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Tiresias: The Ancient Mediterranean Religions Source Database



6793
Irenaeus, Refutation Of All Heresies, 4.35.4


nanThey affirm that certain things still, besides these, were spoken from the Pleroma, but are confuted by those which are referred to in the Scriptures as beating on the advent of Christ. But what these are [that are spoken from the Pleroma] they are not agreed, but give different answers regarding them. For if any one, wishing to test them, do question one by one with regard to any passage those who are their leading men, he shall find one of them referring the passage in question to the Propator--that is, to Bythus; another attributing it to Arche--that is, to the Only- begotten; another to the Father of all--that is, to the Word; while another, again, will say that it was spoken of that one iron who was [formed from the joint contributions] of the Aeons in the Pleroma; others [will regard the passage] as referring to Christ, while another [will refer it] to the Saviour. One, again, more skilled than these, after a long protracted silence, declares that it was spoken of Horos; another that it signifies the Sophia which is within the Pleroma; another that it announces the mother outside the Pleroma; while another will mention the God who made the world (the Demiurge). Such are the variations existing among them with regard to one [passage], holding discordant opinions as to the same Scriptures; and when the same identical passage is read out, they all begin to purse up their eyebrows, and to shake their heads, and they say that they might indeed utter a discourse transcendently lofty, but that all cannot comprehend the greatness of that thought which is implied in it; and that, therefore, among the wise the chief thing is silence. For that Sige (silence) which is above must be typified by that silence which they preserve. Thus do they, as many as they are, all depart [from each other], holding so many opinions as to one thing, and bearing about their clever notions in secret within themselves. When, therefore, they shall have agreed among themselves as to the things predicted in the Scriptures, then also shall they be confuted by us. For, though holding wrong opinions, they do in the meanwhile, however, convict themselves, since they are not of one mind with regard to the same words. But as we follow for our teacher the one and only true God, and possess His words as the rule of truth, we do all speak alike with regard to the same things, knowing but one God, the Creator of this universe, who sent the prophets, who led forth the people from the land of Egypt, who in these last times manifested His own Son, that He might put the unbelievers to confusion, and search out the fruit of righteousness.


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

18 results
1. Hebrew Bible, Isaiah, 60.17 (8th cent. BCE - 5th cent. BCE)

60.17. תַּחַת הַנְּחֹשֶׁת אָבִיא זָהָב וְתַחַת הַבַּרְזֶל אָבִיא כֶסֶף וְתַחַת הָעֵצִים נְחֹשֶׁת וְתַחַת הָאֲבָנִים בַּרְזֶל וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם וְנֹגְשַׂיִךְ צְדָקָה׃ 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."
2. 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.
3. New Testament, 1 Corinthians, 2.15 (1st cent. CE - 1st cent. CE)

2.15. But he who is spiritual discerns allthings, and he himself is judged by no one.
4. New Testament, 1 Timothy, 6.20 (1st cent. CE - 1st cent. CE)

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;
5. New Testament, 2 John, 1 (1st cent. CE - 2nd cent. CE)

6. New Testament, 3 John, 9-10 (1st cent. CE - 2nd cent. CE)

7. New Testament, 2 Corinthians, 11.3 (1st cent. CE - 1st cent. CE)

8. New Testament, Jude, 12-13, 16, 19, 4, 8, 10 (1st cent. CE - 1st cent. CE)

9. 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.
10. New Testament, Matthew, 7.5, 13.38 (1st cent. CE - 1st cent. CE)

7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one.
11. 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.
12. Hippolytus, Refutation of All Heresies, 6.42.2 (2nd cent. CE - 3rd cent. CE)

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

14. Justin, First Apology, 67.3 (2nd cent. CE - 2nd cent. CE)

15. Tertullian, On The Soul, 9.4 (2nd cent. CE - 3rd cent. CE)

16. Eusebius of Caesarea, Ecclesiastical History, 3.32, 4.8.2, 4.10, 4.22.4-4.22.5, 5.13.1-5.13.7, 5.20.4-5.20.8, 5.24.2-5.24.6, 5.24.11-5.24.18, 6.13.9 (3rd cent. CE - 4th cent. CE)

4.8.2. He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols: To whom they erected cenotaphs and temples, as is done to the present day. Among whom is also Antinoüs, a slave of the Emperor Hadrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he [i.e. Hadrian] also founded a city named after Antinoüs, and appointed prophets. 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. 4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ. 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. 5.20.4. 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. 6.13.9. In them he promises also to write a commentary on Genesis. In his book on the Passover he acknowledges that he had been urged by his friends to commit to writing, for posterity, the traditions which he had heard from the ancient presbyters; and in the same work he mentions Melito and Irenaeus, and certain others, and gives extracts from their writings.
17. Origen, Against Celsus, 3.12 (3rd cent. CE - 3rd cent. CE)

