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Tiresias: The Ancient Mediterranean Religions Source Database



6793
Irenaeus, Refutation Of All Heresies, 5.31.1


nanSince, again, some who are reckoned among the orthodox go beyond the pre-arranged plan for the exaltation of the just, and are ignorant of the methods by which they are disciplined beforehand for incorruption, they thus entertain heretical opinions. For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh, while they also treat the promise of God contemptuously, and pass beyond God altogether in the sentiments they form, affirm that immediately upon their death they shall pass above the heavens and the Demiurge, and go to the Mother (Achamoth) or to that Father whom they have feigned. Those persons, therefore, who disallow a resurrection affecting the whole man (universam reprobant resurrectionem), and as far as in them lies remove it from the midst [of the Christian scheme], how can they be wondered at, if again they know nothing as to the plan of the resurrection? For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" This, too, David says when prophesying of Him, "And thou hast delivered my soul from the nethermost hell;" and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father.


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

12 results
1. Josephus Flavius, Jewish War, 2.166 (1st cent. CE - 1st cent. CE)

2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.
2. New Testament, 1 Corinthians, 15.3-15.4, 15.35, 15.45-15.49, 15.51, 15.53 (1st cent. CE - 1st cent. CE)

15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality.
3. New Testament, Acts, 4.2, 23.8 (1st cent. CE - 2nd cent. CE)

4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these.
4. New Testament, Romans, 8.8-8.9 (1st cent. CE - 1st cent. CE)

8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his.
5. New Testament, Luke, 20.27, 23.43 (1st cent. CE - 1st cent. CE)

20.27. Some of the Sadducees came to him, those who deny that there is a resurrection. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise.
6. New Testament, Mark, 12.18 (1st cent. CE - 1st cent. CE)

12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying
7. New Testament, Matthew, 12.39-12.40, 22.23 (1st cent. CE - 1st cent. CE)

12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him
8. Athenagoras, The Resurrection of The Dead, 18 (2nd cent. CE - 2nd cent. CE)

9. Irenaeus, Refutation of All Heresies, 1.1, 2.14.8, 2.25.2, 2.28.4, 2.29.3, 2.30.2, 2.33.5, 3.12.12, 3.15.2, 3.16, 3.17.4, 4.33.3, 5.2.2, 5.5.1, 5.8.3, 5.10.2, 5.13.3, 5.18.1, 5.26.2, 5.32.1, 5.33, 5.35.2, 5.36.1 (2nd cent. CE - 3rd cent. CE)

1.1. It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know, what was at his feet. And he lived about the time of Croesus.
10. Tertullian, Prescription Against Heretics, 41-42, 38 (2nd cent. CE - 3rd cent. CE)

