Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 4.39.1

nan Man has received the knowledge of good and evil. It is good to obey God, and to believe in Him, and to keep His commandment, and this is the life of man; as not to obey God is evil, and this is his death. Since God, therefore, gave [to man] such mental power (magnanimitatem) man knew both the good of obedience and the evil of disobedience, that the eye of the mind, receiving experience of both, may with judgment make choice of the better things; and that he may never become indolent or neglectful of God's command; and learning by experience that it is an evil thing which deprives him of life, that is, disobedience to God, may never attempt it at all, but that, knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Wherefore he has also had a twofold experience, possessing knowledge of both kinds, that with discipline he may make choice of the better things. But how, if he had no knowledge of the contrary, could he have had instruction in that which is good? For there is thus a surer and an undoubted comprehension of matters submitted to us than the mere surmise arising from an opinion regarding them. For just as the tongue receives experience of sweet and bitter by means of tasting, and the eye discriminates between black and white by means of vision, and the ear recognises the distinctions of sounds by hearing; so also does the mind, receiving through the experience of both the knowledge of what is good, become more tenacious of its preservation, by acting in obedience to God: in the first place, casting away, by means of repentance, disobedience, as being something disagreeable and nauseous; and afterwards coming to understand what it really is, that it is contrary to goodness and sweetness, so that the mind may never even attempt to taste disobedience to God. But if any one do shun the knowledge of both these kinds of things, and the twofold perception of knowledge, he unawares divests himself of the character of a human being.

