Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 1.13.3

nan It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: it behoves us to become one. Receive first from me and by me [the gift of] Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently [from emotion], reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens. to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him.

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1. Hebrew Bible, Deuteronomy, 8.3 (9th cent. BCE - 3rd cent. BCE) 8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live."
2. Hebrew Bible, Exodus, 7.11 (9th cent. BCE - 3rd cent. BCE) 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts."
3. Hebrew Bible, Isaiah, 29.14 (8th cent. BCE - 5th cent. BCE) 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid."
4. Plato, Cratylus, 384b (5th cent. BCE - 4th cent. BCE)
5. Plato, Greater Hippias, 281b (5th cent. BCE - 4th cent. BCE) 281b. So I have often gone as envoy to other states, but most often and concerning the most numerous and important matters to Lacedaemon . For that reason, then, since you ask me, I do not often come to this neighborhood. Soc. That’s what it is, Hippias, to be a truly wise and perfect man! For you are both in your private capacity able to earn much money from the young
6. Plato, Philebus, 16c (5th cent. BCE - 4th cent. BCE) 16c. Soc. One which is easy to point out, but very difficult to follow for through it all the inventions of art have been brought to light. See this is the road I mean. Pro. Go on what is it? Soc. A gift of gods to men, as I believe, was tossed down from some divine source through the agency of a Prometheus together with a gleaming fire; and the ancients, who were better than we and lived nearer the gods, handed down the tradition that all the things which are ever said to exist are sprung from one and many and have inherent in them the finite and the infinite. This being the way in which these things are arranged
7. Septuagint, Ecclesiasticus (Siracides), 32.4 (2nd cent. BCE - 2nd cent. BCE) 32.4. Where there is entertainment, do not pour out talk;do not display your cleverness out of season.
8. Septuagint, Wisdom of Solomon, 13.1-13.9 (2nd cent. BCE - 1st cent. BCE) 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator. 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. Yet again, not even they are to be excused; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things?
9. Philo of Alexandria, On The Posterity of Cain, 53, 101 (1st cent. BCE - 1st cent. CE) 101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--
10. Philo of Alexandria, That The Worse Attacks The Better, 1 (1st cent. BCE - 1st cent. CE) 1. And Cain said to Abel his brother, "Let us go to the field. And it came to pass, that while they were in the field, Cain rose up against Abel his brother, and slew Him." What Cain proposes to do is this: having by invitation led Abel on to a dispute, to convince him by main force, using plausible and probable sophisms; for the field to which he invites him to come, we may call a symbol of rivalry and contention, forming our conjectures of things that are uncertain from our perception of those which are manifest.
11. Anon., Didache, 11.3 (1st cent. CE - 2nd cent. CE)
12. New Testament, 1 Corinthians, 1.19-1.29, 3.18-3.20, 6.1-6.11 (1st cent. CE - 1st cent. CE) 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 3.18. Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness. 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.4. If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly? 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 6.6. Butbrother goes to law with brother, and that before unbelievers! 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.8. No, but you yourselves do wrong, and defraud, and thatagainst your brothers. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God.
13. New Testament, 1 Timothy, 1.4, 4.7 (1st cent. CE - 1st cent. CE) 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness.
14. New Testament, 2 Peter, 1.16 (1st cent. CE - 1st cent. CE) 1.16. For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
15. New Testament, 2 Timothy, 4.4 (1st cent. CE - 1st cent. CE) 4.4. and will turn away their ears from the truth, and turn aside to fables.
16. New Testament, Acts, 8.9, 20.11 (1st cent. CE - 2nd cent. CE) 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed.
17. New Testament, Ephesians, 2.2 (1st cent. CE - 1st cent. CE) 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience;
18. New Testament, Romans, 1.21-1.22 (1st cent. CE - 1st cent. CE) 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools
19. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE) 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain;
20. New Testament, Matthew, 10.8, 11.25 (1st cent. CE - 1st cent. CE) 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.
