Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 3.3.4

nan But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.

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1. Hebrew Bible, Genesis, 1.28 (9th cent. BCE - 3rd cent. BCE) 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’"
2. Hebrew Bible, Psalms, 2.7 (9th cent. BCE - 3rd cent. BCE) 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee."
3. Hebrew Bible, Isaiah, 42.1, 53.9, 60.17 (8th cent. BCE - 5th cent. BCE) 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 53.9. וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 60.17. תַּחַת הַנְּחֹשֶׁת אָבִיא זָהָב וְתַחַת הַבַּרְזֶל אָבִיא כֶסֶף וְתַחַת הָעֵצִים נְחֹשֶׁת וְתַחַת הָאֲבָנִים בַּרְזֶל וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם וְנֹגְשַׂיִךְ צְדָקָה׃ 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 53.9. And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’" 60.17. For brass I will bring gold, And for iron I will bring silver, And for wood brass, And for stones iron; I will also make thy officers peace, And righteousness thy magistrates."
4. Dead Sea Scrolls, Community Rule, 5.7 (2nd cent. BCE - 1st cent. CE)
5. Anon., Didache, 12-13, 11 (1st cent. CE - 2nd cent. CE) 11. Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him.
6. Clement of Rome, 1 Clement, 1.1 (1st cent. CE - 1st cent. CE) 1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι.
7. Ignatius, To The Philadelphians, 2.2, 8.2, 10.1 (1st cent. CE - 2nd cent. CE) 2.2. For many specious wolves with baneful delights lead captive the runners in God's race; but, where ye are at one, they will find no place. 8.2. and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers. 10.1. Seeing that in answer to your prayer and to the tender sympathy which ye have in Christ Jesus, it hath been reported to me that the church which is in Antioch of Syria hath peace, it is becoming for you, as a church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name.
8. Ignatius, To The Ephesians, None (1st cent. CE - 2nd cent. CE) 14.2. No man professing faith sinneth, and no man possessing love hateth. The tree is manifest from its fruit; so they that profess to be Christ's shall be seen through their actions. For the Work is not a thing of profession now, but is seen then when one is found in the power of faith unto the end.
9. Ignatius, To The Magnesians, 3.1, 9.1 (1st cent. CE - 2nd cent. CE) 3.1. Yea, and it becometh you also not to presume upon the youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful estate, but give place to him as to one prudent in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all. 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher --
10. Ignatius, To The Philadelphians, 2.2, 8.2, 10.1 (1st cent. CE - 2nd cent. CE) 2.2. For many specious wolves with baneful delights lead captive the runners in God's race; but, where ye are at one, they will find no place. 8.2. and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers. 10.1. Seeing that in answer to your prayer and to the tender sympathy which ye have in Christ Jesus, it hath been reported to me that the church which is in Antioch of Syria hath peace, it is becoming for you, as a church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name.
11. Ignatius, To The Romans, 9.3 (1st cent. CE - 2nd cent. CE) 9.3. My spirit saluteth you, and the love of the churches which received me in the name of Jesus Christ, not as a mere wayfarer: for even those churches which did not lie on my route after the flesh went before me from city to city.
12. Ignatius, To The Smyrnaeans, 1.2, 4.2, 8.1-8.2, 12.2 (1st cent. CE - 2nd cent. CE)
13. New Testament, 1 John, 2.9-2.11, 3.8, 3.23-3.24, 4.2-4.3, 4.7-4.12 (1st cent. CE - 1st cent. CE) 2.9. He who says he is in the light and hates his brother, is in the darkness even until now. 2.10. He who loves his brother remains in the light, and there is no occasion for stumbling in him. 2.11. But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes. 3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. 3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.11. Beloved, if God loved us in this way, we also ought to love one another.
14. New Testament, 1 Peter, 1.22-1.23, 2.17, 4.8 (1st cent. CE - 1st cent. CE) 1.22. Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently: 1.23. having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 4.8. And above all things be earnest in your love among yourselves, for love covers a multitude of sins.
