Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 5.20.2

nan

Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures. For the Church has been planted as a garden (paradisus) in this world; therefore says the Spirit of God, "Thou mayest freely eat from every tree of the garden," that is, Eat ye from every Scripture of the Lord; but ye shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently," that we be not east forth by eating of the "knowledge" of these men (that knowledge which knows more than it should do) from the paradise of life. Into this paradise the Lord has introduced those who obey His call, "summing up in Himself all things which are in heaven, and which are on earth;" but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature (secundum hominem est dispositio). These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak.

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

33 results

1. Hebrew Bible, Genesis, 2.8, 2.16-2.17, 3.1-3.6, 3.22-3.24 (9th cent. BCE - 3rd cent. BCE)

2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 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." 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’" 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.4. And the serpent said unto the woman: ‘Ye shall not surely die;" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’" 3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken." 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."

2. Hebrew Bible, Job, 27.5 (9th cent. BCE - 3rd cent. BCE)

27.5. חָלִילָה לִּי אִם־אַצְדִּיק אֶתְכֶם עַד־אֶגְוָע לֹא־אָסִיר תֻּמָּתִי מִמֶּנִּי׃

27.5. Far be it from me that I should justify you; Till I die I will not put away mine integrity from me."

3. Hebrew Bible, Isaiah, 1.15, 65.1 (8th cent. BCE - 5th cent. BCE)

1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 65.1. נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ נִמְצֵאתִי לְלֹא בִקְשֻׁנִי אָמַרְתִּי הִנֵּנִי הִנֵּנִי אֶל־גּוֹי לֹא־קֹרָא בִשְׁמִי׃ 65.1. וְהָיָה הַשָּׁרוֹן לִנְוֵה־צֹאן וְעֵמֶק עָכוֹר לְרֵבֶץ בָּקָר לְעַמִּי אֲשֶׁר דְּרָשׁוּנִי׃

1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 65.1. I gave access to them that asked not for Me, I was at hand to them that sought Me not; I said: ‘Behold Me, behold Me’, unto a nation that was not called by My name."

4. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)

5. 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

6. Anon., 1 Enoch, 32.3 (3rd cent. BCE - 2nd cent. BCE)

32.3. I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom.

7. Septuagint, Ecclesiasticus (Siracides), 17.6-17.11 (2nd cent. BCE - 2nd cent. BCE)

17.6. He made for them tongue and eyes;he gave them ears and a mind for thinking. 17.7. He filled them with knowledge and understanding,and showed them good and evil. 17.8. He set his eye upon their hearts to show them the majesty of his works. 17.11. He bestowed knowledge upon them,and allotted to them the law of life.

8. 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--

9. 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.

10. Anon., Didache, 11.3 (1st cent. CE - 2nd cent. CE)

11. New Testament, 1 Corinthians, 1.26-1.28, 2.10, 2.15, 15.50 (1st cent. CE - 1st cent. CE)

1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.

12. New Testament, 2 Corinthians, 12.2-12.4 (1st cent. CE - 1st cent. CE)

13. New Testament, 2 Timothy, 3.7 (1st cent. CE - 1st cent. CE)

3.7. always learning, and never able to come to the knowledge of the truth.

14. New Testament, Acts, 8.26-8.40, 9.2 (1st cent. CE - 2nd cent. CE)

8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot. 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized? 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem.

15. New Testament, Romans, 9.28, 12.3, 13.10 (1st cent. CE - 1st cent. CE)

9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law.

16. 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;

17. New Testament, John, 5.46-5.47, 10.1 (1st cent. CE - 1st cent. CE)

5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 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.

18. New Testament, Luke, 1.2, 1.6, 1.8-1.9, 1.11, 1.19, 11.9, 21.4, 23.43, 24.13-24.35 (1st cent. CE - 1st cent. CE)

1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.

