1. Hebrew Bible, Genesis, 18.22 (9th cent. BCE - 3rd cent. BCE)
| 18.22. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃ | 18.22. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD." |
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2. Hebrew Bible, Psalms, 85 (9th cent. BCE - 3rd cent. BCE)
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3. Plato, Phaedrus, 247a (5th cent. BCE - 4th cent. BCE)
| 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet |
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4. Plato, Timaeus, 29e (5th cent. BCE - 4th cent. BCE)
| 29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. |
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5. New Testament, 1 Corinthians, 15.50 (1st cent. CE - 1st cent. CE)
| 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. |
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6. New Testament, Romans, 3.30 (1st cent. CE - 1st cent. CE)
| 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. |
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7. New Testament, Matthew, 6.24, 7.24-7.27, 19.17, 23.9 (1st cent. CE - 1st cent. CE)
| 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall. 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. |
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8. Hippolytus, Refutation of All Heresies, 5.23.3, 6.41.2-6.41.3 (2nd cent. CE - 3rd cent. CE)
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9. Irenaeus, Refutation of All Heresies, 1, 1.10.3, 1.11.3, 1.11.4, 1.15.3, 1.16.3, 1.18.4, 1.19.1, 1.19.2, 1.20.2, 1.20.3, 1.21.3, 1.21.4, 1.24.5, 1.27.1, 1.30.12, 1.30.14, 1.30.2, 1.31.3, 1.4.3, 1.8.5, 1.9.3, 2.1, 2.11.1, 2.19.3, 2.26.1, 2.27.2, 2.28.2, 2.35.2, 2.35.3, 2.35.4, 3, 3.10.2, 3.11.7, 3.15.3, 3.16.1, 3.16.6, 3.17.4, 3.23.6, 3.24.2, 3.25.2, 3.25.3, 3.25.4, 3.25.5, 3.8.1, 4.1.1, 4.16.5, 4.19.1, 4.20.1, 4.20.2, 4.20.5, 4.33.3, 4.35.4, 4.38.3, 4.6.2, 5.13.2, 5.21.2, 5.22.1, i. pref. 1 (2nd cent. CE - 3rd cent. CE)
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10. Justin, Dialogue With Trypho, 64.2, 123.7 (2nd cent. CE - 2nd cent. CE)
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11. Tertullian, Against Marcion, 1.6.1, 1.25.3 (2nd cent. CE - 3rd cent. CE)
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12. Tertullian, Against The Valentinians, 1.1-1.4 (2nd cent. CE - 3rd cent. CE)
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13. Theophilus, To Autolycus, 2.25 (2nd cent. CE - 3rd cent. CE)
| 2.25. The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;- for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys - so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death. |
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14. Eusebius of Caesarea, Ecclesiastical History, 5.13.1-5.13.7, 5.24.16 (3rd cent. CE - 4th cent. CE)
| 5.13.1. At this time Rhodo, a native of Asia, who had been instructed, as he himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of Marcion. He says that this heresy was divided in his time into various opinions; and while describing those who occasioned the division, he refutes accurately the falsehoods devised by each of them. 5.13.2. But hear what he writes:Therefore also they disagree among themselves, maintaining an inconsistent opinion. For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon. 5.13.3. But others, among whom are Potitus and Basilicus, hold to two principles, as does the mariner Marcion himself. 5.13.4. These following the wolf of Pontus, and, like him, unable to fathom the division of things, became reckless, and without giving any proof asserted two principles. Others, again, drifting into a worse error, consider that there are not only two, but three natures. of these, Syneros is the leader and chief, as those who defend his teaching say. 5.13.5. The same author writes that he engaged in conversation with Apelles. He speaks as follows:For the old man Apelles, when conversing with us, was refuted in many things which he spoke falsely; whence also he said that it was not at all necessary to examine one's doctrine, but that each one should continue to hold what he believed. For he asserted that those who trusted in the Crucified would be saved, if only they were found doing good works. But as we have said before, his opinion concerning God was the most obscure of all. For he spoke of one principle, as also our doctrine does. 5.13.6. Then, after stating fully his own opinion, he adds:When I said to him, Tell me how you know this or how can you assert that there is one principle, he replied that the prophecies refuted themselves, because they have said nothing true; for they are inconsistent, and false, and self-contradictory. But how there is one principle he said that he did not know, but that he was thus persuaded. 5.13.7. As I then adjured him to speak the truth, he swore that he did so when he said that he did not know how there is one unbegotten God, but that he believed it. Thereupon I laughed and reproved him because, though calling himself a teacher, he knew not how to confirm what he taught. 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. |
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15. Augustine, Reply To Faustus, 22.9 (4th cent. CE - 5th cent. CE)
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