Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 2.29.1

nan Let us return, however, to the remaining points of their system. For when they declare that, at the consummation of all things, their mother shall re-enter the Pleroma, and receive the Saviour as her consort; that they themselves, as being spiritual, when they have got rid of their animal souls, and become intellectual spirits, will be the consorts of the spiritual angels; but that the Demiurge, since they call him animal, will pass into the place of the Mother; that the souls of the righteous shall psychically repose in the intermediate place;--when they declare that like will be gathered to like, spiritual things to spiritual, while material things continue among those that are material, they do in fact contradict themselves, inasmuch as they no longer maintain that souls pass, on account of their nature, into the intermediate place to those substances which are similar to themselves, but [that they do so] on account of the deeds done [in the body], since they affirm that those of the righteous do pass [into that abode], but those of the impious continue in the fire. For if it is on account of their nature that all souls attain to the place of enjoyment, and all belong to the intermediate place simply because they are souls, as being thus of the same nature with it, then it follows that faith is altogether superfluous, as was also the descent of the Saviour [to this world]. If, on the other hand, it is on account of their righteousness [that they attain to such a place of rest], then it is no longer because they are souls but because they are righteous. But if souls would have perished unless they had been righteous, then righteousness must have power to save the bodies also [which these souls inhabited]; for why should it not save them, since they, too, participated in righteousness? For if nature and substance are the means of salvation, then all souls shall be saved; but if righteousness and faith, why should these not save those bodies which, equally with the souls, will enter into immortality? For righteousness will appear, in matters of this kind, either impotent or unjust, if indeed it saves some substances through participating in it, but not others.

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

6 results
1. New Testament, Luke, 6.46, 21.34 (1st cent. CE - 1st cent. CE) 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 21.34. So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly.
2. New Testament, Matthew, 5.16, 24.48-24.51 (1st cent. CE - 1st cent. CE) 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be.
3. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)
4. Justin, Dialogue With Trypho, 35.6 (2nd cent. CE - 2nd cent. CE)
5. Origen, Against Celsus, 3.10-3.11 (3rd cent. CE - 3rd cent. CE) 3.10. But observe what he alleges as a proof of his statement: Christians at first were few in number, and held the same opinions; but when they grew to be a great multitude, they were divided and separated, each wishing to have his own individual party: for this was their object from the beginning. That Christians at first were few in number, in comparison with the multitudes who subsequently became Christian, is undoubted; and yet, all things considered, they were not so very few. For what stirred up the envy of the Jews against Jesus, and aroused them to conspire against Him, was the great number of those who followed Him into the wilderness - five thousand men on one occasion, and four thousand on another, having attended Him there, without including the women and children. For such was the charm of Jesus' words, that not only were men willing to follow Him to the wilderness, but women also, forgetting the weakness of their sex and a regard for outward propriety in thus following their Teacher into desert places. Children, too, who are altogether unaffected by such emotions, either following their parents, or perhaps attracted also by His divinity, in order that it might be implanted within them, became His followers along with their parents. But let it be granted that Christians were few in number at the beginning, how does that help to prove that Christians would be unwilling to make all men believe the doctrine of the Gospel? 3.11. He says, in addition, that all the Christians were of one mind, not observing, even in this particular, that from the beginning there were differences of opinion among believers regarding the meaning of the books held to be divine. At all events, while the apostles were still preaching, and while eye-witnesses of (the works of) Jesus were still teaching His doctrine, there was no small discussion among the converts from Judaism regarding Gentile believers, on the point whether they ought to observe Jewish customs, or should reject the burden of clean and unclean meats, as not being obligatory on those who had abandoned their ancestral Gentile customs, and had become believers in Jesus. Nay, even in the Epistles of Paul, who was contemporary with those who had seen Jesus, certain particulars are found mentioned as having been the subject of dispute - viz., respecting the resurrection, and whether it were already past, and the day of the Lord, whether it were near at hand or not. Nay, the very exhortation to avoid profane and vain babblings, and oppositions of science falsely so called: which some professing, have erred concerning the faith, is enough to show that from the very beginning, when, as Celsus imagines, believers were few in number, there were certain doctrines interpreted in different ways.
6. Plotinus, Enneads, 2.9.1-2.9.3, 2.9.5, 2.9.13-2.9.14 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
basilides	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
damnation, eternal	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
decalogue	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 183
determinism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13, 53
dupied	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13, 53
election/elect	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
epiphanius	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
faith/belief	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 53
foreknowledge	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 53
free choice/free will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13, 53
gnosticism/gnostics, πνευµατικοί	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
gnosticism/gnostics	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13, 53
ignatius	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
irenaeus	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 161, 183; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13, 53
judaism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
marcion	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
nag hammadi	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
origen	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
plotinus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
porphyry	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
predetermination	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13, 53
providence, judaeo-christian type	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 53
resurrection	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 183
salvation	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13, 53
sovereignty of god, judaeo-christian view'	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 53
sovereignty of god, judaeo-christian view	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
sovereignty of god	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13, 53
tertullian	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
valentinian the gnostic	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13