15. New Testament, 1 Thessalonians, 4.9-4.10 (1st cent. CE - 1st cent. CE) 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more;
16. New Testament, 2 John, 5, 1 (1st cent. CE - 2nd cent. CE)
17. New Testament, 3 John, 9-10 (1st cent. CE - 2nd cent. CE)
18. New Testament, 2 Peter, 1.5-1.7 (1st cent. CE - 1st cent. CE) 1.5. Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 1.7. and in godliness brotherly affection; and in brotherly affection, love.
19. New Testament, 2 Timothy, 2.22 (1st cent. CE - 1st cent. CE) 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart.
20. New Testament, Acts, 5.41, 6.5 (1st cent. CE - 2nd cent. CE) 5.41. They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus' name. 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;
21. New Testament, Apocalypse, 2.8-2.11 (1st cent. CE - 1st cent. CE) 2.8. To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death.
22. New Testament, Jude, 12-13, 16, 19, 4, 8, 10 (1st cent. CE - 1st cent. CE)
23. New Testament, Colossians, 2.2 (1st cent. CE - 1st cent. CE) 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ
24. New Testament, Ephesians, 1.3-1.5, 1.7, 1.10-1.11, 1.19, 1.23, 2.11-2.22, 4.3 (1st cent. CE - 1st cent. CE) 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.23. which is his body, the fullness of him who fills all in all. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 4.3. being eager to keep the unity of the Spirit in the bond of peace.
25. New Testament, Galatians, 2.4 (1st cent. CE - 1st cent. CE) 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage;
26. New Testament, Hebrews, 13.1 (1st cent. CE - 1st cent. CE) 13.1. Let brotherly love continue.
27. New Testament, Romans, 12.10 (1st cent. CE - 1st cent. CE) 12.10. In love of the brothers be tenderly affectionate one to another; in honor preferring one another;
28. New Testament, John, 1.32-1.33, 11.52, 13.34-13.35, 17.11, 17.20-17.23 (1st cent. CE - 1st cent. CE) 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 11.52. and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 13.35. By this everyone will know that you are my disciples, if you have love for one another. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me.
29. New Testament, Luke, 1.31, 1.41-1.42, 3.22, 10.3-10.12, 11.4 (1st cent. CE - 1st cent. CE) 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.41. It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.'
30. New Testament, Mark, 1.10-1.11, 14.38 (1st cent. CE - 1st cent. CE) 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak.
31. New Testament, Matthew, 3.16, 6.13, 7.15-7.16, 10.7-10.16, 12.33, 26.41 (1st cent. CE - 1st cent. CE) 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.11. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. 10.12. As you enter into the household, greet it. 10.13. If the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you. 10.14. Whoever doesn't receive you, nor hear your words, as you go out out of that house or that city, shake off the dust from your feet. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 10.16. Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 12.33. Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt; for the tree is known by its fruit. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak.
