Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 5.1.1

nan FOR in no other way could we have learned the things of God, unless our Master, existing as the Word, had become man. For no other being had the power of revealing to us the things of the Father, except His own proper Word. For what other person "knew the mind of the Lord," or who else "has become His counsellor?" Again, we could have learned in no other way than by seeing our Teacher, and hearing His voice with our own ears, that, having become imitators of His works as well as doers of His words, we may have communion with Him, receiving increase from the perfect One, and from Him who is prior to all creation. We--who were but lately created by the only best and good Being, by Him also who has the gift of immortality, having been formed after His likeness (predestinated, according to the prescience of the Father, that we, who had as yet no existence, might come into being), and made the first-fruits of creation--have received, in the times known beforehand, [the blessings of salvation] according to the ministration of the Word, who is perfect in all things, as the mighty Word, and very man, who, redeeming us by His own blood in a manner consonant to reason, gave Himself as a redemption for those who had been led into captivity. And since the apostasy tyrannized over us unjustly, and, though we were by nature the property of the omnipotent God, alienated us contrary to nature, rendering us its own disciples, the Word of God, powerful in all things, and not defective with regard to His own justice, did righteously turn against that apostasy, and redeem from it His own property, not by violent means, as the [apostasy] had obtained dominion over us at the beginning, when it insatiably snatched away what was not its own, but by means of persuasion, as became a God of counsel, who does not use violent means to obtain what He desires; so that neither should justice be infringed upon, nor the ancient handiwork of God go to destruction. Since the Lord thus has redeemed us through His own blood, giving His soul for our souls, and His flesh for our flesh, and has also poured out the Spirit of the Father for the union and communion of God and man, imparting indeed God to men by means of the Spirit, and, on the other hand, attaching man to God by His own incarnation, and bestowing upon us at His coming immortality durably and truly, by means of communion with God,--all the doctrines of the heretics fall to ruin.

