Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 2.26.1

nan It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found [among those who are] blasphemous against their own God, inasmuch as they conjure up another God as the Father. And for this reason Paul exclaimed, "Knowledge puffeth up, but love edifieth:" not that he meant to inveigh against a true knowledge of God, for in that case he would have accused himself; but, because he knew that some, puffed up by the pretence of knowledge, fall away from the love of God, and imagine that they themselves are perfect, for this reason that they set forth an imperfect Creator, with the view of putting an end to the pride which they feel on account of knowledge of this kind, he says, "Knowledge puffeth up, but love edifieth." Now there can be no greater conceit than this, that any one should imagine he is better and more perfect than He who made and fashioned him, and imparted to him the breath of life, and commanded this very thing into existence. It is therefore better, as I have said, that one should have no knowledge whatever of any one reason why a single thing in creation has been made, but should believe in God, and continue in His love, than that, puffed up through knowledge of this kind, he should fall away from that love which is the life of man; and that he should search after no other knowledge except [the knowledge of] Jesus Christ the Son of God, who was crucified for us, than that by subtle questions and hair-splitting expressions he should fall into impiety.

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

19 results
1. Hebrew Bible, Job, 27.5 (9th cent. BCE - 3rd cent. BCE) 27.5. חָלִילָה לִּי אִם־אַצְדִּיק אֶתְכֶם עַד־אֶגְוָע לֹא־אָסִיר תֻּמָּתִי מִמֶּנִּי׃ 27.5. Far be it from me that I should justify you; Till I die I will not put away mine integrity from me."
2. Hebrew Bible, Isaiah, 1.15 (8th cent. BCE - 5th cent. BCE) 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood."
3. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
4. Plato, Greater Hippias, None (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
5. Philo of Alexandria, On The Posterity of Cain, 53, 101 (1st cent. BCE - missingth 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--
6. Philo of Alexandria, That The Worse Attacks The Better, 1 (1st cent. BCE - missingth 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.
7. Anon., Didache, 11.3 (1st cent. CE - 2nd cent. CE)
8. New Testament, 1 Corinthians, 1.26-1.28, 8.1, 8.3-8.7, 8.9, 8.11-8.12, 10.19-10.20, 10.27, 10.32 (1st cent. CE - 1st cent. CE) 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: 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.3. But if anyone loves God, the same is known by him. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 8.12. Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ. 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.27. But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God;
9. New Testament, Acts, 15.20, 15.29 (1st cent. CE - 2nd cent. CE) 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.
10. New Testament, Apocalypse, 2.14 (1st cent. CE - 1st cent. CE) 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.
11. 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;
12. New Testament, Luke, 1.6, 1.8-1.9, 1.11, 1.19, 21.4 (1st cent. CE - 1st cent. CE) 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on.
13. New Testament, Matthew, 5.23-5.24, 10.8 (1st cent. CE - 1st cent. CE) 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
14. Hippolytus, Refutation of All Heresies, 5.23.3 (2nd cent. CE - 3rd cent. CE)
15. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)
16. Irenaeus, Demonstration of The Apostolic Teaching, 15 (2nd cent. CE - 2nd cent. CE)
17. Justin, Dialogue With Trypho, 35 (2nd cent. CE - 2nd cent. CE) 35. Trypho: I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence. Justin: The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and steadfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, 'Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' Matthew 7:15 And, 'There shall be schisms and heresies.' 1 Corinthians 11:19 And, 'Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' Matthew 7:15 And, 'Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' Matthew 24:11 There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin. (For some in one way, others in another, teach to blaspheme the Maker of all things, and Christ, who was foretold by Him as coming, and the God of Abraham, and of Isaac, and of Jacob, with whom we have nothing in common, since we know them to be atheists, impious, unrighteous, and sinful, and confessors of Jesus in name only, instead of worshippers of Him. Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. So that, in consequence of these events, we know that Jesus foreknew what would happen after Him, as well as in consequence of many other events which He foretold would befall those who believed on and confessed Him, the Christ. For all that we suffer, even when killed by friends, He foretold would take place; so that it is manifest no word or act of His can be found fault with. Wherefore we pray for you and for all other men who hate us; in order that you, having repented along with us, may not blaspheme Him who, by His works, by the mighty deeds even now wrought through His name, by the words He taught, by the prophecies announced concerning Him, is the blameless, and in all things irreproachable, Christ Jesus; but, believing on Him, may be saved in His second glorious advent, and may not be condemned to fire by Him.
18. Tertullian, Against The Valentinians, 1.1-1.4 (2nd cent. CE - 3rd cent. CE)
19. 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.