19. New Testament, Matthew, 5.23-5.24, 6.7, 6.27, 7.7, 10.8, 10.16, 13.25, 13.38, 15.14, 25.41 (1st cent. CE - 1st cent. CE)

5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.27. Which of you, by being anxious, can add one cubit to the measure of his life? 7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 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. 15.14. Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit. 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;

20. Quintilian, Institutes of Oratory, 12.2.25 (1st cent. CE - 1st cent. CE)

12.2.25. Some authorities hold that the Academy will be the most useful school, on the ground that its habit of disputing on both sides of a question approaches most nearly to the actual practice of the courts. And by way of proof they add the fact that this school has produced speakers highly renowned for their eloquence. The Peripatetics also make it their boast that they have a form of study which is near akin to oratory. For it was with them in the main that originated the practice of declaiming on general questions by way of exercise. The Stoics, though driven to admit that, generally speaking, their teachers have been deficient both in fullness and charm of eloquence, still contend that no men can prove more acutely or draw conclusions with greater subtlety than themselves.

21. Clement of Alexandria, Excerpts From Theodotus, 78.2 (2nd cent. CE - 3rd cent. CE)

22. Hippolytus, Refutation of All Heresies, 5.11.1 (2nd cent. CE - 3rd cent. CE)

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

1.10. But Leucippus, an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined, there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define.

24. Irenaeus, Demonstration of The Apostolic Teaching, 11-13, 15-17, 24, 31-33, 41, 43, 47, 6, 89, 92, 98, 1 (2nd cent. CE - 2nd cent. CE)

25. Justin, First Apology, 7.3, 26.1-26.6 (2nd cent. CE - 2nd cent. CE)

26. Justin, Dialogue With Trypho, 4.1 (2nd cent. CE - 2nd cent. CE)

27. Sextus, Against The Mathematicians, 9.57, 11.172 (2nd cent. CE - 3rd cent. CE)

28. Tertullian, Prescription Against Heretics, 7.2 (2nd cent. CE - 3rd cent. CE)

29. Theophilus, To Autolycus, 2.25 (2nd cent. CE - 3rd cent. CE)

2.25. The tree of knowledge itself was good, and its fruit was good. For it was not the tree, as some think, but the disobedience, which had death in it. For there was nothing else in the fruit than only knowledge; but knowledge is good when one uses it discreetly. But Adam, being yet an infant in age, was on this account as yet unable to receive knowledge worthily. For now, also, when a child is born it is not at once able to eat bread, but is nourished first with milk, and then, with the increment of years, it advances to solid food. Thus, too, would it have been with Adam; for not as one who grudged him, as some suppose, did God command him not to eat of knowledge. But He wished also to make proof of him, whether he was submissive to His commandment. And at the same time He wished man, infant as he was, to remain for some time longer simple and sincere. For this is holy, not only with God, but also with men, that in simplicity and guilelessness subjection be yielded to parents. But if it is right that children be subject to parents, how much more to the God and Father of all things? Besides, it is unseemly that children in infancy be wise beyond their years; for as in stature one increases in an orderly progress, so also in wisdom. But as when a law has commanded abstinence from anything, and some one has not obeyed, it is obviously not the law which causes punishment, but the disobedience and transgression;- for a father sometimes enjoins on his own child abstinence from certain things, and when he does not obey the paternal order, he is flogged and punished on account of the disobedience; and in this case the actions themselves are not the [cause of] stripes, but the disobedience procures punishment for him who disobeys - so also for the first man, disobedience procured his expulsion from Paradise. Not, therefore, as if there were any evil in the tree of knowledge; but from his disobedience did man draw, as from a fountain, labour, pain, grief, and at last fall a prey to death.

