Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 5.5.1

nan [In order to learn] that bodies did continue in existence for a lengthened period, as long as it was God's good pleasure that they should flourish, let [these heretics] read the Scriptures, and they will find that our predecessors advanced beyond seven hundred, eight hundred, and nine hundred years of age; and that their bodies kept pace with the protracted length of their days, and participated in life as long as God willed that they should live. But why do I refer to these men? For Enoch, when he pleased God, was translated in the same body in which he did please Him, thus pointing out by anticipation the translation of the just. Elijah, too, was caught up [when he was yet] in the substance of the [natural] form; thus exhibiting in prophecy the assumption of those who are spiritual, and that nothing stood in the way of their body being translated and caught up. For by means of the very same hands through which they were moulded at the beginning, did they receive this translation and assumption. For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares "And God planted a garden [paradisum] eastward in Eden, and there He placed the man whom He had formed." And then afterwards when [man] proved disobedient, he was cast out thence into this world. Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition), and that there shall they who have been translated remain until the consummation [of all things], as a prelude to immortality.

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

16 results
1. Anon., 1 Enoch, 38-71, 37 (3rd cent. BCE - 2nd cent. BCE) 37. The second vision which he saw, the vision of wisdom -which Enoch the son of Jared, the son,of Mahalalel, the son of Cai, the son of Enos, the son of Seth, the son of Adam, saw. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy,One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom.,Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of,eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth.
2. Anon., Jubilees, 4.21-4.22 (2nd cent. BCE - 2nd cent. BCE) 4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months.
3. Septuagint, Ecclesiasticus (Siracides), 44.16, 49.14 (2nd cent. BCE - 2nd cent. BCE) 44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth.
4. Anon., The Life of Adam And Eve, 11-12, 24, 10 (1st cent. CE - 5th cent. CE)
5. Clement of Rome, 1 Clement, 9-10 (1st cent. CE - 1st cent. CE) 10. Abraham, styled the friend, was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father's house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God. For God said to him, Get you out from your country, and from your kindred, and from your father's house, into the land which I shall show you. And I will make you a great nation, and will bless you, and make your name great, and you shall be blessed. And I will bless them that bless you, and curse them that curse you; and in you shall all the families of the earth be blessed. Genesis 12:1-3 And again, on his departing from Lot, God said to him, Lift up your eyes, and look from the place where you now are, northward, and southward, and eastward, and westward; for all the land which you see, to you will I give it, and to your seed forever. And I will make your seed as the dust of the earth, [so that] if a man can number the dust of the earth, then shall your seed also be numbered. Genesis 13:14-16 And again [the Scripture] says, God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.
6. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
7. New Testament, 2 Corinthians, 12.4 (1st cent. CE - 1st cent. CE)
8. New Testament, Hebrews, 11.5-11.6 (1st cent. CE - 1st cent. CE) 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.6. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him.
9. New Testament, John, 17 (1st cent. CE - 1st cent. CE)
10. New Testament, Luke, 23.43 (1st cent. CE - 1st cent. CE) 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise.
11. Irenaeus, Refutation of All Heresies, 1.5.3, 1.10.3, 1.27.3, 2.22.5, 2.30.9, 3.3.4, 3.10.5, 3.17.1-3.17.2, 3.18.7, 3.24.1, 3.25.2, 4.4.3, 4.6.6, 4.16.2, 4.18.5, 4.20, 4.20.1-4.20.2, 4.20.5, 4.26.5, 4.27.3-4.27.4, 4.30.3, 4.32.1, 4.33.10-4.33.11, 4.33.13, 4.33.15, 4.38.3, 4.40.1, 5.1.1, 5.1.3, 5.2.1-5.2.3, 5.3.2-5.3.3, 5.4.1, 5.5.2, 5.8.1, 5.18.1-5.18.2, 5.29.1, 5.30.1, 5.31.1, 5.32-5.33, 5.32.1, 5.33.3-5.33.4, 5.35.2, 5.36.1-5.36.2 (2nd cent. CE - 3rd cent. CE) 4.20. Those born in Virgo are of the following description: fair appearance, eyes not large, fascinating, dark, compact eyebrows, cheerful, swimmers; they are, however, slight in frame, beautiful in aspect, with hair prettily adjusted, large forehead, prominent nose. The same by nature are docile, moderate, intelligent, sportive, rational, slow to speak, forming many plans; in regard of a favour, importunate; gladly observing everything; and well-disposed pupils, they master whatever they learn; moderate, scorners, victims of unnatural lusts, companionable, of a noble soul, despisers, careless in practical matters, attending to instruction, more honourable in what concerns others than what relates to themselves; as regards friendship, useful.
12. Irenaeus, Demonstration of The Apostolic Teaching, 30, 43, 7, 11 (2nd cent. CE - 2nd cent. CE)
13. Justin, Dialogue With Trypho, 23, 43, 45, 92, 19 (2nd cent. CE - 2nd cent. CE) 19. Justin: It is this about which we are at a loss, and with reason, because, while you endure such things, you do not observe all the other customs which we are now discussing. This circumcision is not, however, necessary for all men, but for you alone, in order that, as I have already said, you may suffer these things which you now justly suffer. Nor do we receive that useless baptism of cisterns, for it has nothing to do with this baptism of life. Wherefore also God has announced that you have forsaken Him, the living fountain, and dug for yourselves broken cisterns which can hold no water. Even you, who are the circumcised according to the flesh, have need of our circumcision; but we, having the latter, do not require the former. For if it were necessary, as you suppose, God would not have made Adam uncircumcised; would not have had respect to the gifts of Abel when, being uncircumcised, he offered sacrifice and would not have been pleased with the uncircumcision of Enoch, who was not found, because God had translated him. Lot, being uncircumcised, was saved from Sodom, the angels themselves and the Lord sending him out. Noah was the beginning of our race; yet, uncircumcised, along with his children he went into the ark. Melchizedek, the priest of the Most High, was uncircumcised; to whom also Abraham the first who received circumcision after the flesh, gave tithes, and he blessed him: after whose order God declared, by the mouth of David, that He would establish the everlasting priest. Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths, were pleasing to God; and after them Abraham with all his descendants until Moses, under whom your nation appeared unrighteous and ungrateful to God, making a calf in the wilderness: wherefore God, accommodating Himself to that nation, enjoined them also to offer sacrifices, as if to His name, in order that you might not serve idols. Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, 'That you may know that I am God who redeemed you.' Ezekiel 20:12
