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Tiresias: The Ancient Mediterranean Religions Source Database



6793
Irenaeus, Refutation Of All Heresies, 4.18.1-4.18.2
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Intertexts (texts cited often on the same page as the searched text):

29 results
1. Hebrew Bible, Exodus, 7.11 (9th cent. BCE - 3rd cent. BCE)

7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts."
2. Hebrew Bible, Genesis, 9.24-9.27 (9th cent. BCE - 3rd cent. BCE)

9.24. וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.24. And Noah awoke from his wine, and knew what his youngest son had done unto him." 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant." 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant."
3. Hebrew Bible, Numbers, 11.17 (9th cent. BCE - 3rd cent. BCE)

11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃ 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone."
4. Hebrew Bible, Isaiah, 29.14 (8th cent. BCE - 5th cent. BCE)

29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid."
5. Homer, Iliad, 2.1, 2.4 (8th cent. BCE - 7th cent. BCE)

2.1. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.4. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best
6. Septuagint, Ecclesiasticus (Siracides), 32.4 (2nd cent. BCE - 2nd cent. BCE)

32.4. Where there is entertainment, do not pour out talk;do not display your cleverness out of season.
7. Septuagint, Wisdom of Solomon, 13.1-13.9 (2nd cent. BCE - 1st cent. BCE)

13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator. 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. Yet again, not even they are to be excused; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things?
8. Ignatius, To The Ephesians, 19.2-19.3 (1st cent. CE - 2nd cent. CE)

19.2. How then were they made manifest to the ages? A star shone forth in the heaven above all the stars; and its light was unutterable, and its strangeness caused amazement; and all the rest of the constellations with the sun and moon formed themselves into a chorus about the star; but the star itself far outshone them all; and there was perplexity to know whence came this strange appearance which was so unlike them. 19.3. From that time forward every sorcery and every spell was dissolved, the ignorance of wickedness vanished away, the ancient kingdom was pulled down, when God appeared in the likeness of man unto newness of everlasting life; and that which had been perfected in the counsels of God began to take effect. Thence all things were perturbed, because the abolishing of death was taken in hand.
9. New Testament, 1 Peter, 2.16 (1st cent. CE - 1st cent. CE)

2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God.
10. New Testament, 1 Corinthians, 1.19-1.29, 3.18-3.20, 15.50 (1st cent. CE - 1st cent. CE)

1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 3.18. Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness. 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.
11. New Testament, 1 Timothy, 1.4, 4.7, 6.20 (1st cent. CE - 1st cent. CE)

1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
12. New Testament, 2 Peter, 1.16 (1st cent. CE - 1st cent. CE)

1.16. For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
13. New Testament, 2 Timothy, 4.4 (1st cent. CE - 1st cent. CE)

4.4. and will turn away their ears from the truth, and turn aside to fables.
14. New Testament, Acts, 8.23, 15.1-15.29 (1st cent. CE - 2nd cent. CE)

8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 15.2. Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses. 15.6. The apostles and the elders were gathered together to see about this matter. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.15. This agrees with the words of the prophets. As it is written 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 15.18. All his works are known to God from eternity.' 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.23. They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 15.24. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 15.27. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.
15. New Testament, James, 2.7 (1st cent. CE - 1st cent. CE)

2.7. Don't they blaspheme the honorable name by which you are called?
16. New Testament, Romans, 1.21-1.22, 3.8 (1st cent. CE - 1st cent. CE)

1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned.
17. New Testament, Luke, 15.4 (1st cent. CE - 1st cent. CE)

15.4. Which of you men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it?
18. New Testament, Matthew, 7.24-7.27, 11.25, 23.9 (1st cent. CE - 1st cent. CE)

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. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven.
19. Clement of Alexandria, Excerpts From Theodotus, 78 (2nd cent. CE - 3rd cent. CE)

78. Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.
20. Clement of Alexandria, Christ The Educator, 1.6, 2.1, 3.4-3.5 (2nd cent. CE - 3rd cent. CE)

21. Hermas, Mandates, 4.1 (2nd cent. CE - 2nd cent. CE)

22. Hippolytus, Refutation of All Heresies, 7.24 (2nd cent. CE - 3rd cent. CE)

7.24. While, however, different questions have arisen among them, a certain (heretic), who himself also was styled Theodotus, and who was by trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes the greatest power, and that this one is greater than Christ. And they allege that Christ happens to be according to the likeness (of this Melchisedec). And they themselves, similarly with those who have been previously spoken of as adherents of Theodotus, assert that Jesus is a (mere) man, and that, in conformity with the same account (already given), Christ descended upon him. There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.
23. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)

