Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 1.24.1

nan Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine--the one in Syria, the other at Alexandria. Saturninus, like Menander, set forth one father unknown to all, who made angels, archangels, powers, and potentates. The world, again, and all things therein, were made by a certain company of seven angels. Man, too, was the workmanship of angels, a shining image bursting forth below from the presence of the supreme power; and when they could not, he says, keep hold of this, because it immediately darted upwards again, they exhorted each other, saying, "Let us make man after our image and likeness." He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled [on the ground] like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements.

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

24 results
1. Hebrew Bible, Genesis, 1.26, 2.7 (9th cent. BCE - 3rd cent. BCE) 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 41c. it is to be fully perfect. But if by my doing these creatures came into existence and partook of life, they would be made equal unto gods; in order, therefore, that they may be mortal and that this World-all may be truly All, do ye turn yourselves, as Nature directs, to the work of fashioning these living creatures, imitating the power showed by me in my generating of you. Now so much of them as it is proper to designate ’immortal,’ the part we call divine which rules supreme in those who are fain to follow justice always and yourselves, that part I will deliver unto you when I have sown it and given it origin.
3. Philo of Alexandria, On The Confusion of Tongues, 181, 179 (1st cent. BCE - 1st cent. CE) 179. Very appropriately therefore has God attributed the creation of this being, man, to his lieutets, saying, "Let us make man," in order that the successes of the intellect may be attributed to him alone, but the errors of the being thus created, to his subordinate power: for it did not appear to be suitable to the dignity of God, the ruler of the universe, to make the road to wickedness in a rational soul by his own agency; for which reason he has committed to those about him the creation of this portion of the universe; for it was necessary that the voluntary principle, as the counterpoise to the involuntary principle, should be established and made known, with a view to the completion and perfection of the universe. XXXVI.
4. Philo of Alexandria, On Flight And Finding, 71, 70 (1st cent. BCE - 1st cent. CE) 70. And he made us of the powers which were subordinate to him, not only for the reason which has been mentioned, but also because the soul of man alone was destined to receive notions of good and evil, and to choose one of the two, since it could not adopt both. Therefore, he thought it necessary to assign the origin of evil to other workmen than himself, --but to retain the generation of good for himself alone. XIV.
5. New Testament, 1 Corinthians, 15.45-15.48 (1st cent. CE - 1st cent. CE) 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.
6. New Testament, 2 Corinthians, 4.16 (1st cent. CE - 1st cent. CE)
7. New Testament, Romans, 5.12-5.21, 7.22 (1st cent. CE - 1st cent. CE) 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 7.22. For I delight in God's law after the inward man
8. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE) 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
9. New Testament, Luke, 2.49, 10.22 (1st cent. CE - 1st cent. CE) 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him.
10. Clement of Alexandria, Excerpts From Theodotus, 21 (2nd cent. CE - 3rd cent. CE) 21. The Valentinians say that the finest emanation of Wisdom is spoken of in 'He created them in the image of God, male and female created he them.' Now the males from this emanation are the 'election,' but the females are the 'calling' and they call the male beings angelic, and the females themselves, the superior seed. So also, in the case of Adam, the male remained in him but all the female seed was taken from him and became Eve, from whom the females are derived, as the males are from him. Therefore the males are drawn together with the Logos, but the females, becoming men, are united to the angels and pass into the Pleroma. Therefore the woman is said to be changed into a man, and the church hereon earth into angels.
11. Clement of Alexandria, Miscellanies, 4.89.6-90.1 (2nd cent. CE - 3rd cent. CE)
12. Hippolytus, Refutation of All Heresies, 7.28.1-7.28.7 (2nd cent. CE - 3rd cent. CE)
13. Irenaeus, Refutation of All Heresies, 1.5.2, 1.11.1, 1.11.3, 1.11.5, 1.12.1, 1.12.3, 1.13.1, 1.14.7, 1.20.3, 1.22-1.27, 1.23.4-1.23.5, 1.24.2-1.24.7, 1.25.1, 1.25.6, 1.26.1-1.26.3, 1.27.1-1.27.2, 1.28.1, 1.29.1, 1.30.1-1.30.6 (2nd cent. CE - 3rd cent. CE) 1.22. And the Celtic Druids investigated to the very highest point the Pythagorean philosophy, after Zamolxis, by birth a Thracian, a servant of Pythagoras, became to them the originator of this discipline. Now after the death of Pythagoras, Zamolxis, repairing there, became to them the originator of this philosophy. The Celts esteem these as prophets and seers, on account of their foretelling to them certain (events), from calculations and numbers by the Pythagorean art; on the methods of which very art also we shall not keep silence, since also from these some have presumed to introduce heresies; but the Druids resort to magical rites likewise. 1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting.
14. Justin, First Apology, 26.4, 56.1 (2nd cent. CE - 2nd cent. CE)
15. Nag Hammadi, The Apocryphon of John, 4.23 (2nd cent. CE - 3rd cent. CE)
16. Numenius of Apamea, Fragments, 21, 11 (2nd cent. CE - 2nd cent. CE)
17. Numenius of Apamea, Fragments, 21, 11 (2nd cent. CE - 2nd cent. CE)
18. Eusebius of Caesarea, Ecclesiastical History, 7.32.6 (3rd cent. CE - 4th cent. CE) 7.32.6. Anatolius was appointed his successor; one good man, as they say, following another. He also was an Alexandrian by birth. In learning and skill in Greek philosophy, such as arithmetic and geometry, astronomy, and dialectics in general, as well as in the theory of physics, he stood first among the ablest men of our time, and he was also at the head in rhetorical science. It is reported that for this reason he was requested by the citizens of Alexandria to establish there a school of Aristotelian philosophy.
19. Nag Hammadi, On The Origin of The World, 116.7 (3rd cent. CE - 3rd cent. CE)
20. Nag Hammadi, The Gospel of Philip, 68.22-68.26, 70.13-70.17, 71.16-71.21 (3rd cent. CE - 3rd cent. CE)
21. Nag Hammadi, The Gospel of Thomas, 22 (3rd cent. CE - 3rd cent. CE)
22. Nag Hammadi, The Hypostasis of The Archons, 89.3, 89.16 (3rd cent. CE - 3rd cent. CE)
23. Nag Hammadi, The Testimony of Truth, 30.16 (3rd cent. CE - 3rd cent. CE)