14. Tertullian, Against The Jews, 4 (2nd cent. CE - 3rd cent. CE) 4. It follows, accordingly, that, in so far as the abolition of carnal circumcision and of the old law is demonstrated as having been consummated at its specific times, so also the observance of the Sabbath is demonstrated to have been temporary. For the Jews say, that from the beginning God sanctified the seventh day, by resting on it from all His works which He made; and that thence it was, likewise, that Moses said to the People: Remember the day of the sabbaths, to sanctify it: every servile work you shall not do therein, except what pertains unto life. Whence we (Christians) understand that we still more ought to observe a sabbath from all servile work always, and not only every seventh day, but through all time. And through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to a sabbath eternal and a sabbath temporal. For Isaiah the prophet says, Your sabbaths my soul hates; Isaiah 1:13 and in another place he says, My sabbaths you have profaned. Whence we discern that the temporal sabbath is human, and the eternal sabbath is accounted divine; concerning which He predicts through Isaiah: And there shall be, He says, month after month, and day after day, and sabbath after sabbath; and all flesh shall come to adore in Jerusalem, says the Lord; which we understand to have been fulfilled in the times of Christ, when all flesh - that is, every nation - came to adore in Jerusalem God the Father, through Jesus Christ His Son, as was predicted through the prophet: Behold, proselytes through me shall go unto You. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath. But the Jews are sure to say, that ever since this precept was given through Moses, the observance has been binding. Manifest accordingly it is, that the precept was not eternal nor spiritual, but temporary, which would one day cease. In short, so true is it that it is not in the exemption from work of the sabbath- that is, of the seventh day - that the celebration of this solemnity is to consist, that Joshua the Son of Nun, at the time that he was reducing the city Jericho by war, stated that he had received from God a precept to order the People that priests should carry the ark of the testament of God seven days, making the circuit of the city; and thus, when the seventh day's circuit had been performed, the walls of the city would spontaneously fall. Joshua 6:1-20 Which was so done; and when the space of the seventh day was finished, just as was predicted, down fell the walls of the city. Whence it is manifestly shown, that in the number of the seven days there intervened a sabbath-day. For seven days, whencesoever they may have commenced, must necessarily include within them a sabbath-day; on which day not only must the priests have worked, but the city must have been made a prey by the edge of the sword by all the people of Israel. Nor is it doubtful that they wrought servile work, when, in obedience to God's precept, they drove the preys of war. For in the times of the Maccabees, too, they did bravely in fighting on the sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the sabbaths. Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching the day of the sabbaths. Whence it is manifest that the force of such precepts was temporary, and respected the necessity of present circumstances; and that it was not with a view to its observance in perpetuity that God formerly gave them such a law.
15. Eusebius of Caesarea, Ecclesiastical History, 5.20.6 (3rd cent. CE - 4th cent. CE) 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.
16. Origen, Against Celsus, 1.42 (3rd cent. CE - 3rd cent. CE) 1.42. Before we begin our reply, we have to remark that the endeavour to show, with regard to almost any history, however true, that it actually occurred, and to produce an intelligent conception regarding it, is one of the most difficult undertakings that can be attempted, and is in some instances an impossibility. For suppose that some one were to assert that there never had been any Trojan War, chiefly on account of the impossible narrative interwoven therewith, about a certain Achilles being the son of a sea-goddess Thetis and of a man Peleus, or Sarpedon being the son of Zeus, or Ascalaphus and Ialmenus the sons of Ares, or Æneas that of Aphrodite, how should we prove that such was the case, especially under the weight of the fiction attached, I know not how, to the universally prevalent opinion that there was really a war in Ilium between Greeks and Trojans? And suppose, also, that some one disbelieved the story of Œdipus and Jocasta, and of their two sons Eteocles and Polynices, because the sphinx, a kind of half-virgin, was introduced into the narrative, how should we demonstrate the reality of such a thing? And in like manner also with the history of the Epigoni, although there is no such marvellous event interwoven with it, or with the return of the Heracleid, or countless other historical events. But he who deals candidly with histories, and would wish to keep himself also from being imposed upon by them, will exercise his judgment as to what statements he will give his assent to, and what he will accept figuratively, seeking to discover the meaning of the authors of such inventions, and from what statements he will withhold his belief, as having been written for the gratification of certain individuals. And we have said this by way of anticipation respecting the whole history related in the Gospels concerning Jesus, not as inviting men of acuteness to a simple and unreasoning faith, but wishing to show that there is need of candour in those who are to read, and of much investigation, and, so to speak, of insight into the meaning of the writers, that the object with which each event has been recorded may be discovered.