21. Athenagoras, Apology Or Embassy For The Christians, 24.2 (2nd cent. CE - 2nd cent. CE)
22. Clement of Alexandria, Christ The Educator, 1.2 (2nd cent. CE - 3rd cent. CE)
23. Hippolytus, Refutation of All Heresies, 1.13.2, 1.13.4, 6.41.2 (2nd cent. CE - 3rd cent. CE)
24. Irenaeus, Refutation of All Heresies, 1, 1.10.1, 1.11.1, 1.12.1, 1.13, 1.13.1, 1.13.2, 1.13.4, 1.13.5, 1.13.6, 1.13.7, 1.14.7, 1.15.6, 1.16.3, 1.2.1, 1.21.1, 1.21.2, 1.21.3, 1.21.4, 1.22.2, 1.23, 1.23.4, 1.24, 1.25, 1.25.3, 1.25.4, 1.25.5, 1.26, 1.26.3, 1.27, 1.27.2, 1.28, 1.28.1, 1.28.2, 1.29, 1.29.1, 1.30, 1.31, 1.31.2, 1.31.3, 1.4.3, 1.6.3, 1.6.4, 1.8.1, 2.14.5, 2.19.7, 2.26.1, 2.26.3, 2.28.7, 2.28.9, 2.30.1, 2.31.3, 2.32.2, 2.32.4, 2.33.4, 2.pre, 3.1.1, 3.15.2, 3.16.8, 3.17.4, 3.2.2, 3.24.1, 3.3.1, 3.3.2, 3.3.3, 3.3.4, 3.4.2, 3.4.3, 3.pre, 4.18.4, 4.19.1, 4.34.1, 5.20.1, 5.20.2, 5.22.2, 5.26.2, 5.28.1, 5.3.2, 5.3.3, i. pref. 2 (2nd cent. CE - 3rd cent. CE)
25. Justin, First Apology, 14 (2nd cent. CE - 2nd cent. CE) 14. For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son - we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from Him, for He was no sophist, but His word was the power of God.
26. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE)
27. Babylonian Talmud, Sanhedrin, 74a (3rd cent. CE - 6th cent. CE) 74a. רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב 74a. bRav Pappa says:The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated bwith regard toa young woman who was bseduced, andin the case of seduction ball agreethat the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual., bAbaye says:The ruling of the mishna is stated bwith regard toa young woman who was raped in a case bwhereone was bable to saveher by injuring the pursuer bin one of his limbs,so that it was not necessary to kill him in order to achieve her rescue, band it isin accordance with the opinion of bRabbi Yonatan ben Shaul. As it is taughtin a ibaraita /i: bRabbi Yonatan ben Shaul says:If ba pursuer was pursuing another to kill him, andone was bable to savethe pursued party without killing the pursuer, but instead by injuring him bin one of his limbs, but he did not save himin this manner and rather chose to kill him, bhe is executed on his accountas a murderer.,The Gemara explains: bWhat is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men striveand strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). bAndconcerning this bRabbi Elazar says: The verse is speaking of striving to kill,where each man was trying to kill the other. The proof is bthat it is written: “But if any harm ensues, then you shall give life for life”(Exodus 21:23), and if there was no intention to kill, why should he be executed? bAnd even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,”teaching that he must pay the monetary value of the fetus to the woman’s husband., bGranted, if you saythat in a case where one is bable to savethe pursued party by injuring the pursuer bin one of his limbs, he may not savethe pursued party batthe cost of the pursuer’s blife,and if he killed the pursuer rather than injure him he is liable to receive the death penalty, bthat is how you findthe possibility bthatthe one who ultimately struck the woman bwould be punished.This would be in a case bwhere it was possible to savethe man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, bin one of his limbs.In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine., bBut if you saythat even if one is bable to savethe pursued party by injuring the pursuer bin one of his limbs, he can also save him atthe cost of the pursuer’s blife, how can you findthe possibility bthatthe one who ultimately struck the woman bwould be punished?When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the ihalakhais that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: bPerhaps it is different here becausehis two liabilities are not on account of the same person; rather, his liability to be put to bdeath is on account of thisperson, the man with whom he fought, bwhilehis liability to give bpayment is on account of thatperson, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There bis no difference. As Rava says:If ba pursuer was pursuing anotherto kill him, bandduring the course of the chase the pursuer bbroke vesselsbelonging beither to the person being pursued or to anyone else,he is bexemptfrom paying for the broken vessels. bWhat is the reasonfor this? The reason is that bhe is liable to be killed,since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: bAndif bthe pursuedparty bbroke vesselswhile fleeing from the pursuer, if those vessels bbelonged to the pursuer,the pursued party is bexempt.But if they bbelonged to anyoneelse, he is bliableto pay for them. The Gemara explains: If the vessels bbelonged to the pursuer,he is bexempt.The reason for this is bso that thepursuer’s bproperty should not be more precious tothe pursuer bthan hisown bbody.Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged bto anyoneelse, he is bliable, as he saved himself atthe expense of banother’s property,and that other person should not have to suffer a loss on his account.,Rava continues: bButif one bpursuer was pursuinganother bpursuerin order bto save him,i.e., if he was trying to save the person being pursued by killing the pursuer, bandwhile doing so bhe broke vesselsbelonging beither to the pursuer or to the one being pursued, or to anyoneelse, he is bexemptfrom paying for them. The Gemara comments: This bis not bystrict blaw,as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is bbecause if you do not saythat he is exempt, it will bbe found that no person will save another from a pursuer,as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: bButwith regard to bone who pursues an animalto sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. bIt is taughtin a ibaraita /i: bRabbi Shimon ben Yoḥai says: One whoseeks to bworship idols may be savedfrom transgressing batthe cost of bhis life.This is derived bthrough an ia fortiori /iinference: bIfto avoid bthe degradation of an ordinaryperson, such as in the case of a rapist who degrades his victim, bhe can be savedeven batthe cost of bhis life, all the more sois it bnotclear that one may kill the transgressor to avoid bthe degrading ofthe honor of bGodthrough the worship of idols? The Gemara asks: bBut doesthe court badminister punishmentbased bonan ia fortiori binference?The Gemara answers: Rabbi Shimon ben Yoḥai bmaintainsthat the court badministers punishmentbased bonan ia fortiori binference. /b, bIt is taughtin a ibaraita /i: bRabbi Elazar, son of Rabbi Shimon, says: One whoseeks to bdesecrate Shabbat may be savedfrom transgressing even batthe cost of bhis life.The Gemara explains that Rabbi Elazar bholds in accordance withthe opinion of bhis father,Rabbi Shimon, bwho says:The court badministers punishmentbased bonan ia fortiori binference, andthe ihalakhawith regard to one who desecrates bShabbat is derived fromthe ihalakhawith regard to bidol worshipby way of a verbal analogy between the word b“desecration”mentioned in the context of Shabbat and the word b“desecration”mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. bRabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak:The Sages who discussed this issue bcountedthe votes of those assembled band concluded in the upper story of the house of Nitza inthe city of bLod:With regard to ballother btransgressions in the Torah, if a person is told: Transgressthis prohibition band you will not be killed, he may transgressthat prohibition band not be killed,because the preserving of his own life overrides all of the Torah’s prohibitions. This is the ihalakhaconcerning all prohibitions bexcept forthose of bidol worship, forbidden sexual relations, and bloodshed.Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: bAndshould one bnottransgress the prohibition of bidol worshipto save his life? bBut isn’t it taughtin a ibaraita /i: bRabbi Yishmael said: From whereis it derived bthat if a person is told: Worship idols and you will not be killed, from whereis it derived bthat he should worshipthe idol band not be killed? The verse states:“You shall keep My statutes and My judgments, which a person shall do, band he shall live by them”(Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, bbutthey were bnotgiven so bthatone will bdie due to theirobservance.,The ibaraitacontinues: One bmighthave thought that it is permitted to worship the idol in this circumstance beven in public,i.e., in the presence of many people. Therefore, bthe verse states: “Neither shall you profane My holy name; but I will be hallowedamong the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: bThosein the upper story of the house of Nitza bstatedtheir opinion bin accordance withthe opinion of bRabbi Eliezer. As it is taughtin a ibaraitathat bRabbi Eliezer says:It is stated: b“And you shall love the Lord your God with all your heart, with all your soul, and with all your might”(Deuteronomy 6:5). bIf it is stated: “With all your soul,” why is italso bstated: “With all your might,”which indicates with all your material possessions? bAnd if it is stated: “With all your might,” why is italso bstated: “With all your soul”?One of these clauses seems to be superfluous.,Rather, this serves to teach that bif you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.”That person must be willing to sacrifice even his life to sanctify God’s name. bAnd if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.”That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of bforbidden sexual relations andthe prohibition of bbloodshed?This is bin accordance withthe opinion bof RabbiYehuda HaNasi. bAs it is taughtin a ibaraita /i: bRabbiYehuda HaNasi bsays:With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; bfor as when a man rises against his neighbor, and slays him,so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? bBut what do we learnhere bfrom a murderer? /b, bNow,the mention of murder bcamein order bto teacha ihalakhaabout the betrothed young woman, band it turns outthat, in addition, bit derivesa ihalakhafrom that case. The Torah bjuxtaposesthe case of ba murderer tothe case of ba betrothed young womanto indicate that bjust asin the case of a betrothed young woman bone may save her atthe cost of the rapist’s blife, so too,in the case of ba murderer, one may savethe potential victim batthe cost of the murderer’s blife. /b, bAndconversely, the Torah bjuxtaposes a betrothed young woman to a murdererto indicate that bjust aswith regard to a potential bmurderer,the ihalakhais that if one was ordered to murder another, bhe must be killed and not transgressthe prohibition of bloodshed, bso too,with regard to ba betrothed young woman,if she is faced with rape, bshe must be killed and not transgressthe prohibition of forbidden sexual relations.,The Gemara asks: bFrom where do wederive this ihalakhawith regard to ba murderer himself,that one must allow himself to be killed rather than commit murder? The Gemara answers: bIt isbased on blogical reasoningthat one life is not preferable to another, and therefore