Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 5.20.1

nan Now all these [heretics] are of much later date than the bishops to whom the apostles committed the Churches; which fact I have in the third book taken all pains to demonstrate. It follows, then, as a matter of course, that these heretics aforementioned, since they are blind to the truth, and deviate from the [right] way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution, and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and stedfast, in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the "wisdom" of God, by means of which she saves all men, "is declared in [its] going forth; it uttereth [its voice] faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city." For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.

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

28 results
1. Hebrew Bible, Deuteronomy, 27.18 (9th cent. BCE - 3rd cent. BCE) 27.18. אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.18. Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen."
2. Hebrew Bible, Exodus, 25.31-25.37 (9th cent. BCE - 3rd cent. BCE) 25.31. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃ 25.32. וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃ 25.33. שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.34. וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃ 25.35. וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.36. כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃ 25.37. וְעָשִׂיתָ אֶת־נֵרֹתֶיהָ שִׁבְעָה וְהֶעֱלָה אֶת־נֵרֹתֶיהָ וְהֵאִיר עַל־עֵבֶר פָּנֶיהָ׃ 25.31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it." 25.32. And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof;" 25.33. three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick." 25.34. And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof." 25.35. And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick." 25.36. Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold." 25.37. And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it."
3. Hebrew Bible, Genesis, 2.8, 3.24 (9th cent. BCE - 3rd cent. BCE) 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life."
4. Hebrew Bible, Isaiah, 1.30 (8th cent. BCE - 5th cent. BCE) 1.30. For ye shall be as a terebinth whose leaf fadeth, And as a garden that hath no water."
5. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
6. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) 281b. So I have often gone as envoy to other states, but most often and concerning the most numerous and important matters to Lacedaemon . For that reason, then, since you ask me, I do not often come to this neighborhood. Soc. That’s what it is, Hippias, to be a truly wise and perfect man! For you are both in your private capacity able to earn much money from the young
7. Septuagint, Ecclesiasticus (Siracides), 24.9-24.14 (2nd cent. BCE - 2nd cent. BCE) 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance. 24.13. I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. 24.14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall.
8. Philo of Alexandria, On The Creation of The World, 5 (1st cent. BCE - missingth cent. CE) 5. That, however, is not a reason for our yielding to indolence on the subject, but rather from our affection for the Deity we ought to endeavour to exert ourselves even beyond our powers in describing them: not as having much, or indeed anything to say of our own, but instead of much, just a little, such as it may be probable that human intellect may attain to, when wholly occupied with a love of and desire for wisdom.
9. Philo of Alexandria, On The Posterity of Cain, 53, 101 (1st cent. BCE - missingth cent. CE) 101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable--
10. Philo of Alexandria, On The Special Laws, 1.345 (1st cent. BCE - missingth cent. CE) 1.345. But we who are the followers and disciples of the prophet Moses, will never abandon our investigation into the nature of the true God; looking upon the knowledge of him as the true end of happiness; and thinking that the true everlasting life, as the law says, {49}{#de 4:4.} is to live in obedience to and worship of God; in which precept it gives us a most important and philosophical lesson; for in real truth those who are atheists are dead as to their souls, but those who are marshalled in the ranks of the true living God, as his servants, enjoy an everlasting Life.{50}{yonge's translation includes a separate treatise title at this point: On the Commandment that the Wages of a Harlot Are Not To Be Received in the Sacred Treasury.
11. Philo of Alexandria, That The Worse Attacks The Better, 1 (1st cent. BCE - missingth cent. CE) 1. And Cain said to Abel his brother, "Let us go to the field. And it came to pass, that while they were in the field, Cain rose up against Abel his brother, and slew Him." What Cain proposes to do is this: having by invitation led Abel on to a dispute, to convince him by main force, using plausible and probable sophisms; for the field to which he invites him to come, we may call a symbol of rivalry and contention, forming our conjectures of things that are uncertain from our perception of those which are manifest.
12. Anon., Epistle of Barnabas, 19-20, 18 (1st cent. CE - 2nd cent. CE)
13. Anon., Didache, 11.3 (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.
14. Josephus Flavius, Jewish Antiquities, 13.171-13.173, 18.11-18.22 (1st cent. CE - 1st cent. CE) 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; 18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. 18.13. and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. 18.13. 4. Herod the Great had two daughters by Mariamne, the [grand] daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod’s brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod’s sister. 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.14. Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.22. They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae [dwellers in cities]. 18.22. and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity
15. 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.
16. 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;
17. New Testament, 3 John, 9 (1st cent. CE - 2nd cent. CE)
18. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE) 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain;
19. New Testament, John, 10.1, 14.6, 17.24 (1st cent. CE - 1st cent. CE) 10.1. Most assuredly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world.
20. New Testament, Luke, 13.24 (1st cent. CE - 1st cent. CE) 13.24. Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able.
