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Tiresias: The Ancient Mediterranean Religions Source Database

Irenaeus, Refutation Of All Heresies, 5.12.2

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

11 results
1. Hebrew Bible, Genesis, 1.26, 1.28 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’"
2. 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."
3. Hebrew Bible, Isaiah, 42.5, 57.16 (8th cent. BCE - 5th cent. BCE)

42.5. כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃ 57.16. כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף כִּי־רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִׂיתִי׃ 42.5. Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:" 57.16. For I will not contend for ever, Neither will I be always wroth; For the spirit that enwrappeth itself is from Me, And the souls which I have made."
4. New Testament, 1 Corinthians, 15.5, 15.45 (1st cent. CE - 1st cent. CE)

15.5. and that heappeared to Cephas, then to the twelve. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.
5. New Testament, Romans, 5.14, 6.4, 11.17-11.24 (1st cent. CE - 1st cent. CE)

5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
6. New Testament, John, 5.28 (1st cent. CE - 1st cent. CE)

5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice
7. New Testament, Matthew, 7.16-7.19 (1st cent. CE - 1st cent. CE)

7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire.
8. Irenaeus, Refutation of All Heresies, 1.6.1-1.6.2, 1.7.5, 2.2.4, 2.19.6, 2.29.3, 2.33.4-2.33.5, 2.34.1, 2.34.3, 3.11.8, 3.16.6, 3.17.3, 3.18.1, 3.20.1, 3.21.10, 3.22.3-3.22.4, 3.23.5-3.23.6, 3.24.1, 4.5.1, 4.9.3, 4.11.1-4.11.2, 4.14.1-4.14.2, 4.20.5, 4.20.7, 4.24.2, 4.33.15, 4.37.7, 4.38, 4.38.1, 4.38.3-4.38.4, 4.39.2, 5.1.1, 5.1.3, 5.2.2, 5.3.2-5.3.3, 5.6, 5.6.1, 5.7.1-5.7.2, 5.8.1-5.8.2, 5.9, 5.9.1, 5.9.3-5.9.4, 5.10.2, 5.12, 5.12.1, 5.12.3, 5.13.2-5.13.3, 5.14.1, 5.18.2 (2nd cent. CE - 3rd cent. CE)