30. Diogenes Laertius, Lives of The Philosophers, 5.11, 9.52, 9.64, 9.69, 9.112 (3rd cent. CE - 3rd cent. CE)

5.11. Theocritus of Chios, according to Ambryon in his book On Theocritus, ridiculed him in an epigram which runs as follows:To Hermias the eunuch, the slave withal of Eubulus, an empty monument was raised by empty-witted Aristotle, who by constraint of a lawless appetite chose to dwell at the mouth of the Borborus [muddy stream] rather than in the Academy.Timon again attacked him in the line:No, nor yet Aristotle's painful futility.Such then was the life of the philosopher. I have also come across his will, which is worded thus:All will be well; but, in case anything should happen, Aristotle has made these dispositions. Antipater is to be executor in all matters and in general; 9.52. For this introduction to his book the Athenians expelled him; and they burnt his works in the market-place, after sending round a herald to collect them from all who had copies in their possession.He was the first to exact a fee of a hundred minae and the first to distinguish the tenses of verbs, to emphasize the importance of seizing the right moment, to institute contests in debating, and to teach rival pleaders the tricks of their trade. Furthermore, in his dialectic he neglected the meaning in favour of verbal quibbling, and he was the father of the whole tribe of eristical disputants now so much in evidence; insomuch that Timon too speaks of him asProtagoras, all mankind's epitome,Cunning, I trow, to war with words. 9.64. On being discovered once talking to himself, he answered, when asked the reason, that he was training to be good. In debate he was looked down upon by no one, for he could both discourse at length and also sustain a cross-examination, so that even Nausiphanes when a young man was captivated by him: at all events he used to say that we should follow Pyrrho in disposition but himself in doctrine; and he would often remark that Epicurus, greatly admiring Pyrrho's way of life, regularly asked him for information about Pyrrho; and that he was so respected by his native city that they made him high priest, and on his account they voted that all philosophers should be exempt from taxation.Moreover, there were many who emulated his abstention from affairs, so that Timon in his Pytho and in his Silli says: 9.69. Once in Elis he was so hard pressed by his pupils' questions that he stripped and swam across the Alpheus. Now he was, as Timon too says, most hostile to Sophists.Philo, again, who had a habit of very often talking to himself, is also referred to in the lines:Yea, him that is far away from men, at leisure to himself,Philo, who recks not of opinion or of wrangling.Besides these, Pyrrho's pupils included Hecataeus of Abdera, Timon of Phlius, author of the Silli, of whom more anon, and also Nausiphanes of Teos, said by some to have been a teacher of Epicurus. All these were called Pyrrhoneans after the name of their master, but Aporetics, Sceptics, Ephectics, and even Zetetics, from their principles, if we may call them such — 9.112. The first deals with the same subjects, except that the poem is a monologue. It begins as follows:Ye sophists, ye inquisitives, come! follow!He died at the age of nearly ninety, so we learn from Antigonus and from Sotion in his eleventh book. I have heard that he had only one eye; indeed he used to call himself a Cyclops. There was another Timon, the misanthrope.Now this philosopher, according to Antigonus, was very fond of gardens and preferred to mind his own affairs. At all events there is a story that Hieronymus the Peripatetic said of him, Just as with the Scythians those who are in flight shoot as well as those who pursue, so, among philosophers, some catch their disciples by pursuing them, some by fleeing from them, as for instance Timon.

