Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 3.20.1
nan Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness, it showed the kindness and transcendent power of God. For as He patiently suffered Jonah to be swallowed by the whale, not that he should be swallowed up and perish altogether, but that, having been cast out again, he might be the more subject to God, and might glorify Him the more who had conferred upon him such an unhoped-for deliverance, and might bring the Ninevites to a lasting repentance, so that they should be convened to the Lord, who would deliver them from death, having been struck with awe by that portent which had been wrought in Jonah's case, as the Scripture says of them, "And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knoweth if God will repent, and turn away His anger from us, and we shall not perish?"--so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, "I am a servant of the Lord, and I worship the Lord God of heaven, who hath made the sea and the dry land." [This was done] that man, receiving an unhoped-for salvation from God, might rise from the dead, and glorify God, and repeat that word which was uttered in prophecy by Jonah: "I cried by reason of mine affliction to the Lord my God, and He heard me out of the belly of hell;" and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, "that no flesh should glory in the Lord's presence;" and that man should never adopt an opposite opinion with regard to God, supposing that the incorruptibility which belongs to him is his own naturally, and by thus not holding the truth, should boast with empty superciliousness, as if he were naturally like to God. For he (Satan) thus rendered him (man) more ungrateful towards his Creator, obscured the love which God had towards man, and blinded his mind not to perceive what is worthy of God, comparing himself with, and judging himself equal to, God.
nan God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus:] "Behold, a young woman shall conceive, and bring forth a son," as Theodotion the Ephesian has interpreted, and Aquila of Pontus, both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord's advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, am disinherited from the grace of God.

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

7 results
1. Hebrew Bible, Genesis, 3.1-3.6 (9th cent. BCE - 3rd cent. BCE) 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.4. And the serpent said unto the woman: ‘Ye shall not surely die;" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat."
2. Septuagint, Ecclesiasticus (Siracides), 17.6-17.11 (2nd cent. BCE - 2nd cent. BCE) 17.6. He made for them tongue and eyes;he gave them ears and a mind for thinking. 17.7. He filled them with knowledge and understanding,and showed them good and evil. 17.8. He set his eye upon their hearts to show them the majesty of his works. 17.11. He bestowed knowledge upon them,and allotted to them the law of life.
3. New Testament, 1 Corinthians, 1.29 (1st cent. CE - 1st cent. CE) 1.29. that noflesh should boast before God.
4. New Testament, Romans, 5.19, 8.11 (1st cent. CE - 1st cent. CE) 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. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
5. New Testament, John, 17, 12 (1st cent. CE - 1st cent. CE)
6. Irenaeus, Refutation of All Heresies, 1.3.6, 1.4, 1.10.1, 1.29.3, 3.12.12, 3.16.6, 3.18.1, 3.20.2-3.20.3, 3.22.4, 3.23.1, 3.23.6, 4.4.3, 4.5.2, 4.14.1-4.14.2, 4.20.7, 4.33.4, 4.34.1, 4.37-4.39, 4.38.1, 4.38.3, 4.39.1, 4.40.3, 5.3.1, 5.12.2, 5.16.3, 5.18.3, 5.20.2, 5.21.2-5.21.3, 5.23.1, 5.24.4, 5.32.1, 5.35.2 (2nd cent. CE - 3rd cent. CE) 1.4. But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing. But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus. After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical. 4.37. And they make moon and stars appear on the ceiling after this manner. In the central part of the ceiling, having fastened a mirror, placing a dish full of water equally (with the mirror) in the central portion of the floor, and setting in a central place likewise a candle, emitting a faint light from a higher position than the dish - in this way, by reflection, (the magician) causes the moon to appear by the mirror. But frequently, also, they suspend on high from the ceiling, at a distance, a drum, but which, being covered with some garment, is concealed by the accomplice, in order that (the heavenly body) may not appear before the (proper) time. And afterwards placing a candle (within the drum), when the magician gives the signal to the accomplice, he removes so much of the covering as may be sufficient for effecting an imitation representing the figure of the moon as it is at that particular time. He smears, however, the luminous parts of the drum with cinnabar and gum; and having pared around the neck and bottom of a flagon of glass ready behind, he puts a candle in it, and places around it some of the requisite contrivances for making the figures shine, which some one of the accomplices has concealed on high; and on receiving the signal, he throws down from above the contrivances, so to make the moon appear descending from the sky. And the same result is achieved by means of a jar in sylvan localities. For it is by means of a jar that the tricks in a house are performed. For having set up an altar, subsequently is (placed upon it) the jar, having a lighted lamp; when, however, there are a greater number of lamps, no such sight is displayed. After then the enchanter invokes the moon, he orders all the lights to be extinguished, yet that one be left faintly burning; and then the light, that which streams from the jar, is reflected on the ceiling, and furnishes to those present a representation of the moon; the mouth of the jar being kept covered for the time which it would seem to require, in order that the representation of full moon should be exhibited on the ceiling. 4.38. But the scales of fishes - for instance, the seahorse - cause the stars to appear to be; the scales being steeped in a mixture of water and gum, and fastened on the ceiling at intervals. 4.39. The sensation of an earthquake they cause in such a way, as that all things seem set in motion; ordure of a weasel burned with a magnet upon coals (has this effect).