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

22 results
1. Hebrew Bible, Psalms, 44.12 (9th cent. BCE - 3rd cent. BCE) 44.12. תִּתְּנֵנוּ כְּצֹאן מַאֲכָל וּבַגּוֹיִם זֵרִיתָנוּ׃ 44.12. Thou hast given us like sheep to be eaten; and hast scattered us among the nations."
2. 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
3. Ignatius, To The Philadelphians, 3.2, 5.2, 8.1, 9.1 (1st cent. CE - 2nd cent. CE) 3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. 5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you; 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God.
4. Ignatius, To The Ephesians, 14.1, inscr. (1st cent. CE - 2nd cent. CE) 14.1. None of these things is hidden from you, if ye be perfect in your faith and love toward Jesus Christ, for these are the beginning and end of life -- faith is the beginning and love is the end -- and the two being found in unity are God, while all things else follow in their train unto true nobility.
5. Ignatius, To The Philadelphians, 3.2, 5.2, 8.1, 9.1 (1st cent. CE - 2nd cent. CE) 3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ. 5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you; 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God.
6. Ignatius, To The Trallians, 7.1 (1st cent. CE - 2nd cent. CE) 7.1. Be ye therefore on your guard against such men. And this will surely be, if ye be not puffed up and if ye be inseparable from [God] Jesus Christ and from the bishop and from the ordices of the Apostles.
7. New Testament, 1 Corinthians, 2.15, 12.12, 15.50 (1st cent. CE - 1st cent. CE) 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.
8. New Testament, 2 Corinthians, 12.2-12.5, 12.7 (1st cent. CE - 1st cent. CE)
9. New Testament, Ephesians, 4.16 (1st cent. CE - 1st cent. CE) 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
10. New Testament, Philippians, 1.23-1.24, 2.19 (1st cent. CE - 1st cent. CE) 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 1.24. Yet, to remain in the flesh is more needful for your sake. 2.19. But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing.
11. New Testament, John, 3.18-3.21, 14.2 (1st cent. CE - 1st cent. CE) 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you.
12. New Testament, Matthew, 15.13 (1st cent. CE - 1st cent. CE) 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted.
13. Clement of Alexandria, Christ The Educator, 1.6.30-1.6.31 (2nd cent. CE - 3rd cent. CE)
14. Clement of Alexandria, Miscellanies, 7.7.49.4 (2nd cent. CE - 3rd cent. CE)
15. Irenaeus, Refutation of All Heresies, 1.5.6, 1.6.1, 2.18.7, 2.19.3, 2.30.1, 2.30.2, 2.34.3, 3.1.1, 3.11.7, 3.12.9, 3.13.1, 3.13.3, 3.14.1, 3.14.2, 3.14.3, 3.15.2, 3.17.2, 3.18.7, 3.19.1, 3.19.3, 3.22.1, 3.24.1, 3.4.1, 3.4.2, 3.5.3, 4.13.1, 4.14.1, 4.20.4, 4.20.7, 4.21.3, 4.33.2, 4.33.8, 4.36.2, 4.37.7, 4.38.1, 4.39.2, 4.40.3, 4.pre4, 5, 5.1.3, 5.12.2, 5.15.3, 5.18.2, 5.18.3, 5.19.2, 5.2.2, 5.20.2, 5.21.2, 5.28.1, 5.3.1, 5.3.2, 5.3.3, 5.35.1, 5.5.1, 5.5.2, 5.8.2, 5.9.1, 5.9.4 (2nd cent. CE - 3rd cent. CE)
16. Irenaeus, Demonstration of The Apostolic Teaching, 7, 34 (2nd cent. CE - 2nd cent. CE)
17. Justin, Dialogue With Trypho, 4.1-4.3 (2nd cent. CE - 2nd cent. CE)
18. Marcus Aurelius Emperor of Rome, Meditations, 5.27 (2nd cent. CE - 2nd cent. CE)
19. Tatian, Oration To The Greeks, 15.1 (2nd cent. CE - 2nd cent. CE)
20. Tertullian, On Baptism, 8.1 (2nd cent. CE - 3rd cent. CE)
21. Augustine, The City of God, 14.15 (4th cent. CE - 5th cent. CE) 14.15. Therefore, because the sin was a despising of the authority of God - who had created man; who had made him in His own image; who had set him above the other animals; who had placed him in Paradise; who had enriched him with abundance of every kind and of safety; who had laid upon him neither many, nor great, nor difficult commandments, but, in order to make a wholesome obedience easy to him, had given him a single very brief and very light precept by which He reminded that creature whose service was to be free that He was Lord, - it was just that condemnation followed, and condemnation such that man, who by keeping the commandments should have been spiritual even in his flesh, became fleshly even in his spirit; and as in his pride he had sought to be his own satisfaction, God in His justice abandoned him to himself, not to live in the absolute independence he affected, but instead of the liberty he desired, to live dissatisfied with himself in a hard and miserable bondage to him to whom by sinning he had yielded himself, doomed in spite of himself to die in body as he had willingly become dead in spirit, condemned even to eternal death (had not the grace of God delivered him) because he had forsaken eternal life. Whoever thinks such punishment either excessive or unjust shows his inability to measure the great iniquity of sinning where sin might so easily have been avoided. For as Abraham's obedience is with justice pronounced to be great, because the thing commanded, to kill his son, was very difficult, so in Paradise the disobedience was the greater, because the difficulty of that which was commanded was imperceptible. And as the obedience of the second Man was the more laudable because He became obedient even unto death, Philippians 2:8 so the disobedience of the first man was the more detestable because he became disobedient even unto death. For where the penalty annexed to disobedience is great, and the thing commanded by the Creator is easy, who can sufficiently estimate how great a wickedness it is, in a matter so easy, not to obey the authority of so great a power, even when that power deters with so terrible a penalty? In short, to say all in a word, what but disobedience was the punishment of disobedience in that sin? For what else is man's misery but his own disobedience to himself, so that in consequence of his not being willing to do what he could do, he now wills to do what he cannot? For though he could not do all things in Paradise before he sinned, yet he wished to do only what he could do, and therefore he could do all things he wished. But now, as we recognize in his offspring, and as divine Scripture testifies, Man is like to vanity. For who can count how many things he wishes which he cannot do, so long as he is disobedient to himself, that is, so long as his mind and his flesh do not obey his will? For in spite of himself his mind is both frequently disturbed, and his flesh suffers, and grows old, and dies; and in spite of ourselves we suffer whatever else we suffer, and which we would not suffer if our nature absolutely and in all its parts obeyed our will. But is it not the infirmities of the flesh which hamper it in its service? Yet what does it matter how its service is hampered, so long as the fact remains, that by the just retribution of the sovereign God whom we refused to be subject to and serve, our flesh, which was subjected to us, now torments us by insubordination, although our disobedience brought trouble on ourselves, not upon God? For He is not in need of our service as we of our body's; and therefore what we did was no punishment to Him, but what we receive is so to us. And the pains which are called bodily are pains of the soul in and from the body. For what pain or desire can the flesh feel by itself and without the soul? But when the flesh is said to desire or to suffer, it is meant, as we have explained, that the man does so, or some part of the soul which is affected by the sensation of the flesh, whether a harsh sensation causing pain, or gentle, causing pleasure. But pain in the flesh is only a discomfort of the soul arising from the flesh, and a kind of shrinking from its suffering, as the pain of the soul which is called sadness is a shrinking from those things which have happened to us in spite of ourselves. But sadness is frequently preceded by fear, which is itself in the soul, not in the flesh; while bodily pain is not preceded by any kind of fear of the flesh, which can be felt in the flesh before the pain. But pleasure is preceded by a certain appetite which is felt in the flesh like a craving, as hunger and thirst and that generative appetite which is most commonly identified with the name lust, though this is the generic word for all desires. For anger itself was defined by the ancients as nothing else than the lust of revenge; although sometimes a man is angry even at iimate objects which cannot feel his vengeance, as when one breaks a pen, or crushes a quill that writes badly. Yet even this, though less reasonable, is in its way a lust of revenge, and is, so to speak, a mysterious kind of shadow of [the great law of] retribution, that they who do evil should suffer evil. There is therefore a lust for revenge, which is called anger; there is a lust of money, which goes by the name of avarice; there is a lust of conquering, no matter by what means, which is called opinionativeness; there is a lust of applause, which is named boasting. There are many and various lusts, of which some have names of their own, while others have not. For who could readily give a name to the lust of ruling, which yet has a powerful influence in the soul of tyrants, as civil wars bear witness?
22. Anon., Maase Merkava, 586, 584