31. Eusebius of Caesarea, Ecclesiastical History, 5.20.2, 5.20.4-5.20.8 (3rd cent. CE - 4th cent. CE)

5.20.2. At the close of the treatise we have found a most beautiful note which we are constrained to insert in this work. It runs as follows:I adjure you who may copy this book, by our Lord Jesus Christ, and by his glorious advent when he comes to judge the living and the dead, to compare what you shall write, and correct it carefully by this manuscript, and also to write this adjuration, and place it in the copy. 5.20.4. In the letter to Florinus, of which we have spoken, Irenaeus mentions again his intimacy with Polycarp, saying:These doctrines, O Florinus, to speak mildly, are not of sound judgment. These doctrines disagree with the Church, and drive into the greatest impiety those who accept them. These doctrines, not even the heretics outside of the Church, have ever dared to publish. These doctrines, the presbyters who were before us, and who were companions of the apostles, did not deliver to you. 5.20.5. For when I was a boy, I saw you in lower Asia with Polycarp, moving in splendor in the royal court, and endeavoring to gain his approbation. 5.20.6. I remember the events of that time more clearly than those of recent years. For what boys learn, growing with their mind, becomes joined with it; so that I am able to describe the very place in which the blessed Polycarp sat as he discoursed, and his goings out and his comings in, and the manner of his life, and his physical appearance, and his discourses to the people, and the accounts which he gave of his intercourse with John and with the others who had seen the Lord. And as he remembered their words, and what he heard from them concerning the Lord, and concerning his miracles and his teaching, having received them from eyewitnesses of the 'Word of life,' Polycarp related all things in harmony with the Scriptures. 5.20.7. These things being told me by the mercy of God, I listened to them attentively, noting them down, not on paper, but in my heart. And continually, through God's grace, I recall them faithfully. And I am able to bear witness before God that if that blessed and apostolic presbyter had heard any such thing, he would have cried out, and stopped his ears, and as was his custom, would have exclaimed, O good God, unto what times have you spared me that I should endure these things? And he would have fled from the place where, sitting or standing, he had heard such words. 5.20.8. And this can be shown plainly from the letters which he sent, either to the neighboring churches for their confirmation, or to some of the brethren, admonishing and exhorting them. Thus far Irenaeus.