Subjects of this text:

subject	book bibliographic info
adam	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
adam and christ	Osborne (2001), Irenaeus of Lyons, 190
anthropology,of irenaeus	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
anthropology	Osborne (2001), Irenaeus of Lyons, 219
architect and king	Osborne (2001), Irenaeus of Lyons, 61
assimilation	Osborne (2001), Irenaeus of Lyons, 219
bible	Osborne (2001), Irenaeus of Lyons, 175, 190
blasphemy,heresy as	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 155
body,soul and spirit	Osborne (2001), Irenaeus of Lyons, 219
christology	Osborne (2001), Irenaeus of Lyons, 190
church,humanitys maturation in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
church,ministry of scripture	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
coherence (and truth)	Osborne (2001), Irenaeus of Lyons, 175
commandments,divine	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
death,function of	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
decalogue	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 183
didache	Osborne (2001), Irenaeus of Lyons, 156
divine architect	Osborne (2001), Irenaeus of Lyons, 61
divine intellect	Osborne (2001), Irenaeus of Lyons, 32
eve and mary	Osborne (2001), Irenaeus of Lyons, 156
evil	Osborne (2001), Irenaeus of Lyons, 219
exegesis	Osborne (2001), Irenaeus of Lyons, 175
fall,the	Osborne (2001), Irenaeus of Lyons, 219
fall	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
flesh	Osborne (2001), Irenaeus of Lyons, 190
fourfold gospel	Osborne (2001), Irenaeus of Lyons, 175
freedom,human	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
gifts,from god	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
god,attributes of	Osborne (2001), Irenaeus of Lyons, 32
god,economic work	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
god as opulent	Osborne (2001), Irenaeus of Lyons, 32
growth,in irenaeus' anthropology"	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
heresiologists	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 153
hermeneutical principles	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
hippolytus	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 152
holy spirit,agency of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
homonymy,immortality	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
humanity,death	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
humanity,immortality	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
humanity,nature	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
humanity,nourishment	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
intellect	Osborne (2001), Irenaeus of Lyons, 32
irenaeus,heresiological innovations	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
irenaeus,heresiological use of simplicity	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 155
irenaeus,on heresy and paganism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
irenaeus,polemical milieu of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
irenaeus	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 152, 153, 183
jewish christianity	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
jewish people	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
john,gospel of	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 153
knowledge and wisdom	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
love	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61; Osborne (2001), Irenaeus of Lyons, 190
marcion	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128; Osborne (2001), Irenaeus of Lyons, 175
mary	Osborne (2001), Irenaeus of Lyons, 156
matthew,gospel of	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 153
metaphysic of mind	Osborne (2001), Irenaeus of Lyons, 32
montanism	Osborne (2001), Irenaeus of Lyons, 175
orthodoxy,purity of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
paganism,heresy assimilated to	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
paradise,nourishment in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
parody and pastiche	Osborne (2001), Irenaeus of Lyons, 156
participation	Osborne (2001), Irenaeus of Lyons, 156, 175, 190, 219
perfection	Osborne (2001), Irenaeus of Lyons, 219
philo	Osborne (2001), Irenaeus of Lyons, 156
philosophy	Osborne (2001), Irenaeus of Lyons, 32, 156
punishment'	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
recapitulation	Osborne (2001), Irenaeus of Lyons, 190
resurrection	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 183
rule of truth	Osborne (2001), Irenaeus of Lyons, 190
scripture	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154
scriptures,as nourishment	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
serpent,agent of god	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
simplicity,jewish notion of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
simplicity,of orthodoxy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
simplicity,virtue of simplicity versus heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 155
sophistry,heresy connected to	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 155
sophistry	Osborne (2001), Irenaeus of Lyons, 156
spirit	Osborne (2001), Irenaeus of Lyons, 219
succession,authentic succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
tatian	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
tree of knowledge,goodness of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
tree of knowledge,scripture and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
unity of man	Osborne (2001), Irenaeus of Lyons, 219
valentinians	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182; Osborne (2001), Irenaeus of Lyons, 190
wingren,g.	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 61
xenophanes	Osborne (2001), Irenaeus of Lyons, 32, 156
διδασκαλεῖον	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
εἰδωλόθυτον	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
παραχαράσσειν	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
πορνεία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
ἀκακία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
ἀκέραιος	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154
ἀλήθεια	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
ἀπάνουργος	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154
ἁπλοῦς	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154
ἁπλότης	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 155