24. Nag Hammadi, The Tripartite Tractate, 105, 104 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
adam	Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 222
androgyny	Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 226
angel	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155, 156; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
angels	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 49
apocalyptic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
archon	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
archontics	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
aristotelianism, as school	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168
asceticism	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 49; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 148
basilides	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168, 170; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 152; Esler, The Early Christian World (2000) 918
creation	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 156
creator archons, archons	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
creator archons	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
demiurge	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
demons	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
devil	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
ebionites	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
evil	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
fall, of adam and eve	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
father and maker'	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 38
gnostic, gnosticism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 152, 156
gnosticism, beliefs and practices	Esler, The Early Christian World (2000) 918
gnosticism, heresiological reduction and simplification of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170
gnosticism, nature of	Esler, The Early Christian World (2000) 918
gnosticism, origins	Esler, The Early Christian World (2000) 918
gnosticism, succession and schools within	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170
goddess, second god	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
hegesippus	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170
hippolytus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
human being, creation of, adams creation	Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 222, 226
ialdabaoth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103; Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 44, 57
image (εἰκών)	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 156
incorruptibility (aphtharsia)	Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 55
irenaeus, heresiological innovations	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168, 170
irenaeus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 152, 155, 156
johannine, prologue	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 156
justin martyr	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 152
libertinism	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 49
life, spark, spirit of	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 156
magi, as part of heretical succession	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168
maker	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 38
marcosians	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
mark the magician	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168
marriage	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 49
matter, sensible	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
menander	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168, 170; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 152, 155, 156; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 148
myth	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 38
numenius	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
ophians, ophites	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 156
pauline letter corpus	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 148
plato	Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 222
sabaoth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
satornil	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 49
satorninos/saturnilus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 152, 155, 156
satorninos	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
saturninus	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168, 170; Esler, The Early Christian World (2000) 918
saturninus (satornilus)	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 148
savior, christ, cf.	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
serpent, other	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
serpent	Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 44
sethians, sethianism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
simon magus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 152; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 148; van den Broek, Gnostic Religion in Antiquity (2013) 171
simon of samaria	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168, 170
simonians (sect)	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168
solitary, singleness	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 148
son	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 38
sophia prounikos	Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 55, 57
space	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 38
succession, authentic succession	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168
succession, heretical succession	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168, 170
succession, previous notions of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168
syntagma by justin	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 38
syria, christianity in	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 148
theodotus	Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 226
theology	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 155
theriomorphism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
unknown, god	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 38
valentinians	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 170
valentinus, valentinians	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 103
valentinus, yaldabaoth	van den Broek, Gnostic Religion in Antiquity (2013) 171
valentinus	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 38
world soul	Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 57
διαδοχή	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168
διάδοχος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 168