7. Irenaeus, Demonstration of The Apostolic Teaching, 12-16, 22, 24-25, 11 (2nd cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
adam,and christ	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 49
adam,and eve	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 49
adam and eve	Osborne (2001), Irenaeus of Lyons, 217
anthropology,of irenaeus	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 63
anthropology	Osborne (2001), Irenaeus of Lyons, 217, 231
apostasy	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 47, 48, 49, 50, 51
assimilation	Osborne (2001), Irenaeus of Lyons, 198
athanasius	Osborne (2001), Irenaeus of Lyons, 99
christ	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 49
church,humanitys maturation in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
commandment,of god in paradise	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 49
death,function of	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 63
death	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 50, 51; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 92
divine artist	Osborne (2001), Irenaeus of Lyons, 198
dostoevsky,f.	Osborne (2001), Irenaeus of Lyons, 231
eternity	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 92
faith	Osborne (2001), Irenaeus of Lyons, 217
fall,the	Osborne (2001), Irenaeus of Lyons, 217; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 92
fall	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 63
fire	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 92
flesh	Osborne (2001), Irenaeus of Lyons, 231
gifts,from god' "61.0_63.0@growth,in irenaeus' anthropology"	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 63
gifts,from god	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 64
glory,of god	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 47
glory of the lord	Osborne (2001), Irenaeus of Lyons, 198
gregory of nyssa	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 47, 51; Osborne (2001), Irenaeus of Lyons, 99
hands of god	Osborne (2001), Irenaeus of Lyons, 198
harmony	Osborne (2001), Irenaeus of Lyons, 198
homonymy,image of god	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 64
humanity,nourishment	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
image,of god,and likeness	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 47
image and likeness	Osborne (2001), Irenaeus of Lyons, 198
incorruption	Osborne (2001), Irenaeus of Lyons, 231
irenaeus,polemical milieu of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
knowledge,of good and evil	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 47
knowledge and wisdom	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
life,god as source	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 51
likeness of god	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 64
logos,of god	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 48
man,as created	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 47
man,as infant	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 47, 50
man,dependence on god	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 50
maturation	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 63, 64
maximus the confessor	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 49
millenarianism	Osborne (2001), Irenaeus of Lyons, 99
paradise,nourishment in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
participation	Osborne (2001), Irenaeus of Lyons, 198, 217, 231
paul and john	Osborne (2001), Irenaeus of Lyons, 217
platonism	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 92
protology	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 49
providence	Osborne (2001), Irenaeus of Lyons, 231
punishment retributive	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 92
punishment therapeutic	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 92
recapitulation	Osborne (2001), Irenaeus of Lyons, 99
redemption	Osborne (2001), Irenaeus of Lyons, 99
repentance'	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 92
resurrection	Osborne (2001), Irenaeus of Lyons, 99
rousseau,a.	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 48
salvation	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 50, 51
satan	Osborne (2001), Irenaeus of Lyons, 217
scriptures,as nourishment	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
scriptures,as trees of paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
serpent,agent of god	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
serpent	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
spirit	Osborne (2001), Irenaeus of Lyons, 231
thankfulness	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 51
theological aesthetic	Osborne (2001), Irenaeus of Lyons, 198
theophilus of antioch	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 51
tree of knowledge,goodness of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
tree of knowledge,scripture and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127
trinity	Osborne (2001), Irenaeus of Lyons, 198
typology and economy	Osborne (2001), Irenaeus of Lyons, 198