32. Polycarp of Smyrna, Letter To The Philippians, 3.1-3.2, 4.1-4.3, 5.3, 6.1, 6.3, 7.1-7.2, 9.2, 11.3, 12.3 (1st cent. CE - 2nd cent. CE)
33. Anon., Marytrdom of Polycarp, 2.2, 5.1, 8.1, 9.3, 13.3, 16.2, 22.2-22.3 (2nd cent. CE - 2nd cent. CE) 2.2. 2 For who would not admire their nobility and patience and love of their Master? For some were torn by scourging until the mechanism of their flesh was seen even to the lower veins and arteries, and they endured so that even the bystanders pitied them and mourned. And some even reached such a pitch of nobility that none of them groaned or wailed, showing to all of us that at that hour of their torture the noble martyrs of Christ were absent from the flesh, or rather that the Lord was standing by and talking with them. 5.1. 1 But the most wonderful Polycarp, when he first heard it, was not disturbed, but wished to remain in the city; but the majority persuaded him to go away quietly, and he went out quietly to a farm, not far distant from the city, and stayed with a few friends, doing nothing but pray night and day for all, and for the Churches throughout the world, as was his custom. 8.1. 1 Now when he had at last finished his prayer, after remembering all who had ever even come his way, both small and great, high and low, and the whole Catholic Church throughout the world, the hour came for departure, and they set him on an ass, and led him into the city, on a "great Sabbath day. 9.3. 3 But when the Pro-Consul pressed him and said: "Take the oath and I let you go, revile Christ," Polycarp said: "For eighty and six years have I been his servant, and he has done me no wrong, and how can I blaspheme my King who saved me? 13.3. 3 Immediately therefore, he was fastened to the instruments which had been prepared for the fire, but when they were going to nail him as well he said: "Leave me thus, for He who gives me power to endure the fire, will grant me to remain in the flames unmoved even without the security you will give by the nails. 16.2. 2 And of the elect was he indeed one, the wonderful martyr, Polycarp, who in our days was an apostolic and prophetic teacher, bishop of the Catholic Church in Smyrna. For every word which he uttered from his mouth both was fulfilled and will be fulfilled. 22.2. 2 Gaius copied this from the writing of Irenaeus, a disciple of Polycarp, and he lived with Irenaeus, and I, Socrates, wrote it out in Corinth, from the copies of Gaius. Grace be with you all. 22.3. 3 And I, again, Pionius, wrote it out from the former writings, after searching for it, because the blessed Polycarp showed it me in a vision, as I will explain in what follows, and I gathered it together when it was almost worn out by age, that the Lord Jesus Christ may also gather me together with his elect into his heavenly kingdom, to whom be glory with the Father and the Holy Spirit, for ever and ever, Amen.
34. Anon., Genesis Rabba, 33.3 (2nd cent. CE - 5th cent. CE) 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 33.3. bGod is good to all and His mercies are upon all of His works (Psalms 145:9):Rabbi Levi said, \"'God is good to all,' upon all, that He is their maker.\" Rabbi Shmuel said, \"'God is good to all and His mercies' - upon all that are His traits, He has mercy.” Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, \"'God is good to all' and His merciful ones He give to His creatures.\" Rabbi Tanchuma and Rabbi Abba bar Avin [said] in the name of Rav Acha, “Tomorrow a famine will arrive and the creatures will have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on them.” In the days of Rabbi Tanchuma, Israel required a fast (to bring about rain). They came to [Rabbi Tanchuma and] said to him, “Rabbi, decree a fast.” [So] he decreed a fast on the first day, on the second day, on the third day and rain did not fall. He got up and expounded to them. He said to them, \"My children, have mercy, these upon those, and the Holy One, blessed be He, will be filled with mercy on you.\" While they were still distributing charity to the poor, they saw a man giving money to his ex-wife. They came to [Rabbi Tanchuma] and said to him, \"Rabbi, how are we sitting here [while] there is a sin here.\" He said [back] to them, \"What did you see?\" They said to him, \"We saw Mr. x give money to his ex-wife.\" They sent for them and they brought them in front of the community. [Rabbi Tanchuma] said to him, \"What is she to you?\" He said [back] to him, \"She is my ex-wife.\" He said to him, \"Why did you give her money?\" He said to him, \"Rabbi, I saw her in distress and I was filled with mercy on her.\" At that time, Rabbi Tanchuma lifted his head towards above and said, \"Master over the worlds, just like this one that does not have an obligation to sustain [her] saw her in distress and he was filled with mercy for her, all the more so, You, that it is written about You, 'Compassionate and Merciful' and we are the children of Your friends, Avraham, Yitschak and Yaakov, will You be filled with mercy on us.\" Immediately, rains fell and the world was irrigated. Our rabbi (Yehuda Hanassi) was sitting, involved in Torah in front of the synagogue of the Babylonian [Jews] in Tzippori [when] a calf passed in front of him [and] was going to be slaughtered and started to yell out as if to say, \"Save me.