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

12 results
1. Hebrew Bible, Genesis, 2.9 (9th cent. BCE - 3rd cent. BCE) 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil."
2. Cicero, On The Ends of Good And Evil, 3.33, 3.44 (2nd cent. BCE - 1st cent. BCE) 3.33. Bonum autem, quod in hoc sermone totiens usurpatum est, id etiam definitione explicatur. sed eorum definitiones paulum oppido inter se differunt et tamen eodem spectant. ego adsentior Diogeni, qui bonum definierit id, quod esset natura esset natura dett. esset enatura A esset e natura RNV esse a natura BE absolutum. id autem sequens illud etiam, quod prodesset— w)fe/lhma enim sic appellemus—, motum aut statum esse dixit e natura absoluto. absoluto Brem. absoluta cumque rerum notiones in animis fiant, si aut usu aliquid cognitum sit aut coniunctione aut similitudine aut collatione rationis, hoc quarto, quod extremum posui, boni boni Lamb. in curis secundis ; bonum notitia notitia nocio BE facta est. cum enim ab iis rebus, quae sunt secundum naturam, ascendit animus collatione rationis, tum ad notionem boni pervenit. 3.44. etenim, si et sapere expetendum sit et valere, coniunctum utrumque magis expetendum sit quam sapere solum, neque tamen, si utrumque sit aestimatione dignum, pluris sit coniunctum quam sapere ipsum separatim. nam qui valitudinem aestimatione aliqua dignam iudicamus neque eam tamen in bonis ponimus, idem censemus nullam esse tantam aestimationem, ut ea virtuti anteponatur. quod idem Peripatetici non tenent, quibus dicendum est, quae et honesta actio sit et sine dolore, eam magis esse expetendam, quam si esset eadem actio cum dolore. nobis aliter videtur, recte secusne, postea; sed potestne sed potest ne V sed postne AB sed post ne E sed ne ( inter sed et ne ras. duarum fere litt. ) R sed p o t ne (p o t ex corr. alt. m., t in ras. ) N rerum maior esse dissensio? 3.33.  "Again, the term 'Good,' which has been employed so frequently in this discourse, is also explained by definition. The Stoic definitions do indeed differ from one another in a very minute degree, but they all point in the same direction. Personally I agree with Diogenes in defining the Good as that which is by nature perfect. He was led by this also to pronounce the 'beneficial' (for so let us render the Greek ōphelēma) to be a motion or state in accordance with that which is by nature perfect. Now notions of things are produced in the mind when something has become known either by experience or combination of ideas or analogy or logical inference. The mind ascends by inference from the things in accordance with nature till finally it arrives at the notion of Good. 3.44.  Clearly if wisdom and health be both desirable, a combination of the two would be more desirable than wisdom alone; but it is not the case that if both be deserving of value, wisdom plus ')" onMouseOut="nd();"health is worth more than wisdom by itself separately. We deem health to be deserving of a certain value, but we do not reckon it a good; at the same time we rate no value so highly as to place it above virtue. This is not the view of the Peripatetics, who are bound to say that an action which is both morally good and not attended by pain is more desirable than the same action if accompanied by pain. We think otherwise — whether rightly or wrongly, I will consider later; but how could there be a wider or more real difference of opinion?
3. Septuagint, Wisdom of Solomon, 2.24 (2nd cent. BCE - 1st cent. BCE) 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.
4. Anon., Epistle of Barnabas, 19-20, 18 (1st cent. CE - 2nd cent. CE)
5. Anon., Didache, 1 (1st cent. CE - 2nd cent. CE) 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
6. 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;
7. New Testament, Apocalypse, 12.9 (1st cent. CE - 1st cent. CE) 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
8. New Testament, Romans, 5.19 (1st cent. CE - 1st cent. CE) 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous.
9. New Testament, John, 8.44 (1st cent. CE - 1st cent. CE) 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it.
10. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)
11. Irenaeus, Demonstration of The Apostolic Teaching, 12-16, 2, 6, 87, 1 (2nd cent. CE - 2nd cent. CE)
12. Sextus, Against The Mathematicians, 7.248, 7.257-7.258 (2nd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
adam	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 118, 119; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
adam and eve	Osborne, Irenaeus of Lyons (2001) 217
ahbel-rappe, sara, akrasia, irenaeus on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 84
anthropology, of irenaeus	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
anthropology	Osborne, Irenaeus of Lyons (2001) 216, 217
antiochene school	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 373
apostasy	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 118, 119
aristotle and aristotelianism, asceticism in	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69
asceticism, platonic-aristotelian pattern of	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69
blasphemy, heresy as	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
cato	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 80
choices, freedom of	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 373
commandments, divine	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
continence	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 118, 119
contrary, contrariety, opposites	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 373
death, function of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
death (natural, physical)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 373
disobedience	Osborne, Irenaeus of Lyons (2001) 216
education, educational, educative, train, training	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 373
egkrateia	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69
faith	Osborne, Irenaeus of Lyons (2001) 217
fall, the	Osborne, Irenaeus of Lyons (2001) 216, 217
fall	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
fantino, j.	Osborne, Irenaeus of Lyons (2001) 216
freedom, human	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
gifts, from god	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
gnosticism, as deceptive	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
good, irenaeus of lyons on choosing	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 79, 80
growth, in irenaeus' anthropology"	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
heresy, alterity/otherness/exteriority of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
homonymy, immortality	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
image and likeness	Osborne, Irenaeus of Lyons (2001) 216
irenaeus, heresiological innovations	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
irenaeus of lyons, action and change, psychology of	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 84
irenaeus of lyons, against heresies	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 76
irenaeus of lyons, akrasia, on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 84
irenaeus of lyons, body, holiness for	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69
irenaeus of lyons, demonstration of the apostolic preaching	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 68
irenaeus of lyons, epideixis	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 68
irenaeus of lyons, good, on choosing	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 79, 80
irenaeus of lyons, holiness, on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 68, 69
irenaeus of lyons, learning through experience, on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 76, 77
irenaeus of lyons, maturity, on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 76
irenaeus of lyons, truth, on perception of	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 76, 77, 79
irenaeus of lyons	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 68, 69, 76, 77, 79, 80, 84
jealousy, jealous, begrudge, grudge	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 373
katalepsis	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 76
knowledge, of good and evil	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 118, 119
love	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
man, as infant	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 118, 119
myth, associated with heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
old testament, criticism of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
participation	Osborne, Irenaeus of Lyons (2001) 216, 217
paul and john	Osborne, Irenaeus of Lyons (2001) 217
plato and platonism, asceticism in	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69
plato and platonism, on akrasia	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 84
punishment'	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61
quality	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 373
satan	Osborne, Irenaeus of Lyons (2001) 217
scripture, as contested authority	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
scripture, as weapon/criterion against heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
sesbo¨u´e, b.	Osborne, Irenaeus of Lyons (2001) 216
sex/sexuality, holiness of the body, irenaeus on	Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69
sin	Osborne, Irenaeus of Lyons (2001) 216
tree of knowledge/tree for knowing good and bad	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 373
valentinians	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 179
wingren, g.	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 61