1.1. It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know, what was at his feet. And he lived about the time of Croesus.
24. Justin, Dialogue With Trypho, 82.1 (2nd cent. CE - 2nd cent. CE)

25. Tatian, Oration To The Greeks, 40, 25 (2nd cent. CE - 2nd cent. CE)

26. Tertullian, On Idolatry, 14, 10 (2nd cent. CE - 3rd cent. CE)

10. Moreover, we must inquire likewise touching schoolmasters; nor only of them, but also all other professors of literature. Nay, on the contrary, we must not doubt that they are in affinity with manifold idolatry: first, in that it is necessary for them to preach the gods of the nations, to express their names, genealogies, honourable distinctions, all and singular; and further, to observe the solemnities and festivals of the same, as of them by whose means they compute their revenues. What schoolmaster, without a table of the seven idols, will yet frequent the Quinquatria? The very first payment of every pupil he consecrates both to the honour and to the name of Minerva; so that, even though he be not said to eat of that which is sacrificed to idols nominally (not being dedicated to any particular idol), he is shunned as an idolater. What less of defilement does he recur on that ground, than a business brings which, both nominally and virtually, is consecrated publicly to an idol? The Minervalia are as much Minerva's, as the Saturnalia Saturn's; Saturn's, which must necessarily be celebrated even by little slaves at the time of the Saturnalia. New-year's gifts likewise must be caught at, and the Septimontium kept; and all the presents of Midwinter and the feast of Dear Kinsmanship must be exacted; the schools must be wreathed with flowers; the flamens' wives and the diles sacrifice; the school is honoured on the appointed holy-days. The same thing takes place on an idol's birthday; every pomp of the devil is frequented. Who will think that these things are befitting to a Christian master, unless it be he who shall think them suitable likewise to one who is not a master? We know it may be said, If teaching literature is not lawful to God's servants, neither will learning be likewise; and, How could one be trained unto ordinary human intelligence, or unto any sense or action whatever, since literature is the means of training for all life? How do we repudiate secular studies, without which divine studies cannot be pursued? Let us see, then, the necessity of literary erudition; let us reflect that partly it cannot be admitted, partly cannot be avoided. Learning literature is allowable for believers, rather than teaching; for the principle of learning and of teaching is different. If a believer teach literature, while he is teaching doubtless he commends, while he delivers he affirms, while he recalls he bears testimony to, the praises of idols interspersed therein. He seals the gods themselves with this name; whereas the Law, as we have said, prohibits the names of gods to be pronounced, and this name to be conferred on vanity. Hence the devil gets men's early faith built up from the beginnings of their erudition. Inquire whether he who catechizes about idols commit idolatry. But when a believer learns these things, if he is already capable of understanding what idolatry is, he neither receives nor allows them; much more if he is not yet capable. Or, when he begins to understand, it behooves him first to understand what he has previously learned, that is, touching God and the faith. Therefore he will reject those things, and will not receive them; and will be as safe as one who from one who knows it not, knowingly accepts poison, but does not drink it. To him necessity is attributed as an excuse, because he has no other way to learn. Moreover, the not teaching literature is as much easier than the not learning, as it is easier, too, for the pupil not to attend, than for the master not to frequent, the rest of the defilements incident to the schools from public and scholastic solemnities.
27. Tertullian, On Modesty, 12.4 (2nd cent. CE - 3rd cent. CE)

28. Nag Hammadi, The Testimony of Truth, 45.6-45.18 (3rd cent. CE - 3rd cent. CE)

29. Anon., Epistle To Diognetus, 4



Subjects of this text:

subject book bibliographic info
animals Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
antichrist,heresiological theme Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 163, 164
antioch Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
apollonius of tyana Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
aristotelianism,as school Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 167, 173
banquet Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
barbarian Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
basilides Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 170, 173
biblical Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
blasphemy,heresy as Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 173, 179
bridal chamber Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473
canon,development of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145
carpocratians Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 174
church Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
church fathers Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 86
clement of alexandria Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 86
contacts Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
conversion/converts Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70, 86
culture Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
cyprian Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
drunkenness Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
ebionites,the elder Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 164, 165
ebionites Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 170, 173
egypt Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
encratites Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 173
epicureanism,as school or sect Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83
epicureanism,heresy assimilated to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120, 133
eristic,connection with heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145
exegesis,allegorical Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 239
exegesis,figurative Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 135, 239
exegesis,in gnosticism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134, 238, 239, 248, 249
exegesis,in irenaeus Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134, 135, 238, 239, 248, 249
exegesis,in justin Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82
exegesis,in valentianianism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 239
exegesis,literal Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 135, 238, 239
faith Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
flora Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 233
forbidden Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
fornication Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 86
gender Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473
gnosticism,as deceptive Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 179
gnosticism,as heretical or other Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133, 134
gnosticism,as pagan Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120
gnosticism,as sophistical Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134, 135, 145
gnosticism,cento Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 238, 239, 248
gnosticism,heresiological reduction and simplification of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 166, 167, 169, 170, 174
gnosticism,orthodox criticism of morality of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133
gnosticism,specific doctrines Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120
gnosticism,succession and schools within Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 164, 165, 166, 169, 170, 173
god Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 86
gods Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
greek Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
groups Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
hairesis Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83
hebrew Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
hegesippus Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 170
hellenization Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
heresy,alterity/otherness/exteriority of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 175, 179, 248, 249
heresy,division/multiplicity of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 162, 163, 175
heresy,exclusion of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133, 174, 175
heresy,interior to church Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133
heresy,novelty of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83, 166, 167, 173, 174
heresy,reduction/amalgamation of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 169, 248
idol/s Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70, 82, 86
immorality Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
irenaeus,criticism of gnostic exegesis Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 238, 239, 248
irenaeus,criticism of gnostic myth Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 248, 249
irenaeus,heresiological innovations Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 159, 160, 161, 162, 163, 164, 165, 166, 167, 169, 170, 173, 174, 175, 179
irenaeus,on heresy and paganism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120, 133, 134
irenaeus,on heresy and sophism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134, 135, 145
irenaeus,other heresiological themes Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83
irenaeus Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
jewish people Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82
jewish succession,orthodox borrowings from jewish heresiology Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145
jewish succession Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83
justin Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70, 82
law Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
libertinism/license Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133, 173, 174, 175
literature Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
magi,as part of heretical succession Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 173
magi,criticism as heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83
magi,doctrine Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134, 135, 249
marcianus aristides Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
marcus (the magician) Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 208
mark the magician Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145, 163, 164, 165, 166
market Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
marriage,heretical contempt for Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 173
marriage,human Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473
martyr,justin,use of greek models for heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83
mary Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 248
meals Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
meat Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82, 86
menander Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83, 170
moses Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
myth,associated with heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 135, 145, 160, 179, 248, 249
new testament Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145
old testament,criticism of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 179, 238, 239
oriental Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
orthodoxy,unity of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134, 135, 175
paganism,heresy assimilated to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120, 133, 134, 174, 175
paul Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
philo of alexandria Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120
philosophy,assimilation of heresy to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133, 159
philosophy,history of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 173
philosophy/philosophers Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
philostrates Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
plato/platonism Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
platonism,christian discussion of platonic doctrines Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120
pollution,impurity Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473
prescriptions Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
ptolemy (gnostic) Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 160, 161
public Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
ritual Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473
rome Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70
rules Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
sacred-consecrated Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
satan,and heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 167, 174, 175
saturninus Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 170, 173
schoolmaster Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
scripture,as contested authority Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 179, 239, 248, 249
scripture,as weapon/criterion against heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 179
shows Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
simon of samaria,as source of all heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 173, 174, 175
simon of samaria Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83, 170
simonians (sect) Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 238
simplicity,of orthodoxy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 159
sin/sinner Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
sophia Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473
sophistry,heresy connected to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134, 135, 145
sources Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
spiritual,spirituality' Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473
succession,authentic succession Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 175
succession,heretical succession Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83, 159, 164, 165, 166, 167, 169, 170, 173, 174
succession,previous notions of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 167
succession Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83
tatian Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 70; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 173
temple Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
valentinian(ism) Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 473
valentinians,doctrine of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 249
valentinians Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120, 133, 145, 160, 165, 166, 170, 173, 174, 179, 248, 249
weak individuals Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 86
worship Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 82
γνώμη Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 161, 162, 163
γραμματικός Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 135
διαδοχή Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 83, 166, 167, 169, 173
διατριβή Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83
διδασκαλεῖον Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 166, 167
διορθωτής Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 163, 164
διάδοχος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 167
διάφορος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 161, 162
εἰδωλόθυτον Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133
μαθήτης Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 166, 167
μισθός Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145
μυστικῶς Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 163, 164
μάχη Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 162
μῦθος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145
παράδοσις Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 162, 163
πιθανολογία Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134
πλάνη Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 161, 162
πλάσμα Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 239
πρᾶγμα Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 161
σοφίζειν Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145
σχολή Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 165, 166
ἀμφίβολος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 239
ἀνατροπή Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120, 248, 249
ἀπολύτρωσις Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 162, 163
ἀπάνθισμα Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 165, 166
ἀσύμφωνος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 162, 163
ἄστατος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 162, 163
ἐπέκτασις Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 161, 162
ἐφαρμόζειν Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 239
ἔλεγχος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 248, 249