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Tiresias: The Ancient Mediterranean Religions Source Database



6794
Irenaeus, Demonstration Of The Apostolic Teaching, 36-40
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Intertexts (texts cited often on the same page as the searched text):

9 results
1. Hebrew Bible, Isaiah, 61.2 (8th cent. BCE - 5th cent. BCE)

61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;"
2. Ignatius, To The Ephesians, 18.2 (1st cent. CE - 2nd cent. CE)

18.2. For our God, Jesus the Christ, was conceived in the womb by Mary according to a dispensation, of the seed of David but also of the Holy Ghost; and He was born and was baptized that by His passion He might cleanse water.
3. New Testament, Luke, 2.4 (1st cent. CE - 1st cent. CE)

2.4. Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David;
4. Anon., Acts of Paul, 3.5 (2nd cent. CE - 3rd cent. CE)

5. Irenaeus, Refutation of All Heresies, 1.8.1, 1.10.2-1.10.3, 1.20.1, 2.22.4-2.22.5, 2.27.2, 2.28.6-2.28.7, 2.28.9, 3.1.1, 3.2.1, 3.4.1, 3.8.1, 3.9.2, 3.12.11, 3.16.3, 3.18.7, 3.21.5, 4.26.2, 4.33.8, 4.33.15, 4.36.2, 5.35.1-5.35.2 (2nd cent. CE - 3rd cent. CE)

6. Irenaeus, Demonstration of The Apostolic Teaching, 11-19, 22, 24-27, 30-34, 37-40, 43-47, 50, 53, 6, 60, 78, 8, 89-97, 10 (2nd cent. CE - 2nd cent. CE)