4.38. But the scales of fishes - for instance, the seahorse - cause the stars to appear to be; the scales being steeped in a mixture of water and gum, and fastened on the ceiling at intervals. 5.6. These doctrines, then, the Naasseni attempt to establish, calling themselves Gnostics. But since the error is many-headed and diversified, resembling, in truth, the hydra that we read of in history; when, at one blow, we have struck off the heads of this (delusion) by means of refutation, employing the wand of truth, we shall entirely exterminate the monster. For neither do the remaining heresies present much difference of aspect from this, having a mutual connection through (the same) spirit of error. But since, altering the words and the names of the serpent, they wish that there should be many heads of the serpent, neither thus shall we fail thoroughly to refute them as they desire. 5.9. It seems, then, expedient to set forth a certain one of the books held in repute among them, in which the following passage occurs: I am a voice of arousal from slumber in the age of night. Henceforward I commence to strip the power which is from chaos. The power is that of the lowest depth of mud, which uprears the slime of the incorruptible (and) humid expanse of space. And it is the entire power of the convulsion, which, ever in motion, and presenting the color of water, whirls things on that are stationary, restrains things tremulous, sets things free as they proceed, lightens things as they abide, removes things on the increase, a faithful steward of the track of the breezes, enjoying the things disgorged from the twelve eyes of the law, (and) manifesting a seal to the power which along with itself distributes the downborne invisible waters, and has been called Thalassa. This power ignorance has been accustomed to denominate Cronus, guarded with chains because he tightly bound the fold of the dense and misty and obscure and murky Tartarus. According to the image of this were produced Cepheus, Prometheus, (and) Japetus. The Power to which has been entrusted Thalassa is hermaphrodite. And it fastens the hissing sound arising from the twelve mouths into twelve pipes, and pours it forth. And the power itself is subtle, and removes the controlling, boisterous, upward motion (of the sea), and seals the tracks of its paths, lest (any antagonistic power) should wage war or introduce, any alteration. The tempestuous daughter of this one is a faithful protectress of all sorts of waters. Her name is Chorzar. Ignorance is in the habit of styling this (power) Neptune, according to whose image was produced Glaucus, Melicertes, Ino, Nebroë. He that is encircled with the pyramid of twelve angels, and darkens the gate into the pyramid with various colors, and completes the entire in the sable hues of Night: this one ignorance denominated Cronus. And his ministers were five - first U, second Aoai, third Uo, fourth Uoab, fifth ... Other trustworthy managers (there are) of his province of night and day, who repose in their own power. Ignorance denominated these the erratic stars, from whom depends a corruptible generation. Manager of the rising of the star is Carphacasemeocheir, (and) Eccabbacara (is the same). Ignorance is in the habit of denominating these Curetes chief of the winds; third in order is Ariel, according to whose image was generated Aeolus, Briares. And chief of the twelve-houred nocturnal (power) is Soclan, whom ignorance is accustomed to style Osiris; (and) according to the image of this one was born Admetus, Medea, Helen, Aethusa. Chief of the twelve-houred diurnal power is Euno. This is manager of the rising of the star Protocamarus and of the ethereal (region), but ignorance has denominated him Isis. A sign of this one is the Dog-star, according to whose image were born Ptolemaeus son of Arsinoe, Didyma, Cleopatra, and Olympias. God's right-hand power is that which ignorance has denominated Rhea, according to whose image were produced Attis, Mygdon, (and) Oenone. The left-hand power has lordship over sustece, and ignorance is in the habit of styling this Ceres, (while) her name is Bena; and according to the image of this one were born Celeus, Triptolemus, Misyr, and Praxidica. The right-hand power has lordship over fruits. This one ignorance has denominated Mena, according to whose image were born Bumegas, Ostanes, Mercury Trismegistus, Curites, Petosiris, Zodarium, Berosus, Astrampsuchus, (and) Zoroaster. The left-hand power is (lord) of fire, (and) ignorance has denominated this one Vulcan, according to whose image were born Ericthonius, Achilles, Capaneus, Phaëthon, Meleager, Tydeus, Enceladus, Raphael, Suriel, (and) Omphale. There are three intermediate powers suspended from air, authors of generation. These ignorance has been in the habit of denominating Fates; and according to the image of these were produced the house of Priam, the house of Laius, Ino, Autonoe, Agave, Athamas, Procne, Danaides, and Peliades. A power (there is) hermaphrodite, always continuing in infancy, never waxing old, cause of beauty, pleasure, maturity, desire, and concupiscence; and ignorance has been accustomed to style this Eros, according to whose image were born Paris, Narcissus, Ganymede, Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, Hesperides, Jason, Leander, (and) Hero. These are Proastioi up to Aether, for with this title also he inscribes the book. 5.12. This is the diversified wisdom of the Peratic heresy, which it is difficult to declare in its entirety, so intricate is it on account of its seeming to consist of the astrological art.' As far forth, then, as this is possible, we shall briefly explain the whole force of this (heresy). In order, however, that we may by a compendious statement elucidate the entire doctrine of these persons, it appears expedient to subjoin the following observations. According to them, the universe is Father, Son, (and) Matter; (but) each of these three has endless capacities in itself. Intermediate, then, between the Matter and the Father sits the Son, the Word, the Serpent, always being in motion towards the unmoved Father, and (towards) Matter itself in motion. And at one time he is turned towards the Father, and receives the powers into his own person; but at another time takes up these powers, and is turned towards Matter. And Matter, (though) devoid of attribute, and being unfashioned, moulds (into itself) forms from the Son which the Son moulded from the Father. But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that tire colors of the conceived (cattle) flowed from the rods which were fixed in the drinking-troughs. And in like manner, again, that capacities flowed also from the Son into Matter, similarly to the power in reference to conception which came from the rods upon the conceived (cattle). And the difference of colors, and the dissimilarity which flowed from the rods through the waters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who paints from nature, though he takes nothing away from animals, transfers by his pencil all forms to the canvas; so the Son, by a power which belongs to himself, transfers paternal marks from the Father into Matter. All the paternal marks are here, and there are not any more. For if any one, he says, of those (beings) which are here will have strength to perceive that he is a paternal mark transferred hither from above, (and that he is) incarnate - just as by the conception resulting from the rod a something white is produced - he is of the same substance altogether with the Father in heaven, and returns there. If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, your Father which is in heaven, he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, Your father is a murderer from the beginning, he alludes to the Ruler and Demiurge of matter, who, appropriating the marks delivered from the Son, generated him here who from the beginning was a murderer, for his work causes corruption and death. No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: I am the door. And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made.
9. Irenaeus, Demonstration of The Apostolic Teaching, 6 (2nd cent. CE - 2nd cent. CE)