\" He said to it, \"And what can I do for you? That is what you were created for.\" [As a result, Rabbi Yehuda Hanassi] had toothaches for thirteen years. Rabbi Yoss bar Avin said, \"[During] those entire thirteen years that [he] had toothaches, no pregt woman had a miscarriage in the Land of Israel and no birthing mother had pain. After some time, a crawling animal passed in front of his daughter and she wanted to kill it. He said to her, \"My daughter, let it go, as it is written, \"and His mercies are upon all of his works.\" Our rabbi had great modesty and said, \"I will do anything that people tell me except what the sons of Batira did to my forefather - that they came down from their greatness (office) and brought him up; and [even] if Rabbi Huna, the Exilarch, came here, I would get up in front of him. Why? As he is from [the tribe of] Yehuda and I am from Binyamin, and he is from the males of Yehuda and I am from the females.\" Rabbi Chiya the Great said to him, \"And behold, he is [waiting] outside.\" [Rabbi Yehuda Hanassi]'s face changed colors. And when he saw that his face changed colors, [Rabbi Chiya] said to him, \"It is [Rabbi Huna]'s coffin.\" He said [back] to [Rabbi Chiya], \"Go out and see who needs you outside.\" He went out and did not find a person and he knew that he was excommunicated - and there is no excommunication less than thirty days. Rabbi Yossi bar Avin said, \"[During] the entire thirty days that Rabbi Chiya the Great was excommunicated from our rabbi, he taught Rav, the son of his sister, the principles of the Torah.\" And what are the principles of the Torah? They are the laws of the Babylonians. At the end of thirty days, Eliyahu - may he be remembered for good - came in the likeness of Rabbi Chiya the Great to our rabbi and put his hand on his teeth and he became healed. When Rabbi Chiya the Great came to our rabbi, he said to him, \"What did you do to your teeth?\" He said [back] to him, \"From the time that you put your hand on them, they became better. He said, \"I do not know what this is.\" When he heard this, he began to treat him with respect and he brought close the students and brought up [Rabbi Chiya] to the top. Rabbi Yishmael bar Yose said, \"And [should he] come closer than I?\" He said [back] to him, \"God forbid, such should not be done in Israel.\" Our rabbi was teaching the praises of Rabbi Chiya the Great in front of Rabbi Yishmael bar Yose - he said, \"He is a great man, he is a holy man.\" One time, [Rabbi Yishmael bar Yose] saw [Rabbi Chiya] in the bathhouse and [the latter] did not humble himself before him. He said to [Rabbi Yehuda Hanassi], \"Is this your student that you have been praising? I saw him in the bathhouse and he did not humble himself before me.\" He said to him, \"Why did you not humble yourself before him?\" Rabbi Chiya said [back], I was looking at the homilies (aggadot) of Psalms.\" Once [Rabbi Yehudah Hanassi] heard this, he gave him two students to go with him to the dark places, that he not get confounded and lose himself. Another explanation: \"God is good to all, etc.\" \"And God remembered Noach, etc.\" - Rabbi Shmuel bar Nachmani said, \"Woe to the evildoers who switch the [Divine] trait of mercy to the [Divine] trait of [strict] justice. In every place that it states 'the Lord,' it is the trait of mercy: 'The Lord, the Lord, merciful and compassionate God' (Exodus 34:6). And [yet] it is written (Genesis 6:5-6), 'And the Lord saw that the evil of man on the earth was very great[...] And the Lord regretted that He had made man on the earth, and the Lord said, \"I will erase, etc.\"' Happy are the righteous who switch the trait of [Divine] justice to the [divine] trait of mercy. In every place that it states ' iElohim /i,' it is the trait of mercy: 'Judges ( iElohim /i) you shall not curse' (Exodus 22:27); 'to the judges ( ielohim /i) the matter of both of them will come' (Exodus 22:8). And [yet] it is written (Exodus 2:24), 'And God heard their cries and God remembered His covet'; '(Genesis 30:22), 'And God remembered Rachel'; 'And God remembered Noach.' And what memory did He remember for him? That he fed and sustained them all of the twelve months in the ark.\" \"And God remembered Noach\" - and justice requires it, from the merit of the pure ones that he brought with him into the ark. Rabbi Eliezer says, \"[Noach] was named corresponding to his sacrifice, as it states, 'And the Lord smelled the pleasant ( inichoach /i) fragrance.'\" Rabbi Yose bar Chaninah [says], \"He was named corresponding to the resting of the ark, as it states, 'And the ark rested ( itanach /i) on the seventh month, etc.'\" Rabbi Yehoshua says, \"'Will not cease' (Genesis 8:22) implies that they ceased.\""
35. Anon., Tchacos 3 Gospel of Judas, 52.4-52.6 (2nd cent. CE - 3rd cent. CE)
36. Clement of Alexandria, Miscellanies, 4.9.73.5 (2nd cent. CE - 3rd cent. CE)
37. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) 1.10. But Leucippus, an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined, there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define.
