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Tiresias: The Ancient Mediterranean Religions Source Database



6793
Irenaeus, Refutation Of All Heresies, 2.29.2


nanFor it is manifest that those acts which are deemed righteous are performed in bodies. Either, therefore, all souls will of necessity pass into the intermediate place, and there will never be a judgment; or bodies, too, which have participated in righteousness, will attain to the place of enjoyment, along with the souls which have in like manner participated, if indeed righteousness is powerful enough to bring thither those substances which have participated in it. And then the doctrine concerning the resurrection of bodies which we believe, will emerge true and certain [from their system]; since, [as we hold,] God, when He resuscitates our mortal bodies which preserved righteousness, will render them incorruptible and immortal. For God is superior to nature, and has in Himself the disposition [to show kindness], because He is good; and the ability to do so, because He is mighty; and the faculty of fully carrying out His purpose, because He is rich and perfect.


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

5 results
1. Galen, On The Use of Parts, 11.14 (2nd cent. CE - 3rd cent. CE)

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

3. Justin, Dialogue With Trypho, 35.6 (2nd cent. CE - 2nd cent. CE)

4. 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.
5. 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
creatio ex nihilo Osborne, Irenaeus of Lyons (2001) 72
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
demiurge Osborne, Irenaeus of Lyons (2001) 72
determinism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
divine intellect Osborne, Irenaeus of Lyons (2001) 30
dupied Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
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
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
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
god, attributes of Osborne, Irenaeus of Lyons (2001) 30
god as opulent Osborne, Irenaeus of Lyons (2001) 30
ignatius Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
intellect Osborne, Irenaeus of Lyons (2001) 25, 30
irenaeus Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 183; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
judaism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
justin martyr Osborne, Irenaeus of Lyons (2001) 72
love Osborne, Irenaeus of Lyons (2001) 25
marcion Osborne, Irenaeus of Lyons (2001) 30; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
matter Osborne, Irenaeus of Lyons (2001) 72
nag hammadi Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
omnipotence Osborne, Irenaeus of Lyons (2001) 30
origen Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
philosophy Osborne, Irenaeus of Lyons (2001) 30
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
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
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
tertullian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
transcendence of god Osborne, Irenaeus of Lyons (2001) 30
universal intellect' Osborne, Irenaeus of Lyons (2001) 25
valentinian the gnostic Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 13
valentinians Osborne, Irenaeus of Lyons (2001) 72