21. New Testament, Matthew, 10.8, 10.16, 13.25, 13.38, 25.41 (1st cent. CE - 1st cent. CE) 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.16. Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 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. 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels;
22. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)
23. Irenaeus, Demonstration of The Apostolic Teaching, 11-12, 16-17, 26, 3, 41, 46-47, 6, 89, 96, 98, 1 (2nd cent. CE - 2nd cent. CE)
24. Justin, First Apology, 7.3, 26.1-26.6 (2nd cent. CE - 2nd cent. CE)
25. Justin, Dialogue With Trypho, 4.1 (2nd cent. CE - 2nd cent. CE)
26. Eusebius of Caesarea, Ecclesiastical History, 3.32, 4.8.2, 4.22.4-4.22.5, 5.1.23, 5.1.35, 5.1.48 (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. 5.1.23. And his body was a witness of his sufferings, being one complete wound and bruise, drawn out of shape, and altogether unlike a human form. Christ, suffering in him, manifested his glory, delivering him from his adversary, and making him an ensample for the others, showing that nothing is fearful where the love of the Father is, and nothing painful where there is the glory of Christ. 5.1.35. For the first went out rejoicing, glory and grace being blended in their faces, so that even their bonds seemed like beautiful ornaments, as those of a bride adorned with variegated golden fringes; and they were perfumed with the sweet savor of Christ, so that some supposed they had been anointed with earthly ointment. But the others were downcast and humble and dejected and filled with every kind of disgrace, and they were reproached by the heathen as ignoble and weak, bearing the accusation of murderers, and having lost the one honorable and glorious and life-giving Name. The rest, beholding this, were strengthened, and when apprehended, they confessed without hesitation, paying no attention to the persuasions of the devil. 5.1.48. And Christ was glorified greatly in those who had formerly denied him, for, contrary to the expectation of the heathen, they confessed. For they were examined by themselves, as about to be set free; but confessing, they were added to the order of the witnesses. But some continued without, who had never possessed a trace of faith, nor any apprehension of the wedding garment, nor an understanding of the fear of God; but, as sons of perdition, they blasphemed the Way through their apostasy.
27. Nag Hammadi, The Interpretation of Knowledge, 5.14-5.16 (3rd cent. CE - 3rd cent. CE)
28. Nag Hammadi, The Three Steles of Seth, 127.20 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
antichrist,heresiological theme	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
apostolic tradition	Osborne (2001), Irenaeus of Lyons, 129
authorial practices and purposes,historical plausibility	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 161
authorial practices and purposes,recurrence of patterns	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 161
authorial practices and purposes,sensible satisfaction	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 161
authorial practices and purposes,thematic coherence	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 161
authorial practices and purposes,volume	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 161
baptism,in irenaean corpus	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 160
benoit,a.	Osborne (2001), Irenaeus of Lyons, 151
blasphemy,heresy as	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
christian art	Osborne (2001), Irenaeus of Lyons, 199
christian church,unity of the	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
church,eschatological reality	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 136, 138, 139, 160
church,humanitys maturation in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 140, 147
church,israel and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147
church,ministry of scripture	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147, 158, 159, 160
church,nature of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 136, 139, 140, 141, 143, 145, 160
church,preaching of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 137, 138, 141, 143, 147
church,role of in redemptive history	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 136, 160
church,universality of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143, 158, 160
church,vinegrower/vineyard	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147
church	Osborne (2001), Irenaeus of Lyons, 122, 123, 199
clement of alexandria	Osborne (2001), Irenaeus of Lyons, 89
creation,goodness of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
creation,restoration of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
didache	Osborne (2001), Irenaeus of Lyons, 156
divine economy	Osborne (2001), Irenaeus of Lyons, 89
economy,salvific	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 106
economy	Osborne (2001), Irenaeus of Lyons, 89
eucharist	Osborne (2001), Irenaeus of Lyons, 203
eusebius	Osborne (2001), Irenaeus of Lyons, 123
eusebius of caesarea	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
eve,in irenaean corpus	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 140
eve,mary and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 138
eve and mary	Osborne (2001), Irenaeus of Lyons, 156
glory	Osborne (2001), Irenaeus of Lyons, 122, 123
glory of god	Osborne (2001), Irenaeus of Lyons, 203
gnosticism,succession and schools within	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177
god,creative action	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 141
god,economic work	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 141, 158
hegesippus,and eusebius	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
hegesippus,schema of stages of heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
hegesippus	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
heresy,alterity/otherness/exteriority of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
heresy,division/multiplicity of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177, 186
heresy,exclusion of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157
heresy,interior to church	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
heresy,novelty of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
heresy	Osborne (2001), Irenaeus of Lyons, 151
history and salvation	Osborne (2001), Irenaeus of Lyons, 203
holy spirit,church and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147, 158, 159
humanity,outside paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 159
hypomnemata	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
image and likeness	Osborne (2001), Irenaeus of Lyons, 199
irenaeus,as author	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
irenaeus,heresiological innovations	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177, 186
irenaeus,heresiological use of simplicity	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157, 158
irenaeus,letter of the martyrs of lyons and viennes and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 160
irenaeus,lukan corpus and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
irenaeus,other heresiological themes	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
irenaeus,polemical milieu of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 137, 138, 139, 140, 161