38. Justin, First Apology, 7.3, 26.1-26.6, 67.3 (2nd cent. CE - 2nd cent. CE)
39. Justin, Dialogue With Trypho, 4.1, 88.8 (2nd cent. CE - 2nd cent. CE)
40. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE)
41. Tertullian, Against Marcion, 1.6.1, 1.14.5 (2nd cent. CE - 3rd cent. CE)
42. Tertullian, Prescription Against Heretics, 20.4-20.8 (2nd cent. CE - 3rd cent. CE)
43. Tertullian, On Modesty, 21.7 (2nd cent. CE - 3rd cent. CE)
44. Eusebius of Caesarea, Ecclesiastical History, 2.23.4, 2.25.6, 3.18, 3.27.1, 3.28.6, 3.36.1, 3.36.10, 3.39.1, 3.39.4, 4.14, 4.14.2-4.14.4, 4.14.6, 4.22.3-4.22.4, 5.4, 5.4.1, 5.5.8, 5.20, 5.20.2, 5.20.4-5.20.8, 5.24, 5.24.2-5.24.6, 5.24.11-5.24.18 (3rd cent. CE - 4th cent. CE) 2.23.4. James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James. 2.25.6. It is confirmed likewise by Caius, a member of the Church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy, speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid: 3.27.1. The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ebionites, because they held poor and mean opinions concerning Christ. 3.36.1. At that time Polycarp, a disciple of the apostles, was a man of eminence in Asia, having been entrusted with the episcopate of the church of Smyrna by those who had seen and heard the Lord. 3.36.10. These things he wrote from the above-mentioned city to the churches referred to. And when he had left Smyrna he wrote again from Troas to the Philadelphians and to the church of Smyrna; and particularly to Polycarp, who presided over the latter church. And since he knew him well as an apostolic man, he commended to him, like a true and good shepherd, the flock at Antioch, and besought him to care diligently for it. 3.39.1. There are extant five books of Papias, which bear the title Expositions of Oracles of the Lord. Irenaeus makes mention of these as the only works written by him, in the following words: These things are attested by Papias, an ancient man who was a hearer of John and a companion of Polycarp, in his fourth book. For five books have been written by him. These are the words of Irenaeus. 3.39.4. If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders — what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice. 4.14.2. And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related in regard to him. The account is taken from the third book of Irenaeus' work Against Heresies, and is as follows: 4.22.3. And when I had come to Rome I remained there until Anicetus, whose deacon was Eleutherus. And Anicetus was succeeded by Soter, and he by Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord. 4.22.4. The same author also describes the beginnings of the heresies which arose in his time, in the following words: And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord.Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses. 5.4.1. The same witnesses also recommended Irenaeus, who was already at that time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome, saying many favorable things in regard to him, as the following extract shows: 5.5.8. Pothinus having died with the other martyrs in Gaul at ninety years of age, Irenaeus succeeded him in the episcopate of the church at Lyons. We have learned that, in his youth, he was a hearer of Polycarp. 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. 5.24.2. We observe the exact day; neither adding, nor taking away. For in Asia also great lights have fallen asleep, which shall rise again on the day of the Lord's coming, when he shall come with glory from heaven, and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus; and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate. 5.24.3. He fell asleep at Ephesus. 5.24.4. And Polycarp in Smyrna, who was a bishop and martyr; and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna. 5.24.5. Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead? 5.24.6. All these observed the fourteenth day of the passover according to the Gospel, deviating in no respect, but following the rule of faith. And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed. For seven of my relatives were bishops; and I am the eighth. And my relatives always observed the day when the people put away the leaven. 5.24.11. Among them was Irenaeus, who, sending letters in the name of the brethren in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord's day. He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom and after many other words he proceeds as follows: 5.24.12. For the controversy is not only concerning the day, but also concerning the very manner of the fast. For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night. 5.24.13. And this variety in its observance has not originated in our time; but long before in that of our ancestors. It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode. Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement in regard to the fast confirms the agreement in the faith. 5.24.14. He adds to this the following account, which I may properly insert:Among these were the presbyters before Soter, who presided over the church which you now rule. We mean Anicetus, and Pius, and Hyginus, and Telesphorus, and Xystus. They neither observed it themselves, nor did they permit those after them to do so. And yet though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed; although this observance was more opposed to those who did not observe it. 5.24.15. But none were ever cast out on account of this form; but the presbyters before you who did not observe it, sent the eucharist to those of other parishes who observed it. 5.24.16. And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him. 5.24.17. But though matters were in this shape, they communed together, and Anicetus conceded the administration of the eucharist in the church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church. 5.24.18. Thus Irenaeus, who truly was well named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches. And he conferred by letter about this mooted question, not only with Victor, but also with most of the other rulers of the churches.
45. Origen, Homilies On Luke, 1 (3rd cent. CE - 3rd cent. CE)
46. Epiphanius, Panarion, 30.13.6, 42.1.7 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
abbahu, r.	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
acts of the apostles	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
admission fees, anxieties	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
admission fees, dangers in	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
admission fees, fire hazards	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
admission fees, floors of, collapses	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
admission fees, floors of, slippery	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
admission fees, heating system and wood supply/storage	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
adversus haereses, irenaeus	Esler, The Early Christian World (2000) 553
aelafius	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
against the heresies (irenaeus of lyons)	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
age, youth	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