there is no need for a verse to teach this ihalakha /i. The Gemara relates an incident to demonstrate this: bAswhen ba certain person came before Rabba and said to him: The lord of my place,a local official, bsaid to me: Go kill so-and-so, and if not I will kill you,what shall I do? Rabba bsaid to him:It is preferable that bhe should kill you and you should not kill. Who is to say that your blood is redderthan his, that your life is worth more than the one he wants you to kill? bPerhaps that man’s blood is redder.This logical reasoning is the basis for the ihalakhathat one may not save his own life by killing another.,§ bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe saidthat bRabbi Yoḥasaid: The Sages btaughtthat one is permitted to transgress prohibitions in the face of mortal danger bonly when it is not a time ofreligious bpersecution. But in a time ofreligious bpersecution,when the gentile authorities are trying to force Jews to violate their religion, bevenif they issued a decree about ba minor mitzva, one must be killed and not transgress. /b, bWhen Ravin camefrom Eretz Yisrael to Babylonia, he said that bRabbi Yoḥa said: Even whenit is bnot a time ofreligious bpersecution,the Sages bsaidthat one is permitted to transgress a prohibition in the face of mortal danger bonlywhen he was ordered to do so bin private. Butif he was ordered to commit a transgression bin public, evenif they threaten him with death if he does not transgress ba minor mitzva, he must be killed and not transgress. /b,The Gemara asks: bWhat is a minor mitzvafor this purpose? bRava bar Yitzḥak saysthat bRav says: /b
28. Eusebius of Caesarea, Ecclesiastical History, 5.20.2, 5.20.4-5.20.8 (3rd cent. CE - 4th cent. CE) 5.20.2. At the close of the treatise we have found a most beautiful note which we are constrained to insert in this work. It runs as follows:I adjure you who may copy this book, by our Lord Jesus Christ, and by his glorious advent when he comes to judge the living and the dead, to compare what you shall write, and correct it carefully by this manuscript, and also to write this adjuration, and place it in the copy. 5.20.4. In the letter to Florinus, of which we have spoken, Irenaeus mentions again his intimacy with Polycarp, saying:These doctrines, O Florinus, to speak mildly, are not of sound judgment. These doctrines disagree with the Church, and drive into the greatest impiety those who accept them. These doctrines, not even the heretics outside of the Church, have ever dared to publish. These doctrines, the presbyters who were before us, and who were companions of the apostles, did not deliver to you. 5.20.5. For when I was a boy, I saw you in lower Asia with Polycarp, moving in splendor in the royal court, and endeavoring to gain his approbation. 5.20.6. I remember the events of that time more clearly than those of recent years. For what boys learn, growing with their mind, becomes joined with it; so that I am able to describe the very place in which the blessed Polycarp sat as he discoursed, and his goings out and his comings in, and the manner of his life, and his physical appearance, and his discourses to the people, and the accounts which he gave of his intercourse with John and with the others who had seen the Lord. And as he remembered their words, and what he heard from them concerning the Lord, and concerning his miracles and his teaching, having received them from eyewitnesses of the 'Word of life,' Polycarp related all things in harmony with the Scriptures. 5.20.7. These things being told me by the mercy of God, I listened to them attentively, noting them down, not on paper, but in my heart. And continually, through God's grace, I recall them faithfully. And I am able to bear witness before God that if that blessed and apostolic presbyter had heard any such thing, he would have cried out, and stopped his ears, and as was his custom, would have exclaimed, O good God, unto what times have you spared me that I should endure these things? And he would have fled from the place where, sitting or standing, he had heard such words. 5.20.8. And this can be shown plainly from the letters which he sent, either to the neighboring churches for their confirmation, or to some of the brethren, admonishing and exhorting them. Thus far Irenaeus.
29. Nag Hammadi, The Gospel of Philip, 68 (3rd cent. CE - 3rd cent. CE)
30. Nag Hammadi, The Gospel of Thomas, 50 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
allegory	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
angels	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 174; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
angels as counterparts of gnostics	van den Broek, Gnostic Religion in Antiquity (2013) 146
animal sacrifice	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
aristotle, de caelo	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
aristotle	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
asceticism	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 155
atomism	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
baptism	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 117
basilides	Osborne, Irenaeus of Lyons (2001) 240
beloved (title for christ)	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
bishop	Alikin, The Earliest History of the Christian Gathering (2009) 208
blasphemy, heresy as	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
body	Osborne, Irenaeus of Lyons (2001) 258
breaking of bread	Alikin, The Earliest History of the Christian Gathering (2009) 67
