st cent. CE)

6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
14. Anon., Marytrdom of Polycarp, 1.1, 16.2, 20.1, 22.1 (2nd cent. CE - 2nd cent. CE)

1.1. 1 We write to you, brethren, the story of the martyrs and of the blessed Polycarp, who put an end to the persecution by his martyrdom as though adding the seal. For one might almost say that all that had gone before happened in order that the Lord might show to us from above a martyrdom in accordance with the Gospel. 16.2. 2 And of the elect was he indeed one, the wonderful martyr, Polycarp, who in our days was an apostolic and prophetic teacher, bishop of the Catholic Church in Smyrna. For every word which he uttered from his mouth both was fulfilled and will be fulfilled. 20.1. 1 You, indeed, asked that the events should be explained to you at length, but we have for the present explained them in summary by our brother Marcion; therefore when you have heard these things, send the letter to the brethren further on, that they also may glorify the Lord, who takes his chosen ones from his own servants. 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.
15. Irenaeus, Refutation of All Heresies, 3.3.3 (2nd cent. CE - 3rd cent. CE)

16. Origen, Against Celsus, 2.9 (3rd cent. CE - 3rd cent. CE)

2.9. The Jew continues his discourse thus: How should we deem him to be a God, who not only in other respects, as was currently reported, performed none of his promises, but who also, after we had convicted him, and condemned him as deserving of punishment, was found attempting to conceal himself, and endeavouring to escape in a most disgraceful manner, and who was betrayed by those whom he called disciples? And yet, he continues, he who was a God could neither flee nor be led away a prisoner; and least of all could he be deserted and delivered up by those who had been his associates, and had shared all things in common, and had had him for their teacher, who was deemed to be a Saviour, and a son of the greatest God, and an angel. To which we reply, that even we do not suppose the body of Jesus, which was then an object of sight and perception, to have been God. And why do I say His body? Nay, not even His soul, of which it is related, My soul is exceeding sorrowful, even unto death. But as, according to the Jewish manner of speaking, I am the Lord, the God of all flesh, and, Before Me there was no God formed, neither shall there be after Me, God is believed to be He who employs the soul and body of the prophet as an instrument; and as, according to the Greeks, he who says, I know both the number of the sand, and the measures of the sea, And I understand a dumb man, and hear him who does not speak, is considered to be a god when speaking, and making himself heard through the Pythian priestess; so, according to our view, it was the Logos God, and Son of the God of all things, who spoke in Jesus these words, I am the way, and the truth, and the life; and these, I am the door; and these, I am the living bread that came down from heaven; and other expressions similar to these. We therefore charge the Jews with not acknowledging Him to be God, to whom testimony was borne in many passages by the prophets, to the effect that He was a mighty power, and a God next to the God and Father of all things. For we assert that it was to Him the Father gave the command, when in the Mosaic account of the creation He uttered the words, Let there be light, and Let there be a firmament, and gave the injunctions with regard to those other creative acts which were performed; and that to Him also were addressed the words, Let Us make man in Our own image and likeness; and that the Logos, when commanded, obeyed all the Father's will. And we make these statements not from our own conjectures, but because we believe the prophecies circulated among the Jews, in which it is said of God, and of the works of creation, in express words, as follows: He spoke, and they were made; He commanded, and they were created. Now if God gave the command, and the creatures were formed, who, according to the view of the spirit of prophecy, could He be that was able to carry out such commands of the Father, save Him who, so to speak, is the living Logos and the Truth? And that the Gospels do not consider him who in Jesus said these words, I am the way, and the truth, and the life, to have been of so circumscribed a nature as to have an existence nowhere out of the soul and body of Jesus, is evident both from many considerations, and from a few instances of the following kind which we shall quote. John the Baptist, when predicting that the Son of God was to appear immediately, not in that body and soul, but as manifesting Himself everywhere, says regarding Him: There stands in the midst of you One whom you know not, who comes after me. For if he had thought that the Son of God was only there, where was the visible body of Jesus, how could he have said, There stands in the midst of you One whom you know not? And Jesus Himself, in raising the minds of His disciples to higher thoughts of the Son of God, says: Where two or three are gathered together in My name, there am I in the midst of you. And of the same nature is His promise to His disciples: Lo, I am with you always, even to the end of the world. And we quote these passages, making no distinction between the Son of God and Jesus. For the soul and body of Jesus formed, after the οἰκονομία, one being with the Logos of God. Now if, according to Paul's teaching, he that is joined unto the Lord is one spirit, every one who understands what being joined to the Lord is, and who has been actually joined to Him, is one spirit with the Lord; how should not that being be one in a far greater and more divine degree, which was once united with the Logos of God? He, indeed, manifested Himself among the Jews as the power of God, by the miracles which He performed, which Celsus suspected were accomplished by sorcery, but which by the Jews of that time were attributed I know not why, to Beelzebub, in the words: He casts out devils through Beelzebub, the prince of the devils. But these our Saviour convicted of uttering the greatest absurdities, from the fact that the kingdom of evil was not yet come to an end. And this will be evident to all intelligent readers of the Gospel narrative, which it is not now the time to explain.


Subjects of this text:

subject book bibliographic info
acts of phileas Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 43
addressee Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
altars Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
antioch Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
audience Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
authenticity Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
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
barnabas, letter of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 202
bishops, as choir leader Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
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
church Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
city Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
collection of letters Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
community Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
composition Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
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
dancing Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
discipleship' Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 43
ephesians Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
epistolary genre, epistolary conventions Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
fate, of ignatius Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
forgery Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 192
greetings Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
harmony (συμφωνία), harmonization, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
header and prescript/postscript) Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 192
history Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
ignatios of antioch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 198, 202
ignatius, proto-trinitarian formula Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 164
ignatius of antioch Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 23; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
interpolation Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 192
journeys Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
letters Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
martyrdom of polykarpos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 202
name Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
obedience Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
performance, musical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
persecution Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
phileas, martyr Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 43
polycarp, and church order Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 164
polycarp Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 192
polykarpos of smyrna Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 198, 202
postscript Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
prescript Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
proto-orthodoxy Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
pseudepigraphy Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
reception Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
redactor Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 192
refrain Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
roman church Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 202
rome Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
sacrifice, martyrdom as Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
seer of revelation, as intellectual Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 23
seer of revelation, christs voice/witness of jesus, functioning as Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 23
seer of revelation, communities and churches of asia, relationship to Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 23
seer of revelation, ignatius of antioch compared Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 23
seer of revelation Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 23
sender Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
silence Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
similarity Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
singing, in unison Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
smyrna Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190
stage Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
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 Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190, 192
teaching Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
tragedy Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
troas Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 190