alexandria	Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 115; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
anicetus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 34, 295; Osborne, Irenaeus of Lyons (2001) 3
anthropology	Osborne, Irenaeus of Lyons (2001) 234
antioch	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
antioch (syria)	Huttner, Early Christianity in the Lycus Valley (2013) 213
apelles	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 103
apocrypha	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
apologetics	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
apostle, paul	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
apostle	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178, 212
apostles	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
apostolic fathers	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
apostolic tradition	Osborne, Irenaeus of Lyons (2001) 128
asceticism	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
asia (roman province)	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
asia minor, literature of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
asia minor	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
authenticity	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
authority	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
baptism, of jesus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
beloved disciple	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
biography (lives)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
birth	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
bishop	Huttner, Early Christianity in the Lycus Valley (2013) 213; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
blood	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
bread	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
by, and isaac	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
by, and polycarp	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
caldarium	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
campania	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
canon, development of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
cappadocia	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
carpocratians	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392
cerinthus, cerinthian	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
cerinthus	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137, 205
chastity	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
children	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
christian church, unity of the	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 187, 188, 194, 195
christians	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
christology, adoptionist	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
christology, possessionist/separation	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
christology, trinity	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
clement of alexandria	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 194
clement of rome	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 25; Osborne, Irenaeus of Lyons (2001) 128
clergy	Huttner, Early Christianity in the Lycus Valley (2013) 213
collection of letters	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
commandments	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
community	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
confessor/s	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
constantine i	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 205
corinth	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
covenant	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
creation	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
creator	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
cross	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
cyprian	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
deacon/deaconess	Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 97
death	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
decius, persecution by	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
decretum gelasianum	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
demetrianus	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 205
demons	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
demosthenes	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
descent, of the spirit on/into jesus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
dialogue between judas and jesus	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
didache	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 25
dionysius of corinth	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
disasters	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 205
disciple, john, son of zebedee	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
divine being, muses	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
dramatic effects, in the gospel of judas, jesus	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
dramatic effects, in the gospel of judas, of gnostic dialogue	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
dramatic effects, in the gospel of judas, of invisible action	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
dramatic effects, in the gospel of judas, of the double denouement	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
dramatic effects, in the gospel of judas	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
encounter	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
ephesians, letter to the	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
ephesus, ephesians	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137, 205
ephesus	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235; Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 115
epigram	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
episkopos	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
ethics	Osborne, Irenaeus of Lyons (2001) 234
ethnicity	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
eusebios	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188
eusebius (of caesarea)	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
eusebius of caesarea	Huttner, Early Christianity in the Lycus Valley (2013) 213; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 205
excommunicatio	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
exegesis, in irenaeus	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
fall, the	Osborne, Irenaeus of Lyons (2001) 234
fire	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235; Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 90
first day of the week	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
flavia domitilla	Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 115
forgery	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
fragment	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
free will and freedom	Osborne, Irenaeus of Lyons (2001) 234
from, and stephen	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
galen	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392
games, and ignatius	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
gaza	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