bridal chamber	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 458, 461
canon, development of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
carpocrates and carpocratians	Osborne, Irenaeus of Lyons (2001) 240
carpocratians	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 125, 126, 132
catechumen	Alikin, The Earliest History of the Christian Gathering (2009) 67
chrism	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 117
church	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 461; Osborne, Irenaeus of Lyons (2001) 258; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
clement of rome, and heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 111
creation, creator	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
cyclicality, in aristotles works	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
daimons	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17
danowski, déborah	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
democritus	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
devil	Osborne, Irenaeus of Lyons (2001) 258
didache	Osborne, Irenaeus of Lyons (2001) 156
disciples, of valentinus	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
ebionites, the elder	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 111, 115
egypt	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
empedocles	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
epicureanism, heresy assimilated to	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 132
epiphanius	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
eristic, connection with heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
ethics	Osborne, Irenaeus of Lyons (2001) 240
eucharist	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 117
eve and mary	Osborne, Irenaeus of Lyons (2001) 156
exegesis, in gnosticism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 246
exegesis, in irenaeus	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 246
faith	Osborne, Irenaeus of Lyons (2001) 258
gaul	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
gladiator shows	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 155
gnosis, gnostic(ism)	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 458
gnosticism, as pagan	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 125
gnosticism, as sophistical	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
gnosticism, gnosis	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
gnosticism, heresiological reduction and simplification of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 125, 172
gnosticism, orthodox criticism of morality of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 131, 132
gnosticism, succession and schools within	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
heraclitus	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
heresiologists	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 117
heresy, alterity/otherness/exteriority of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 125
heresy, exclusion of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 131
heresy, heretics	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 458, 461
heresy, novelty of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
heresy	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
hippolytus	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 174; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
human sacrifice	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
hyperbole	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
idolatry	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 155
irenaeus, criticism of gnostic exegesis	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 246
irenaeus, heresiological innovations	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172, 182
irenaeus, on heresy and paganism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 125, 126, 131, 132
irenaeus, on heresy and sophism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
irenaeus, sources	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 111, 115
irenaeus	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 111; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 117, 155, 174, 177; Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
jesus	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17
jewish succession, orthodox borrowings from jewish heresiology	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 131, 145
knowledge	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
koinonia	Osborne, Irenaeus of Lyons (2001) 258
latour, bruno	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
law, the	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 131
law	Osborne, Irenaeus of Lyons (2001) 240
libertinism/license	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 126, 131, 132
libertinism	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 155
logos	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
magic, work of daimons	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17
magicians, jesus as	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17
magicians	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17
marcion	Osborne, Irenaeus of Lyons (2001) 240
marcosian sect	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
marcosians	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 461
marcosians (followers of marcus the magician)	Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 244
marcus	Osborne, Irenaeus of Lyons (2001) 240, 258; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
