Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 1.22.2

nan Since, therefore, it is a complex and multiform task to detect and convict all the heretics, and since our design is to reply to them all according to their special characters, we have judged it necessary, first of all, to give an account of their source and root, in order that, by getting a knowledge of their most exalted Bythus, thou mayest understand the nature of the tree which has produced such fruits.

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

12 results
1. Hebrew Bible, Genesis, 11-19, 4-10 (9th cent. BCE - 3rd cent. BCE)
2. Philo of Alexandria, On The Creation of The World, 5 (1st cent. BCE - 1st cent. CE) 5. That, however, is not a reason for our yielding to indolence on the subject, but rather from our affection for the Deity we ought to endeavour to exert ourselves even beyond our powers in describing them: not as having much, or indeed anything to say of our own, but instead of much, just a little, such as it may be probable that human intellect may attain to, when wholly occupied with a love of and desire for wisdom.
3. Philo of Alexandria, On The Special Laws, 1.345 (1st cent. BCE - 1st cent. CE) 1.345. But we who are the followers and disciples of the prophet Moses, will never abandon our investigation into the nature of the true God; looking upon the knowledge of him as the true end of happiness; and thinking that the true everlasting life, as the law says, {49}{#de 4:4.} is to live in obedience to and worship of God; in which precept it gives us a most important and philosophical lesson; for in real truth those who are atheists are dead as to their souls, but those who are marshalled in the ranks of the true living God, as his servants, enjoy an everlasting Life.{50}{yonge's translation includes a separate treatise title at this point: On the Commandment that the Wages of a Harlot Are Not To Be Received in the Sacred Treasury.
4. Josephus Flavius, Jewish Antiquities, 13.171-13.173, 18.11-18.22 (1st cent. CE - 1st cent. CE) 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.13. 4. Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod’s brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod’s sister. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity
5. New Testament, Acts, 8 (1st cent. CE - 2nd cent. CE)
6. New Testament, Luke, 15.4 (1st cent. CE - 1st cent. CE) 15.4. Which of you men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it?
7. Hippolytus, Refutation of All Heresies, 7.34 (2nd cent. CE - 3rd cent. CE)
8. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)
9. Tertullian, Prescription Against Heretics, 30, 29 (2nd cent. CE - 3rd cent. CE)
10. Eusebius of Caesarea, Ecclesiastical History, 4.11.2 (3rd cent. CE - 4th cent. CE) 4.11.2. These words are found in the third book of the work Against Heresies. And again in the first book he speaks as follows concerning Cerdon: A certain Cerdon, who had taken his system from the followers of Simon, and had come to Rome under Hyginus, the ninth in the episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ. For the former was known, but the latter unknown; and the former was just, but the latter good. Marcion of Pontus succeeded Cerdon and developed his doctrine, uttering shameless blasphemies.
11. Nag Hammadi, The Apocalypse of Adam, 72.15-72.17, 74.8-74.16, 76.8-76.15, 85.2-85.17, 85.19-85.29 (3rd cent. CE - 3rd cent. CE)
12. Nag Hammadi, The Gospel of The Egyptians, 68.10-68.14 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
antichrist, heresiological theme	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164
aristotelianism, as school	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167
benoit, a.	Osborne, Irenaeus of Lyons (2001) 151
blasphemy, heresy as	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 171, 172
christ, see also jesus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
creator archons, archons	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
creator archons, yhwh (	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
ebionites, the elder	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164, 165
ebionites	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 171
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
false claim	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
gnosticism, heresiological reduction and simplification of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167, 171, 172
gnosticism, succession and schools within	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164, 165, 171, 172
ham	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
heresy, novelty of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167, 172
heresy	Osborne, Irenaeus of Lyons (2001) 151
irenaeus, heresiological innovations	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164, 165, 167, 171, 172
japheth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
jerusalem, of seth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
josephus	Osborne, Irenaeus of Lyons (2001) 151
knowledge	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
knowledge of god	Osborne, Irenaeus of Lyons (2001) 151
magi, as part of heretical succession	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 171
mark the magician	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164, 165
moses	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
paradise	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
participation'	Osborne, Irenaeus of Lyons (2001) 151
philo	Osborne, Irenaeus of Lyons (2001) 151
philosophy, history of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
saklas	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
salvation/soteriology	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
satan, and heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167
seth, books of (except nh treatises and paraphrase of seth)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
seth, seed of	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
sethians, sethianism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
shem (person)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
simon, magus & simonians	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
simon of samaria, as source of all heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 171, 172
simon of samaria	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 171
sophistry, heresy connected to	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
succession, heretical succession	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164, 165, 167, 171, 172
succession, previous notions of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167
tatian	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
valentinians	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 165, 171, 172
water, of flood	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
yhwh/yahweh	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196
βλασφημεῖν	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 171
διαδοχή	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167, 172
διδασκαλεῖον	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167, 171, 172
διορθωτής	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164
διάδοχος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167
μαθήτης	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 167
μυστικῶς	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 164
σχολή	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 165
χαρακτήρ	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172
ἀπηρυθριασμένως	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 171
ἀπάνθισμα	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 165
ἀφορμή	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 171
ἴδιος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 172