7. Justin, First Apology, 32.3 (2nd cent. CE - 2nd cent. CE)

8. Justin, Dialogue With Trypho, 23.3, 43.1, 45.4, 100.3 (2nd cent. CE - 2nd cent. CE)

9. Tertullian, Against Marcion, 4.36 (2nd cent. CE - 3rd cent. CE)

4.36. When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests. Luke 18:1-8 He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that God would avenge His own elect. Luke 18:7-8 Since, then, He who judges will also Himself be the avenger, He proved that the Creator is on that account the specially good God, whom He represented as the avenger of His own elect, who cry day and night to Him. And yet, when He introduces to our view the Creator's temple, and describes two men worshipping therein with diverse feelings - the Pharisee in pride, the publican in humility - and shows us how they accordingly went down to their homes, one rejected, the other justified, Luke 18:10-14 He surely, by thus teaching us the proper discipline of prayer, has determined that that God must be prayed to from whom men were to receive this discipline of prayer- whether condemnatory of pride, or justifying in humility. I do not find from Christ any temple, any suppliants, any sentence (of approval or condemnation) belonging to any other god than the Creator. Him does He enjoin us to worship in humility, as the lifter-up of the humble, not in pride, because He brings down the proud. What other god has He manifested to me to receive my supplications? With what formula of worship, with what hope (shall I approach him?) I trow, none. For the prayer which He has taught us suits, as we have proved, none but the Creator. It is, of course, another matter if He does not wish to be prayed to, because He is the supremely and spontaneously good God! But who is this good God? There is, He says, none but one. Luke 18:19 It is not as if He had shown us that one of two gods was the supremely good; but He expressly asserts that there is one only good God, who is the only good, because He is the only God. Now, undoubtedly, He is the good God who sends rain on the just and on the unjust, and makes His sun to rise on the evil and on the good; Matthew 5:45 sustaining and nourishing and assisting even Marcionites themselves! When afterwards a certain man asked him, 'Good Master, what shall I do to inherit eternal life?' (Jesus) inquired whether he knew (that is, in other words, whether he kept) the commandments of the Creator, in order to testify that it was by the Creator's precepts that eternal life is acquired. Luke 18:18-20 Then, when he affirmed that from his youth up he had kept all the principal commandments, (Jesus) said to him: One thing you yet lack: sell all that you have, and give to the poor, and you shall have treasure in heaven; and come, follow me. Luke 18:21-22 Well now, Marcion, and all you who are companions in misery, and associates in hatred with that heretic, what will you dare say to this? Did Christ rescind the forementioned commandments: Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Honour your father and your mother? Or did He both keep them, and then add what was wanting to them? This very precept, however, about giving to the poor, was very largely diffused through the pages of the law and the prophets. This vainglorious observer of the commandments was therefore convicted of holding money in much higher estimation (than charity). This verity of the gospel then stands unimpaired: I am not come to destroy the law and the prophets, but rather to fulfil them. Matthew 5:17 He also dissipated other doubts, when He declared that the name of God and of the Good belonged to one and the same being, at whose disposal were also the everlasting life and the treasure in heaven and Himself too - whose commandments He both maintained and augmented with His own supplementary precepts. He may likewise be discovered in the following passage of Micah, saying: He has showed you, O man, what is good; and what does the Lord require of you, but to do justly, and to love mercy, and to be ready to follow the Lord your God? Now Christ is the man who tells us what is good, even the knowledge of the law. You know, says He, the commandments. To do justly- Sell all that you have; to love mercy - Give to the poor: and to be ready to walk with God - And come, says He, follow me. The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent - even from the recent assessments of Augustus, which were still probably extant at this time. But the Jesus of Marcion (although there could be no doubt of a person's having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, Jesus, You Son of David, have mercy on me? Luke 18:38 unless he was considered, in no uncertain manner, to be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? Those, however, who went before rebuked the blind man, that he should hold his peace. Luke 18:39 And properly enough; because he was very noisy, not because he was wrong about the son of David. Else you must show me, that those who rebuked him were aware that Jesus was not the Son of David, in order that they may be supposed to have had this reason for imposing silence on the blind man. But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord stood patient. Luke 18:40 Yes; but not as confirming the error, for, on the contrary, He rather displayed the Creator. Surely He could not have first removed this man's blindness, in order that he might afterwards cease to regard Him as the Son of David! However, that you may not slander His patience, nor fasten on Him any charge of dissimulation, nor deny Him to be the Son of David, He very pointedly confirmed the exclamation of the blind man - both by the actual gift of healing, and by bearing testimony to his faith: Your faith, say Christ, has made you whole. Luke 18:42 What would you have the blind man's faith to have been? That Jesus was descended from that (alien) god (of Marcion), to subvert the Creator and overthrow the law and the prophets? That He was not the destined offshoot from the root of Jesse, and the fruit of David's loins, the restorer also of the blind? But I apprehend there were at that time no such stone-blind persons as Marcion, that an opinion like this could have constituted the faith of the blind man, and have induced him to confide in the mere name, of Jesus, the Son of David. He, who knew all this of Himself, and wished others to know it also, endowed the faith of this man - although it was already gifted with a better sight, and although it was in possession of the true light - with the external vision likewise, in order that we too might learn the rule of faith, and at the same time find its recompense. Whosoever wishes to see Jesus the Son of David must believe in Him; through the Virgin's birth. He who will not believe this will not hear from Him the salutation, Your faith has saved you. And so he will remain blind, falling into Antithesis after Antithesis, which mutually destroy each other, just as the blind man leads the blind down into the ditch. For (here is one of Marcion's Antitheses): whereas David in old time, in the capture of Sion, was offended by the blind who opposed his admission (into the stronghold) - in which respect (I should rather say) that they were a type of people equally blind, who in after-times would not admit Christ to be the son of David - so, on the contrary, Christ succoured the blind man, to show by this act that He was not David's son, and how different in disposition He was, kind to the blind, while David ordered them to be slain. If all this were so, why did Marcion allege that the blind man's faith was of so worthless a stamp? The fact is, the Son of David so acted, that the Antithesis must lose its point by its own absurdity. Those persons who offended David were blind, and the man who now presents himself as a suppliant to David's son is afflicted with the same infirmity. Therefore the Son of David was appeased with some sort of satisfaction by the blind man when He restored him to sight, and added His approval of the faith which had led him to believe the very truth, that he must win to his help the Son of David by earnest entreaty. But, after all, I suspect that it was the audacity (of the old Jebusites) which offended David, and not their malady.


Subjects of this text:

subject book bibliographic info
exegesis, allegorical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244
exegesis, in gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244, 245
exegesis, in irenaeus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244, 245
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244, 245
god, economic work Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 154
hippolytus of rome Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
ignatius Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
irenaeus, criticism of gnostic exegesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244, 245
irenaeus, demonstration Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 154
irenaeus Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
jewish people Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244
john chrysostom, biblical exegesis Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
justin martyr Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
mary (mother of jesus), descendant of david Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
mary (mother of jesus), descendant of jacob Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
scripture, as contested authority Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244, 245
succession, authentic succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244, 245
tertullian Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
theophilus, iii corinthians Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
victorinus of pettau' Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74
way (jesus as), to correlate church and paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 154
εἱρμός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244
πιθανολογία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 245
τάξις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 244
ὑπόθεσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 245