10. Theophilus, To Autolycus, 2.26 (2nd cent. CE - 3rd cent. CE)

2.26. And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession.
11. Nag Hammadi, The Hypostasis of The Archons, 88.11 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject book bibliographic info
adam Mcglothlin (2018) 66, 80, 82, 83; Seim and Okland (2009) 156
annihilationism Mcglothlin (2018) 92
anthropology,of irenaeus Mcglothlin (2018) 63
anthropology Osborne (2001) 220, 221, 224, 228, 230
baptism Mcglothlin (2018) 92
beauty Osborne (2001) 230
behr,j. Osborne (2001) 224
body,soul and spirit Osborne (2001) 224
body Osborne (2001) 224, 228
body and soul Osborne (2001) 221
breath and spirit Osborne (2001) 221, 224
church Mcglothlin (2018) 92, 93; Osborne (2001) 79
covenant Mcglothlin (2018) 83
death,function of Mcglothlin (2018) 63, 66
death Osborne (2001) 221
devil Mcglothlin (2018) 66
divine economy Osborne (2001) 79, 90
economy Osborne (2001) 79, 90
enjoyment Behr (2000) 108
eternal life Osborne (2001) 228
fall Mcglothlin (2018) 63, 82
flesh Osborne (2001) 220, 221, 224, 228, 230
flesh and glory Osborne (2001) 230
flesh and spirit Osborne (2001) 228
fleshly,definition of Mcglothlin (2018) 79, 80
freedom,human Mcglothlin (2018) 66, 92
garments of skin Mcglothlin (2018) 66
gifts,from god Mcglothlin (2018) 63
glory,transformation into Mcglothlin (2018) 82
glory Mcglothlin (2018) 83
glory of god Osborne (2001) 230
grace Mcglothlin (2018) 93
growth,in irenaeus' anthropology" Mcglothlin (2018) 63, 82, 92
hands of god Osborne (2001) 220
holy spirit,and man Behr (2000) 105, 106, 107, 108
holy spirit,as life-creating Behr (2000) 105, 106, 107
holy spirit Osborne (2001) 224
homonymy,immortality Mcglothlin (2018) 83, 92, 93
homonymy,incarnation Mcglothlin (2018) 82, 83
homonymy,incorporeality Mcglothlin (2018) 92
homonymy,incorruptibility Mcglothlin (2018) 92
incarnation Osborne (2001) 228
incorruption Osborne (2001) 228
intellect Osborne (2001) 90
kingdom of god Mcglothlin (2018) 79, 80, 83
law,old testament Mcglothlin (2018) 83
life,breath of life Behr (2000) 105, 106, 107
life,eternal Mcglothlin (2018) 79, 93
life Behr (2000) 108
maturation Mcglothlin (2018) 63, 66, 79, 80
methodius of olympus Mcglothlin (2018) 66
moral transformation Mcglothlin (2018) 82, 83
nag hammadi Seim and Okland (2009) 156
new adam Osborne (2001) 79
paradise Mcglothlin (2018) 66
participation Osborne (2001) 220, 221, 224, 228, 230
pauline texts Seim and Okland (2009) 156
pedagogy,divine Mcglothlin (2018) 83
philo Osborne (2001) 90
portrayal in acts,reception of Mcglothlin (2018) 79, 80
pseudo-justin Mcglothlin (2018) 92
resurrection,connection to morality Mcglothlin (2018) 82, 83, 92, 93
resurrection,extent of (generality) Mcglothlin (2018) 92, 93
resurrection Osborne (2001) 228; Seim and Okland (2009) 156
resurrection of the flesh Osborne (2001) 228, 230
rousseau,a. Mcglothlin (2018) 82, 92
salvation Osborne (2001) 230
salvation of the flesh Osborne (2001) 228, 230
sin Mcglothlin (2018) 66
soul,ability to bestow life Mcglothlin (2018) 92, 93
soul,as breath of life Mcglothlin (2018) 79, 80, 92
soul,definition of Mcglothlin (2018) 79, 80
soul,immortality of Mcglothlin (2018) 92
soul Seim and Okland (2009) 156
spirit Osborne (2001) 220, 221, 224; Seim and Okland (2009) 156
theophilus of antioch Mcglothlin (2018) 66
tree of life' Mcglothlin (2018) 80
tree of life Mcglothlin (2018) 66
trinity Osborne (2001) 90
unity of man Osborne (2001) 220
valentinians Osborne (2001) 220
vision,of god Behr (2000) 108
vivification Osborne (2001) 224
wisdom Osborne (2001) 90
word,the Osborne (2001) 90