11. Tertullian, On The Resurrection of The Flesh, 49, 48 (2nd cent. CE - 3rd cent. CE)

48. But flesh and blood, you say, cannot inherit the kingdom of God. 1 Corinthians 15:50 We are quite aware that this too is written; but although our opponents place it in the front of the battle, we have intentionally reserved the objection until now, in order that we may in our last assault overthrow it, after we have removed out of the way all the questions which are auxiliary to it. However, they must contrive to recall to their mind even now our preceding arguments, in order that the occasion which originally suggested this passage may assist our judgment in arriving at its meaning. The apostle, as I take it, having set forth for the Corinthians the details of their church discipline, had summed up the substance of his own gospel, and of their belief in an exposition of the Lord's death and resurrection, for the purpose of deducing therefrom the rule of our hope, and the groundwork thereof. Accordingly he subjoins this statement: Now if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead? If there be no resurrection of the dead, then Christ is not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ, whom He raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain, because you are yet in your sins, and they which have fallen asleep in Christ are perished. 1 Corinthians 15:12-18 Now, what is the point which he evidently labours hard to make us believe throughout this passage? The resurrection of the dead, you say, which was denied: he certainly wished it to be believed on the strength of the example which he adduced - the Lord's resurrection. Certainly, you say. Well now, is an example borrowed from different circumstances, or from like ones? From like ones, by all means, is your answer. How then did Christ rise again? In the flesh, or not? No doubt, since you are told that He died according to the Scriptures, and that He was buried according to the Scriptures, no otherwise than in the flesh, you will also allow that it was in the flesh that He was raised from the dead. For the very same body which fell in death, and which lay in the sepulchre, did also rise again; (and it was) not so much Christ in the flesh, as the flesh in Christ. If, therefore, we are to rise again after the example of Christ, who rose in the flesh, we shall certainly not rise according to that example, unless we also shall ourselves rise again in the flesh. For, he says, since by man came death, by man came also the resurrection of the dead. (This he says) in order, on the one hand, to distinguish the two authors - Adam of death, Christ of resurrection; and, on the other hand, to make the resurrection operate on the same substance as the death, by comparing the authors themselves under the designation man. For if as in Adam all die, even so in Christ shall all be made alive, 1 Corinthians 15:22 their vivification in Christ must be in the flesh, since it is in the flesh that arises their death in Adam. But every man in his own order, because of course it will be also every man in his own body. For the order will be arranged severally, on account of the individual merits. Now, as the merits must be ascribed to the body, it must needs follow that the order also should be arranged in respect of the bodies, that it may be in relation to their merits. But inasmuch as some are also baptized for the dead, we will see whether there be a good reason for this. Now it is certain that they adopted this (practice) with such a presumption as made them suppose that the vicarious baptism (in question) would be beneficial to the flesh of another in anticipation of the resurrection; for unless it were a bodily resur rection, there would be no pledge secured by this process of a corporeal baptism. Why are they then baptized for the dead, he asks, unless the bodies rise again which are thus baptized? For it is not the soul which is sanctified by the baptismal bath: its sanctification comes from the answer. 1 Peter 3:21 And why, he inquires, stand we in jeopardy every hour? 1 Corinthians 15:30 - meaning, of course, through the flesh. I die daily, (says he); that is, undoubtedly, in the perils of the body, in which he even fought with beasts at Ephesus, - even with those beasts which caused him such peril and trouble in Asia, to which he alludes in his second epistle to the same church of Corinth: For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed above measure, above strength, insomuch that we despaired even of life. 2 Corinthians 1:8 Now, if I mistake not, he enumerates all these particulars in order that in his unwillingness to have his conflicts in the flesh supposed to be useless, he may induce an unfaltering belief in the resurrection of the flesh. For useless must that conflict be deemed (which is sustained in a body) for which no resurrection is in prospect. But some man will say, How are the dead to be raised? And with what body will they come? 1 Corinthians 15:35 Now here he discusses the qualities of bodies, whether it be the very same, or different ones, which men are to resume. Since, however, such a question as this must be regarded as a subsequent one, it will in passing be enough for us that the resurrection is determined to be a bodily one even from this, that it is about the quality of bodies that the inquiry arises.
12. Eusebius of Caesarea, Ecclesiastical History, 5.20 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
adam Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 157
angelic existence Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
athenagoras Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 149
balthasar, h. u. von Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 80
bible, biblical narratives Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 320
community Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
creation, diversity within Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
creation, restoration of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
elijah Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
enoch Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
eschatology Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 80
flesh Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 80
fleshly, definition of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
flora Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
glory Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
god, economic work Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
great church Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
heretics {see also gnostics; marcionites) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
holy spirit, paradise and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
homonymy, immortality Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
homonymy, incorruptibility Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
humanity, immortality Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
humanity, nature Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
irenaeus, polemical milieu of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
jesus, promise of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
jesus, resurrection of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
jewish succession, listing of sects of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 68
marcion Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
marcionites Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
martyr, justin, naming sects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 68
maturation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
mysteries Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
old testament Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
orbe, a. Behr, Asceticism and Anthropology in Irenaeus and Clement (2000) 80
paradise, eschatological reality Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
paradise, heaven and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
paradise, humanitys reentry Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
paradise, nature of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
paradise, post-mortem destination Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
paul Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 149, 157
pharisees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 68
pluralism, theological Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
polemics Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 149
ptolemy (valentinian, teacher of justin, apol. Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
resurrection, entrants of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
resurrection, polemical function of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
resurrection, purpose of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
resurrection, theological function of' Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
resurrection Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 149, 157
resurrection of the body Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 149
sacraments Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
sadducees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 68; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
scriptures Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 149
soul Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 157
spirit Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 157
tertullian, theodicy Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 73
tertullian Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 157
tolerance Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 388
treatise Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 157