irenaeus	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 179; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
israel,cultic activity	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 145
israel,sacred spaces (see also tabernacle,temple)	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143, 145
jerusalem,eschatological role of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
jerusalem,paradise and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
jesus,adam and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 145
jesus,recapitulative work	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 138, 145
josephus	Osborne (2001), Irenaeus of Lyons, 151
justin martyr	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
kingdom	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
knowledge and wisdom	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 137
knowledge of god	Osborne (2001), Irenaeus of Lyons, 151
law,the,and gospel	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177
law,the	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157, 158
letter of the martyrs of lyons and viennes	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 160
life,church and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 145, 147
life,way and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 158, 159
lyons	Osborne (2001), Irenaeus of Lyons, 129
magi,doctrine	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157
mani	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 179
martyrs	Osborne (2001), Irenaeus of Lyons, 122, 123
martyrs of lyons	Osborne (2001), Irenaeus of Lyons, 123
mary	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 158; Osborne (2001), Irenaeus of Lyons, 156
moses	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143, 145
names and numbers	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 161
orthodoxy,antiquity of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
orthodoxy,purity of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96, 158
orthodoxy,unity of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157, 158, 186
paradise,church and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 138, 139, 140, 141, 143
paradise,divine presence in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 145, 147
paradise,eschatological reality	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
paradise,humanitys maturation in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 140
paradise,humanitys reentry	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
paradise,kingdom and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
paradise,location of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 139
paradise,nature of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 139, 140, 141, 143, 161
parody and pastiche	Osborne (2001), Irenaeus of Lyons, 156
participation	Osborne (2001), Irenaeus of Lyons, 151, 156, 199, 203
perception	Osborne (2001), Irenaeus of Lyons, 203
philo	Osborne (2001), Irenaeus of Lyons, 151, 156
philosophy	Osborne (2001), Irenaeus of Lyons, 156
platonic forms	Osborne (2001), Irenaeus of Lyons, 89
polykarpos of smyrna	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
preaching,rule of truth	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 179
prophecy and fulfilment	Osborne (2001), Irenaeus of Lyons, 89
recapitulation	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 138, 145; Osborne (2001), Irenaeus of Lyons, 122, 123, 129
resurrection,way and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 158
rule of faith	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
satan,and heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
seven-branched lampstand (ἑπτάμυξος,λυχνία)	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143, 145, 158
simon of samaria	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177, 186
simplicity,of orthodoxy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157, 158
simplicity,virtue of simplicity versus heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157, 158
sophistry	Osborne (2001), Irenaeus of Lyons, 156
stephen martyr	Osborne (2001), Irenaeus of Lyons, 123
succession,authentic succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
succession,heretical succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177, 186
tabernacle	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
tatian	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177
tertullian	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 179
theological aesthetic	Osborne (2001), Irenaeus of Lyons, 199
tradition	Osborne (2001), Irenaeus of Lyons, 129
tradition and order	Osborne (2001), Irenaeus of Lyons, 199
tree of knowledge,disobedience at	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
tree of knowledge,eschatological reality	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
tree of knowledge,goodness of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147
tree of knowledge,scripture and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 138, 143, 160
tree of life	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 145
trinity	Osborne (2001), Irenaeus of Lyons, 89
truth	Osborne (2001), Irenaeus of Lyons, 122
unity of church	Osborne (2001), Irenaeus of Lyons, 123
valentinians	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157, 177; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
vision of god'	Osborne (2001), Irenaeus of Lyons, 203
way,faith and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 137, 141, 158
way,humanitys maturation on	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 140, 147, 158
way,israel and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 159
way,jerusalem and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 143
way,of paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 159
way,of salvation	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 137, 141, 158
way,of truth	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 161
way (church as),in irenaean corpus	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 138, 139, 145
way (church as),in letters of the martyrs of lyons and viennes	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 160
way (jesus as),allusion to expulsion narrative	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 137, 138, 139, 159
way (jesus as),semantics of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 136, 138, 148, 160
way (jesus as),to correlate church and paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 136, 137, 138, 139, 140, 141, 143, 145, 147, 148, 158, 159, 160, 161
ways	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 137, 141, 148
wisdom	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 106
word of god,as presence of god	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 145, 147
xenophanes	Osborne (2001), Irenaeus of Lyons, 156
ζηλοῦν	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
κανών	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
παράδοσις	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
φιλοπρωτεία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
ἀδιάφθορος	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
ἀκέραιος	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 158
ἁπλότης	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 157, 158
ὑγιής	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96
ὑποφθείρειν	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 96