The Ancient Mediterranean Religions Index Database
Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

Irenaeus, Refutation Of All Heresies, 1.25

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

17 results
1. Hebrew Bible, Genesis, 9.24-9.27 (9th cent. BCE - 3rd cent. BCE)

9.24. וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.24. And Noah awoke from his wine, and knew what his youngest son had done unto him." 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant." 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant."
2. Hebrew Bible, Numbers, 11.17 (9th cent. BCE - 3rd cent. BCE)

11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃ 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone."
3. New Testament, 1 Timothy, 6.20 (1st cent. CE - 1st cent. CE)

6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
4. New Testament, Acts, 6.5, 8.9-8.12, 8.26-8.40 (1st cent. CE - 2nd cent. CE)

6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 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 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God. 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot. 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized? 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea.
5. New Testament, Ephesians, 1.21 (1st cent. CE - 1st cent. CE)

1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.
6. Apuleius, Apology, 26-28, 42-47, 25 (2nd cent. CE - 2nd cent. CE)

7. Hippolytus, Refutation of All Heresies, 5.6.4, 7.34 (2nd cent. CE - 3rd cent. CE)

8. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)

9. Justin, First Apology, 26.3 (2nd cent. CE - 2nd cent. CE)

26. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you.
10. Justin, Dialogue With Trypho, 35.6, 120.6 (2nd cent. CE - 2nd cent. CE)

11. Tertullian, Prescription Against Heretics, 41-42, 30 (2nd cent. CE - 3rd cent. CE)

12. Eusebius of Caesarea, Ecclesiastical History, 4.22.5, 4.23-4.24, 5.13, 5.16 (3rd cent. CE - 4th cent. CE)

4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ.
13. Nag Hammadi, The Gospel of Philip, 53.32 (3rd cent. CE - 3rd cent. CE)

14. Origen, Against Celsus, 2.27, 5.59, 5.61-5.64 (3rd cent. CE - 3rd cent. CE)

2.27. After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus. 5.59. Celsus then continues: The Jews accordingly, and these (clearly meaning the Christians), have the same God; and as if advancing a proposition which would not be conceded, he proceeds to make the following assertion: It is certain, indeed, that the members of the great Church admit this, and adopt as true the accounts regarding the creation of the world which are current among the Jews, viz., concerning the six days and the seventh; on which day, as the Scripture says, God ceased from His works, retiring into the contemplation of Himself, but on which, as Celsus says (who does not abide by the letter of the history, and who does not understand its meaning), God rested, - a term which is not found in the record. With respect, however, to the creation of the world, and the rest which is reserved after it for the people of God, the subject is extensive, and mystical, and profound, and difficult of explanation. In the next place, as it appears to me, from a desire to fill up his book, and to give it an appearance of importance, he recklessly adds certain statements, such as the following, relating to the first man, of whom he says: We give the same account as do the Jews, and deduce the same genealogy from him as they do. However, as regards the conspiracies of brothers against one another, we know of none such, save that Cain conspired against Abel, and Esau against Jacob; but not Abel against Cain, nor Jacob against Esau: for if this had been the case, Celsus would have been correct in saying that we give the same accounts as do the Jews of the conspiracies of brothers against one another. Let it be granted, however, that we speak of the same descent into Egypt as they, and of their return thence, which was not a flight, as Celsus considers it to have been, what does that avail towards founding an accusation against us or against the Jews? Here, indeed, he thought to cast ridicule upon us, when, in speaking of the Hebrew people, he termed their exodus a flight; but when it was his business to investigate the account of the punishments inflicted by God upon Egypt, that topic he purposely passed by in silence. 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. 5.62. He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the power of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was among the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion. 5.63. In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that there are others who have wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Antinous. And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. Moreover, he continues, these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred. Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, when reviled, bless; being persecuted, we suffer it; being defamed, we entreat; and we would not utter all manner of things shameful to be spoken against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will (one day) be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sins, being condemned of himself. Moreover, we who know the maxim, Blessed are the peacemakers, and this also, Blessed are the meek, would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers. 5.64. Celsus appears to me to have misunderstood the statement of the apostle, which declares that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them who believe; and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that certain among the Christians are called 'cauterized in the ears;' and also that some are termed enigmas, - a term which we have never met. The expression stumbling-block is, indeed, of frequent occurrence in these writings - an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive, and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language as the following: You may hear, he says, all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified to me, and I unto the world.' And this is the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalts itself against the knowledge of God?
15. Plotinus, Enneads, 2.9 (3rd cent. CE - 3rd cent. CE)

16. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)

17. Epiphanius, Panarion, 27.6, 33.3 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject book bibliographic info
anicetus Lampe (2003) 319, 392; Lieu (2015) 31
antioch Lieu (2015) 31
apelles,marcionite Lampe (2003) 251
aristotelianism,as school Boulluec (2022) 167, 168
assembling Lampe (2003) 379
authorial practices and purposes,historical plausibility Graham (2022) 162
baptism Lampe (2003) 251
barbelognostics Esler (2000) 908
basilides Boulluec (2022) 168, 170
bishops Lampe (2003) 251
blasphemy,heresy as Boulluec (2022) 171, 172
carpocratians Lampe (2003) 319, 320, 379, 392
catechumenate Lampe (2003) 251
church,eschatological reality Graham (2022) 142
church,humanitys maturation in Graham (2022) 142
church,nature of Graham (2022) 142
church,preaching of Graham (2022) 162
church,role of in redemptive history Graham (2022) 142
collegium Lampe (2003) 379
community Lampe (2003) 392
cultus,christian Lampe (2003) 379
cynics Lampe (2003) 319
deacon Lampe (2003) 379
ebionites Boulluec (2022) 170, 171
educated,erudite Lampe (2003) 251, 318, 319, 320
elder (presbyter) Lampe (2003) 251, 379
encratic texts Graham (2022) 162
equality of rights Lampe (2003) 319
exegesis,in justin Boulluec (2022) 80
flora Lampe (2003) 319
galen Lampe (2003) 392
general education Lampe (2003) 319
gnosticism,heresiological reduction and simplification of Boulluec (2022) 166, 167, 170, 171, 172
gnosticism,nature of Esler (2000) 908
gnosticism,problems of early meanings of Esler (2000) 908
gnosticism,succession and schools within Boulluec (2022) 166, 170, 171, 172
gnosticism Boulluec (2022) 79, 80
gnostics Lampe (2003) 251, 318, 319, 320
god,creative action Graham (2022) 142
god,economic work Graham (2022) 142
great church Lampe (2003) 318, 392
hegesippus Boulluec (2022) 170
heresy,novelty of Boulluec (2022) 166, 167, 172
heretics {see also gnostics; marcionites) Lampe (2003) 251, 318, 319, 320, 379, 392
herod,herodians Lampe (2003) 379
hippolytus (soon after Lampe (2003) 251
hospitality Lampe (2003) 379
house,possession of Lampe (2003) 379
house community Lampe (2003) 379
household (lares) Lampe (2003) 379
humiliores Lampe (2003) 319
intellectuals Lampe (2003) 318
irenaeus,heresiological innovations Boulluec (2022) 166, 167, 168, 170, 171, 172
irenaeus,lukan corpus and Graham (2022) 142, 162
irenaeus,other heresiological themes Boulluec (2022) 79, 80
irenaeus,polemical milieu of Graham (2022) 162
irenaeus Lampe (2003) 392
jerusalem,eschatological role of Graham (2022) 142
jerusalem,paradise and Graham (2022) 142
jewish people Boulluec (2022) 80
jewish succession Boulluec (2022) 80
justin Lampe (2003) 379
knowledge and wisdom Graham (2022) 142
law and prophets Lieu (2015) 31
magi,as part of heretical succession Boulluec (2022) 168, 171
maker Lieu (2015) 31
marcellina Lampe (2003) 319
marcion Lampe (2003) 251, 392
marcionites Lampe (2003) 392
marcosian Lampe (2003) 319
mark the magician Boulluec (2022) 166, 168
marriage Lampe (2003) 319
martha,authority of Ernst (2009) 274
martyr,justin,use of greek models for heresy Boulluec (2022) 79, 80
