Tiresias: The Ancient Mediterranean Religions Source Database

6777

Ignatius, To The Trallians, 4.2

nan	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.

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

9 results

1. Ignatius, To Polycarp, 3.1, 6.1 (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; 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.

2. Ignatius, To The Philadelphians, 5.1 (1st cent. CE - 2nd cent. CE)

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.

3. Ignatius, To The Ephesians, 1.3, 2.2, 4.1, 5.3, 18.1 (1st cent. CE - 2nd cent. CE)

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. 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. 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. 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?

4. Ignatius, To The Magnesians, 1.1, 1.2, 2.1-3.2, 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.

5. Ignatius, To The Philadelphians, 5.1 (1st cent. CE - 2nd cent. CE)

6. Ignatius, To The Romans, 2.1-2.2, 4.1-4.2, 5.1-5.3, 6.3, 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]. 4.2. 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. 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. 6.3. 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.

7. Ignatius, To The Smyrnaeans, 4.2, 8.1-9.1 (1st cent. CE - 2nd cent. CE)

8. Ignatius, To The Trallians, 2.2, 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. 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.

9. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 6.21.2 (2nd cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
altars	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
audience	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
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
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
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
ephesians	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
fate, of ignatius	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
harmony (συμφωνία), harmonization, musical	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
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
martyrs , ignatius of antioch	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 247
obedience	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
pathos, πάθος	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 247
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
proto-orthodoxy	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
refrain	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
rome	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
sacrifice, martyrdom as	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
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
stage	Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 196
stoicism	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 247
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
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
visualisation'	Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 247