Subjects of this text:

subject	book bibliographic info
adam, and christ	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 62
adam	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 78
adultery, vs. fornication	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
age	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 78
aging	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 78
ailios aristeides	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 232
akiva	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
ambrose	Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156
angels	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
anthropology, of irenaeus	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
anthropology	Osborne, Irenaeus of Lyons (2001) 226, 230
apokalypto/apokalypsis	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
ascension	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
ascent to heaven	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
atonement	Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156, 157
augustine	Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156
beauty	Osborne, Irenaeus of Lyons (2001) 230
betrothal, annulment	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
betrothal, as contract	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
betrothal, as matrimony	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
blasphemy, heresy as	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 189
boasting	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
christ	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 62; Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156, 157
christ as the chief cornerstone	Osborne, Irenaeus of Lyons (2001) 121
christian church, unity of the	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 232
christian union with christ	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227, 228, 232
church	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70; Osborne, Irenaeus of Lyons (2001) 121
clement of alexandria	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 228, 232
correction	Osborne, Irenaeus of Lyons (2001) 103
cross, the	Osborne, Irenaeus of Lyons (2001) 121, 261
death, of christ	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 62
diabology, as master of man	Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156, 157
diabology, temptation of man by	Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156, 157
dion of prousa	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 232
divorce, roman law	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
dualism	Osborne, Irenaeus of Lyons (2001) 261
economy	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 62; Osborne, Irenaeus of Lyons (2001) 226
epiktetos	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227, 232
exchange formula	Osborne, Irenaeus of Lyons (2001) 103, 261
flesh	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 62, 123; Osborne, Irenaeus of Lyons (2001) 121, 226, 230, 261
flesh and glory	Osborne, Irenaeus of Lyons (2001) 230
flesh and spirit	Osborne, Irenaeus of Lyons (2001) 226
fornication, vs. adultery	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
freedom, spiritual	Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156
gatekeepers, heavenly	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
gifts, from god	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
gifts, of the spirit	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
glory	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
glory of god	Osborne, Irenaeus of Lyons (2001) 230
glory of the cross	Osborne, Irenaeus of Lyons (2001) 121
gods and humans	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227, 228, 232
hands of god	Osborne, Irenaeus of Lyons (2001) 226
hekhalot	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
hermetic writers	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 232
holy spirit, as life-creating	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 123
homonoia	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227
homonymy, incarnation	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
humans united with god	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227, 228, 232
ignatios of antioch	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227
incarnation	Osborne, Irenaeus of Lyons (2001) 261
incorruption	Osborne, Irenaeus of Lyons (2001) 226
irenaeus, heresiological innovations	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 189
irenaeus	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 62; Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156, 157; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227, 228, 232
justification	Osborne, Irenaeus of Lyons (2001) 103
justin martyr	Osborne, Irenaeus of Lyons (2001) 121; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227, 232
knowledge	Osborne, Irenaeus of Lyons (2001) 261
koinonia	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 228, 232
latin, discutio	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
latin, divortium	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
latin, remitto	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
latin, renuntio	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
latin, repudium	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
life	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 78
maase merkava	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
man, growth of	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 123
marcus aurelius	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 232
matrimony, perpetuity	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
matrimony, to another during betrothal	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
maturation	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
merkava xiii–xvi, xix	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
moral transformation	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
nehunya ben hakanah	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
new testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 189
old age	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 78
participation	Osborne, Irenaeus of Lyons (2001) 226, 230, 261
paul	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
pedagogy, divine'	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
philia, philoi	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227
polymorphy	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 78
power, power of god, powers	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
recapitulation	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 62; Osborne, Irenaeus of Lyons (2001) 103, 121
reciprocity of salvation	Osborne, Irenaeus of Lyons (2001) 103
resurrection of christ	Osborne, Irenaeus of Lyons (2001) 226
resurrection of the flesh	Osborne, Irenaeus of Lyons (2001) 226, 230
revelation	Osborne, Irenaeus of Lyons (2001) 261
roman law	Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 161
salvation	Osborne, Irenaeus of Lyons (2001) 230
salvation of the flesh	Osborne, Irenaeus of Lyons (2001) 230
self-enslavement	Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 156
steenberg, m.	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 70
sungeneia	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227, 232
tatianos (tatian)	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 227
taxonomy	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 78
tertullian	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 232
theology of glory	Osborne, Irenaeus of Lyons (2001) 121
theology of the cross	Osborne, Irenaeus of Lyons (2001) 121
truth	Osborne, Irenaeus of Lyons (2001) 261
virtue	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 123
vision	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
vision of christ	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 382
wingren, g.	Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 62
word, the	Osborne, Irenaeus of Lyons (2001) 261
word of god	Osborne, Irenaeus of Lyons (2001) 121