gentile	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
gentiles/gentile	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
gentiles	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
gnostic christians	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188
gnosticism, polemic against	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 199, 200
gnosticism, valentinian gnosticism, dialogue traditions of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
gnosticism	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
god, uniqueness of	Osborne, Irenaeus of Lyons (2001) 128
great church	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392
greek	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
hairesis	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 25
hegesippus	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
heresy, catholic christianity, ecclesiological theory	Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 535
heresy, ebionites	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
heresy, heretics	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
heresy, nazarenes	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
heresy, novelty of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 25
heresy	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
heretics {see also gnostics; marcionites)	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392
hierarchy (clerical)	Huttner, Early Christianity in the Lycus Valley (2013) 213
hippias (or the bath)	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
homer	Osborne, Irenaeus of Lyons (2001) 3
hostility towards	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
hypocaust	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
identity, jewish identity	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
identity	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
ignatius	Osborne, Irenaeus of Lyons (2001) 3
ignatius of antioch, apocalyptic aspects	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 25
ignatius of antioch, as source	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
ignatius of antioch	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 25; Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46; Huttner, Early Christianity in the Lycus Valley (2013) 213; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
imitatio christi	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
interpolation	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
irenaeus, criticism of gnostic exegesis	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
irenaeus, heresiological innovations	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 182
irenaeus, sources	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
irenaeus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 187, 188, 195; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 205
irenaeus of lyon	Huttner, Early Christianity in the Lycus Valley (2013) 213; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
irenaeus of lyons, and polycarp	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
irenaeus of lyons, life	Esler, The Early Christian World (2000) 553
irenaeus of lyons, on stephen	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
irenaeus of lyons, sources for	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
irenaeus of lyons, works	Esler, The Early Christian World (2000) 553
irenaeus of lyons	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
isaac	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
isocrates	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
james, brother of jesus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
jerusalem, city	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
jesus, and isaac	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
jesus, and polycarp	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
jesus, appearances and disappearances of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
jesus, portrayal of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
jesus, see also christ	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
jesus, special knowledge imparted to judas by	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
jesus	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
jew(ish), jewish christians	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
jew(ish)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
jewish-christian	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
jews	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
johannine community, schismatics/secessionists	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
johannine community	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
john, apostle	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137, 205
john, evangelist/son of zebedee	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
john, the apostle	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
judah the patriarch	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
judaism	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
judas, death of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
judas, departure from the last supper of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
judas, dialogue with jesus of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
judas, visions of	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
judgement	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
just	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
justin martyr	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 187, 195
knowledge, true	Osborne, Irenaeus of Lyons (2001) 128
knowledge of good and evil	Osborne, Irenaeus of Lyons (2001) 234
law	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
letter of marcion	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 103
letter of the churches of vienne and lyons, and irenaeus	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
letter to the philippians (polycarp)	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
lords prayer	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
love	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
lucian	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
lugdunum (lyons), martyrdoms at	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
lugdunum (lyons), montanism at?	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
lyons	Osborne, Irenaeus of Lyons (2001) 3
magi, on law and the old testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
magic, miracles, and magicians	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
marcion	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392; Osborne, Irenaeus of Lyons (2001) 128, 234
marcionite thinking, on divine judgment	Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 161
marcionites	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
martyrdom, as sign of true church	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 25
martyrdom/martyrs	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
martyrdom	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
martyrdom of polycarp, dating of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
martyrdom of polycarp	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