3.12. In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party; and further, that being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to abandon, while other matters are determined in different ways by the various sects. In reply to which, we say that heresies of different kinds have never originated from any matter in which the principle involved was not important and beneficial to human life. For since the science of medicine is useful and necessary to the human race, and many are the points of dispute in it respecting the manner of curing bodies, there are found, for this reason, numerous heresies confessedly prevailing in the science of medicine among the Greeks, and also, I suppose, among those barbarous nations who profess to employ medicine. And, again, since philosophy makes a profession of the truth, and promises a knowledge of existing things with a view to the regulation of life, and endeavours to teach what is advantageous to our race, and since the investigation of these matters is attended with great differences of opinion, innumerable heresies have consequently sprung up in philosophy, some of which are more celebrated than others. Even Judaism itself afforded a pretext for the origination of heresies, in the different acceptation accorded to the writings of Moses and those of the prophets. So, then, seeing Christianity appeared an object of veneration to men, not to the more servile class alone, as Celsus supposes, but to many among the Greeks who were devoted to literary pursuits, there necessarily originated heresies - not at all, however, as the result of faction and strife, but through the earnest desire of many literary men to become acquainted with the doctrines of Christianity. The consequence of which was, that, taking in different acceptations those discourses which were believed by all to be divine, there arose heresies, which received their names from those individuals who admired, indeed, the origin of Christianity, but who were led, in some way or other, by certain plausible reasons, to discordant views. And yet no one would act rationally in avoiding medicine because of its heresies; nor would he who aimed at that which is seemly entertain a hatred of philosophy, and adduce its many heresies as a pretext for his antipathy. And so neither are the sacred books of Moses and the prophets to be condemned on account of the heresies in Judaism.
18. Epiphanius, Panarion, 31 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
alexandria, alexandrian Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
anicetus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
basilides Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
briggman, anthony Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 149
christian church, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188, 195
clement of alexandria, on interpretation of scripture Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 431, 432
cosmos, cosmology, nature Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
cyprus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
demiurge Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
educated, erudite Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
eusebios Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188
eusebius of caesarea Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
excommunication Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
exegesis, in clement of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 431, 432
exegesis, in gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249, 431, 432
exegesis, in irenaeus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
galen Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
gnostic christians Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188, 208
gnosticism, as deceptive Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 180
gnosticism, succession and schools within Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 177
gnostics Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
god, uniqueness of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 208
god, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 208
hegesippus, and eusebius Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
hegesippus, schema of stages of heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
hegesippus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
herakleon Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
heresy, alterity/otherness/exteriority of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
heresy, division/multiplicity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 177
heresy, interior to church Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
heretics {see also gnostics; marcionites) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
hyginus, elder Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
hypomnemata Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
intellectuals Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
irenaeus, criticism of gnostic myth Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
irenaeus, heresiological innovations Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 177, 180
irenaeus, other heresiological themes Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
irenaeus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 431, 432; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188, 195, 208
irenaeus of lyons, on the rule of truth, christian authors concepts of Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 149
irenaeus of lyons, on the rule of truth, in adversus haereses Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 149
irenaeus of lyons, on the rule of truth Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 149
justin martyr Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195, 208
law, the, and gospel Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 177
magi, doctrine Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
markion Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 208
martyr, justin Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 432
meliton of sardis Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 208
myth, associated with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
new testament Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 432; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
orthodoxy, purity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
pius, elder Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
plague Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
platonism Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
polykarpos of smyrna Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188
polykrates of ephesos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
pride Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 431, 432
provincials, immigrants Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
ptolemy (valentinian, teacher of justin, apol. Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
reading of scriptures' Alikin, The Earliest History of the Christian Gathering (2009) 174
rhetoric (study) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
rhodon Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 208
roman church Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188, 195, 208
rule of faith Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
scripture, as contested authority Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
scripture, as weapon/criterion against heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 431, 432
scripture, harmony of the scriptures/unity of the testaments Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 432
serapion of antioch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
simon of samaria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 177
succession, heretical succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 177
tatian Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 177
tertullian Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
theophilos of antioch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188, 208
theophilos of caesarea Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 195
valentinians, doctrine of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
valentinians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 177, 180, 249; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188, 208
valentinus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 294
victor, bishop of rome Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 188
κανών Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
παράδοσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
φιλοπρωτεία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
ἀδιάφθορος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
ἀλήθεια Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 431
ἀνατροπή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
ἐκβαίνειν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 431, 432
ἔλεγχος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 249
ὑγιής Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96
ὑποφθείρειν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 96