mary,mother of jesus in gnostic texts Ernst (2009) 274
menander Boulluec (2022) 79, 80, 168, 170
mysteries Lampe (2003) 318
naukleros Lampe (2003) 251
navicularius Lampe (2003) 251
nicolaitans Lieu (2015) 31
office,office holder Lampe (2003) 251, 379
paganism,heresy assimilated to Boulluec (2022) 79, 80
paradise,church and Graham (2022) 142
paradise,nature of Graham (2022) 142
paradise,nourishment in Graham (2022) 142
pergamon Lampe (2003) 392
philip Graham (2022) 162
philosophy,history of Boulluec (2022) 172
pilate Lieu (2015) 31
plague Lampe (2003) 392
platonism Lampe (2003) 319
pluralism,theological Lampe (2003) 392
polycarp Lampe (2003) 392
popular responses (to christianity),charges of incest Esler (2000) 884
popular responses (to christianity),charges of practising magic Esler (2000) 884
popular responses (to christianity) Esler (2000) 884
possessions,wealth Lampe (2003) 251
private property Lampe (2003) 379
proc(u)lus (possibly two persons) Lampe (2003) 251
provincials,immigrants Lampe (2003) 318, 319, 320
ptolemy (valentinian,teacher of justin,apol. Lampe (2003) 251
pythagoreans Lampe (2003) 319
raising of lazarus Ernst (2009) 274
recapitulation Graham (2022) 142
religion of redemption Lampe (2003) 251, 318, 319, 320
rhodon Lampe (2003) 251
rome Lieu (2015) 31
salome Ernst (2009) 274
satan,and heresy Boulluec (2022) 167
saturninus Boulluec (2022) 79, 80, 168, 170
saturninus (satornilus) Lieu (2015) 31
schools Lampe (2003) 251, 379
secret Ernst (2009) 274
secret gospel of mark Ernst (2009) 274
shipowners Lampe (2003) 251
simon magus Graham (2022) 142; Lieu (2015) 30, 31
simon of samaria,as source of all heresy Boulluec (2022) 79, 80, 171, 172
simon of samaria Boulluec (2022) 79, 80, 168, 170, 171
simonians (sect) Boulluec (2022) 79, 80, 168
slaves,slavery Lampe (2003) 319
socially elevated Lampe (2003) 251, 318
sophistry,heresy connected to Boulluec (2022) 172
stoicism,stoics Lampe (2003) 319
suburbs,suburban Lampe (2003) 318
succession,authentic succession Boulluec (2022) 168
succession,heretical succession Boulluec (2022) 79, 80, 166, 167, 168, 170, 171, 172
succession,previous notions of Boulluec (2022) 80, 167, 168
succession Boulluec (2022) 79, 80
syntagma by justin Lieu (2015) 30
tatian Boulluec (2022) 172
teachers Lieu (2015) 30
tiberius Lieu (2015) 31
tolerance Lampe (2003) 392
unknown,god Lieu (2015) 31
valentinians Boulluec (2022) 79, 80, 166, 170, 171, 172; Esler (2000) 908
valentinus Lampe (2003) 318; Lieu (2015) 30, 31
via latina Lampe (2003) 319
way,jerusalem and Graham (2022) 142
way (jesus as),to correlate church and paradise Graham (2022) 142, 162
ways Graham (2022) 142
women Lampe (2003) 319
worship' Lampe (2003) 379
βλασφημεῖν Boulluec (2022) 171
διαδοχή Boulluec (2022) 80, 166, 167, 168, 172
διδασκαλεῖον Boulluec (2022) 166, 167, 171, 172
διάδοχος Boulluec (2022) 80, 167, 168
δύναμις Boulluec (2022) 79
μαθήτης Boulluec (2022) 79, 80, 166, 167
σχολή Boulluec (2022) 166
χαρακτήρ Boulluec (2022) 172
ἀπηρυθριασμένως Boulluec (2022) 171
ἀπάνθισμα Boulluec (2022) 166
ἀφορμή Boulluec (2022) 171
ἴδιος Boulluec (2022) 172