martyrdom of polykarpos	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 194
mary	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
montanism	Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 90
montanus	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
nag hammadi codices	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
name	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
neoclaudiopolis	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
new testament	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 194, 195
nicolas and nicolaites	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
obedience	Osborne, Irenaeus of Lyons (2001) 234
old testament, relation to new testament, christ	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 25
old testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
origen	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46; Osborne, Irenaeus of Lyons (2001) 3; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
orthodox, orthodoxy	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
orthodoxy, purity of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 182
orthodoxy	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
out-group	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
palestine	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
papias	Huttner, Early Christianity in the Lycus Valley (2013) 213; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 103
papias of hierapolis	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
participation	Osborne, Irenaeus of Lyons (2001) 234
parting of the ways	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
pastoral epistles	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
patmos	Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 115
paul	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
paul (apostle)	Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 97, 100
people of god	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 122
pergamon	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392
persecutions	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
peter	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
peter (apostle)	Huttner, Early Christianity in the Lycus Valley (2013) 213
philippi, christian community	Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 97, 100
philippi	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
philosopher	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
phrygia	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
pindar	Osborne, Irenaeus of Lyons (2001) 3
pionius	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
plague	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392
platonism, middle	Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 90
pluralism, theological	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392
polycarp, and ignatius	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
polycarp, and irenaeus	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 117
polycarp, as a teacher	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 199, 200
polycarp, as christlike	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
polycarp, as socratic	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
polycarp, death of	Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65
polycarp	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 392; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178; Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 97, 100; Osborne, Irenaeus of Lyons (2001) 3, 128, 234; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137, 205
polycarp of smyrna	Huttner, Early Christianity in the Lycus Valley (2013) 213
polycarp of smyrna ix	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34
polykarpos of smyrna	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 187, 188
polykrates of ephesos	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
pontus	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 103; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 34; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
popes (roman), anicetus	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
power	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
presbyter/πρεσβύτερος	Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 97
primacy	Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 46
prophets	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
pseudepigraphy	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
rabbis, attending the baths	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
rabbis	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
recapitulation	Osborne, Irenaeus of Lyons (2001) 3, 128
religion passim, myth	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 178
religion passim, sacrifice	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
religious feelings	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 205
religious motivation	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
repentance	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
repetition	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
rhetoric, declamation	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
rhetoric, second sophistic	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
rhetoric of	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 205
rhetorician	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
roman church	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188, 195
roman civilization, government	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
rome	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 34, 103, 295; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
rome marcion at	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 34, 103, 295
salvation/soteriology	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
salvation	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
satan	Osborne, Irenaeus of Lyons (2001) 234
sender	Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178
seneca the younger	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
serapion of antioch	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
sethians, sethianism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
setting, of the gospel of judas	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
sins	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 110
smyrna	Huttner, Early Christianity in the Lycus Valley (2013) 213; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 178; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
sophistry	Osborne, Irenaeus of Lyons (2001) 3
special knowledge/instruction motif	Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 31
spirit, divine	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 212
stoicism	Osborne, Irenaeus of Lyons (2001) 3
succession, authentic succession	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 182
superstitio, superstition	de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137
suspensura (suspended floors)	Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235
synoptics	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264
teachers	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 34, 103