32. Nag Hammadi, The Gospel of Philip, 55.6-55.14 (3rd cent. CE - 3rd cent. CE)

33. Nag Hammadi, The Gospel of Thomas, 2 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
adam,and christ	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 65
adam,and eve	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110, 113
adam,as child	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110
adam,humanity and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3
adam,salvation of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 164
adam	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69
alcinous	Osborne (2001), Irenaeus of Lyons, 162
anthropology,of irenaeus	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69
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
appellative way-language	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3
argument	Osborne (2001), Irenaeus of Lyons, 251
aristotelianism,criticism of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140, 141
athenagoras	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 113
atonement	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69
baptism,in irenaean corpus	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125, 160
baptism	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69; Osborne (2001), Irenaeus of Lyons, 146
benoit,a.	Osborne (2001), Irenaeus of Lyons, 162
bible,formation of	Osborne (2001), Irenaeus of Lyons, 178
bible	Osborne (2001), Irenaeus of Lyons, 162, 178, 251
blasphemy,heresy as	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140, 141, 154, 155, 186, 189
canon and criterion of truth	Osborne (2001), Irenaeus of Lyons, 146
charisma	Osborne (2001), Irenaeus of Lyons, 178
charisma and truth	Osborne (2001), Irenaeus of Lyons, 146
christ	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 65
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, 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, 121, 125, 126, 127, 128, 129, 147, 172
church,israel and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147, 165
church,ministry of scripture	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125, 126, 128, 129, 130, 147, 160, 164, 165, 171
church,nature of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3, 121, 139, 160
church,preaching of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 138, 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, 121, 160
church,universality of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 160
church,vinegrower/vineyard	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147
church	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 65, 66, 110; Osborne (2001), Irenaeus of Lyons, 122
coherence (and truth)	Osborne (2001), Irenaeus of Lyons, 162
commandment,of god in paradise	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 113
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
death,of christ	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 65
dialectic,criticism of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140
didache	Osborne (2001), Irenaeus of Lyons, 156
divine intellect	Osborne (2001), Irenaeus of Lyons, 256
emmaus pericope,allusions to genesis	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
emmaus pericope	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 165
enjoyment	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110
eschatology	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110
ethics	Osborne (2001), Irenaeus of Lyons, 239
ethiopian official	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
eucharist,emmaus table and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 165
eucharist,nourishment	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125
eve,in irenaean corpus	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 109
eve,mary and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 121, 138
eve,way and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 109
eve	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110
eve and mary	Osborne (2001), Irenaeus of Lyons, 156
exegesis,in gnosticism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 252, 253
exegesis,in irenaeus	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 252, 253
expulsion narrative,allusions to	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3, 171, 172
expulsion narrative,in irenaean corpus	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 109
expulsion narrative	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126
fourfold gospel	Osborne (2001), Irenaeus of Lyons, 178
freedom	Osborne (2001), Irenaeus of Lyons, 239
glory	Osborne (2001), Irenaeus of Lyons, 122
glory of god	Osborne (2001), Irenaeus of Lyons, 251
glory of man	Osborne (2001), Irenaeus of Lyons, 251
gnostic pessimism	Osborne (2001), Irenaeus of Lyons, 256
gnostic texts	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125
gnosticism,as sophistical	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140, 141
gnosticism,cento	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 252
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, 172
god,economic work	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 121, 128, 164, 165, 172
god,paradise and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 109
god	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3
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,novelty of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
heresy	Osborne (2001), Irenaeus of Lyons, 150
hermeneutical principles	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3, 5, 128, 172
holy spirit,agency of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128, 172
holy spirit,and church	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 66
holy spirit,and man	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 66
holy spirit,church and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147
holy spirit,paradise and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 172
holy spirit,revelation and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125, 126, 172
homonymy,in body	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69
homonymy,incarnation	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69
humanism	Osborne (2001), Irenaeus of Lyons, 251
humanity,death	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126, 128
humanity,immortality	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126, 128
humanity,nature	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125, 128
humanity,nourishment	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 121, 125, 126, 127, 128, 129, 130
humanity,outside paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
incorruption	Osborne (2001), Irenaeus of Lyons, 251
irenaeus,as author	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 121
irenaeus,criticism of gnostic search	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 252, 253
irenaeus,heresiological innovations	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177, 182, 186, 189
irenaeus,heresiological use of simplicity	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 155, 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, 121, 126, 164, 165
irenaeus,on heresy and sophism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140, 141
irenaeus,polemical milieu of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126, 127, 128, 138, 139, 164, 171
irenaeus,theophilus and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126
irenaeus	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 65; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 175; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
jesus,adam and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 121, 129, 130, 164
jesus,entry into paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3, 171
jesus,ministry of scripture	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 129, 130, 165, 171
jesus,promise of paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3, 171
jesus,recapitulative work	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 121, 129, 130, 138
jesus,redeemer	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
jewish christianity	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
jewish people	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
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, 126, 127, 128, 129, 130, 164, 165, 171, 172
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, 158
law	Osborne (2001), Irenaeus of Lyons, 239
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,breath of life	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 66