marcus magus	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 117, 177; van den Broek, Gnostic Religion in Antiquity (2013) 146
mark the magician	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 111, 115, 125, 126, 131, 132, 145
markos	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
marriage	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 155, 177
martyrdom	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 131, 132
mary	Osborne, Irenaeus of Lyons (2001) 156
mystery	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
myth(ological), mythology	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 461
myth, associated with heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 115, 125, 145
nag hammadi	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 458
new testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
nomina barbara	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
order of the gathering	Alikin, The Earliest History of the Christian Gathering (2009) 67
orthodoxy, purity of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 131, 182
paganism, heresy assimilated to	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 115, 125, 126, 131, 132
parody and pastiche	Osborne, Irenaeus of Lyons (2001) 156
participation	Osborne, Irenaeus of Lyons (2001) 156, 240, 258
passover	Alikin, The Earliest History of the Christian Gathering (2009) 190
paul	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 155
peter	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 155
philo	Osborne, Irenaeus of Lyons (2001) 156
philosophy, assimilation of heresy to	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 132
philosophy, history of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
philosophy	Osborne, Irenaeus of Lyons (2001) 156
pliny	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17
polemics	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
power, power of god, powers	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
preaching	Alikin, The Earliest History of the Christian Gathering (2009) 67, 190
presbyter	Alikin, The Earliest History of the Christian Gathering (2009) 208
presocratic philosophy	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
prophetess	Alikin, The Earliest History of the Christian Gathering (2009) 208
ptolemy (gnostic)	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 246
revelation, the apocalypse of jesus christ	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
ritual	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 458, 461; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
sabbath, the	Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 17
sabbath	Alikin, The Earliest History of the Christian Gathering (2009) 190
sacrifice	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 155
satan, and heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 111
satan (see also devil, the)	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 174
scripture, as contested authority	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 246
sermon	Alikin, The Earliest History of the Christian Gathering (2009) 67
shiur koma	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
simon of samaria, as source of all heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
simon of samaria	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 111, 246
simonians (sect)	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 125, 126
song of songs	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
sophia	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 461
sophistry, heresy connected to	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145, 172
sophistry	Osborne, Irenaeus of Lyons (2001) 156
spirit, holy spirit	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 573
succession, authentic succession	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 111, 182
succession, heretical succession	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
symbol(ic), symbolism	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 458
syria(n)	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 461
tatian	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
valentinian(ism)	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 458, 461
valentinians	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 115, 132, 145, 172, 182, 246; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 117
valentinus	Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 1
viveiros de castro, eduardo	Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 23
wisdom'	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 461
xenophanes	Osborne, Irenaeus of Lyons (2001) 156
δαίμων	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 115
διαδοχή	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
διδασκαλεῖον	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172, 182
εἰδωλόθυτον	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 132
θίασος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 126
μισθός	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
μῦθος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
παραχαράσσειν	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 182
πάρεδρος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 115, 125, 126
σοφίζειν	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
φίλτρον	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 126
χαρακτήρ	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
ἀλήθεια	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 182
ἴδιος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172