life,church and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147
life	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3, 171, 172
love and truth	Osborne (2001), Irenaeus of Lyons, 239
luke,as author	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
lyons	Osborne (2001), Irenaeus of Lyons, 129
man,as infant	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110, 113
man,as male and female	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110, 113
marcion	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128
martyrs	Osborne (2001), Irenaeus of Lyons, 122
mary	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 158; Osborne (2001), Irenaeus of Lyons, 156
maturation	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69
new testament	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 189
optimism	Osborne (2001), Irenaeus of Lyons, 251, 256
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, 158, 182
orthodoxy,unity of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 158, 186
paradise,allusion to expulsion narrative	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3
paradise,church and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 5, 109, 120, 121, 130, 138, 139, 171, 172
paradise,delights of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 130
paradise,divine presence in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147
paradise,eschatological reality	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 172
paradise,humanitys maturation in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 172
paradise,humanitys reentry	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120
paradise,in expulsion narrative	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3
paradise,in irenaean corpus	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 109
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
paradise,nourishment in	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125, 126, 127, 128, 129, 130, 171
paradise,semantics of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 5
paradise,to correlate church and paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 5
parody and pastiche	Osborne (2001), Irenaeus of Lyons, 156
participation	Osborne (2001), Irenaeus of Lyons, 141, 146, 150, 156, 162, 178, 239, 256
philip	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
philo	Osborne (2001), Irenaeus of Lyons, 156
philosophy	Osborne (2001), Irenaeus of Lyons, 156
polykarpos of smyrna	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
procreation	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 113
protology	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110
recapitulation'	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69
recapitulation	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 65; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 120, 121, 129, 130, 138, 171, 172; Osborne (2001), Irenaeus of Lyons, 122, 129, 141
redemption	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
righteousness	Osborne (2001), Irenaeus of Lyons, 239
rule	Osborne (2001), Irenaeus of Lyons, 146
rule of faith	Osborne (2001), Irenaeus of Lyons, 162
rule of faith and the scriptures	Osborne (2001), Irenaeus of Lyons, 162
rule of truth	Osborne (2001), Irenaeus of Lyons, 146
salvation of the flesh	Osborne (2001), Irenaeus of Lyons, 251
satan,and heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
satan	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 129, 130
scripture,as contested authority	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 252, 253
scripture	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 65; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154
scriptures,as nourishment	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 109, 125, 126, 127, 128, 129, 130, 165
scriptures,as trees of paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125, 126, 127, 130
serpent,agent of god	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 127, 128
serpent	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 109, 127, 129, 130
simon of samaria	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177, 186
simplicity,jewish notion of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
simplicity,of orthodoxy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155, 158
simplicity,virtue of simplicity versus heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 155, 158
son of god	Osborne (2001), Irenaeus of Lyons, 239
sophistry,heresy connected to	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140, 141, 154, 155
sophistry	Osborne (2001), Irenaeus of Lyons, 156, 239
spirit	Osborne (2001), Irenaeus of Lyons, 146, 178
steenberg,m.	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 69
stoicism	Osborne (2001), Irenaeus of Lyons, 146
succession,authentic succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182, 186
succession,heretical succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177, 186
tatian	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 177; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128, 164
tertullian	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 5
theocentric optimism	Osborne (2001), Irenaeus of Lyons, 256
theophilus of antioch	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 110
tradition	Osborne (2001), Irenaeus of Lyons, 129, 146
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,emmaus table and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 165
tree of knowledge,goodness of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125, 126, 127, 128, 129, 130, 147
tree of knowledge,scripture and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125, 126, 127, 128, 129, 130, 138, 160, 164, 165
tree of knowledge,tree of knowledge and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126
tree of life,tree of life and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 126
truth,light of	Osborne (2001), Irenaeus of Lyons, 239
truth	Osborne (2001), Irenaeus of Lyons, 122, 146
truth and love	Osborne (2001), Irenaeus of Lyons, 239
two ways (tradition),valentinian texts	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 125
two ways (tradition)	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 172
unity of revelation in scripture	Osborne (2001), Irenaeus of Lyons, 178
unity of the creation	Osborne (2001), Irenaeus of Lyons, 178
valentinians	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140, 177, 182; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
way,humanitys maturation on	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147, 172
way,israel and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 5
way,ministry of scripture and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
way,of paradise	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 172
way,spirit and	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 172
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, 171, 172
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 (church as)	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 3
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, 3, 5, 138, 139
way (jesus as),semantics of	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 5, 138, 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, 3, 5, 129, 138, 139, 147, 160, 164, 165
way (jesus as),way (ὁδός)	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171, 172
wisdom	Osborne (2001), Irenaeus of Lyons, 150
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, 147, 165, 172
word of god	Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 129
xenophanes	Osborne (2001), Irenaeus of Lyons, 156
διδασκαλεῖον	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
ζηλοῦν	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 186
μικρολογία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140
παραχαράσσειν	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
πιθανολογία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140, 141
πιθανός	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 140
ἀκακία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 155
ἀκέραιος	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 158
ἀλήθεια	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 182
ἀνάπαυσις	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 253
ἀπάνουργος	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154
ἁπλοῦς	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154
ἁπλότης	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 154, 155, 158
ἔρις	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 141