Subjects of this text:

subject	book bibliographic info
abraham	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
accustoming	Osborne, Irenaeus of Lyons (2001) 82
adam, inside paradise	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 119
angelic sin, as epistemological transgression	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
anthropology	Osborne, Irenaeus of Lyons (2001) 226, 229
anti-christ	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
apocalyptic literature, and book of daniel	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
apocalyptic literature, history of scholarship on	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
apokrypha	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
aporrhèton	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
appropriation	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
body	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
canon, development of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
carpocratians	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
christ, resurrection of	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
christian	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
circumcised	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
circumcision	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
consummation	Osborne, Irenaeus of Lyons (2001) 134
creation, restoration of	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 119
death	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
devil	Osborne, Irenaeus of Lyons (2001) 134
divine economy	Osborne, Irenaeus of Lyons (2001) 82, 91
economy	Osborne, Irenaeus of Lyons (2001) 82, 91, 226
elijah	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 119; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
enoch, as pre-christian christian	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
enoch, as rebuking fallen angels	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
enoch, as righteous apart from the law	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
enoch, elevation of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
enoch, escape from death	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
enoch	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 119; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
enochic literary tradition, place of book of dreams in	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
eschatology	Osborne, Irenaeus of Lyons (2001) 134
eternal life	Osborne, Irenaeus of Lyons (2001) 229
eucharist	Osborne, Irenaeus of Lyons (2001) 134
exegesis, in irenaeus	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
father, son and spirit	Osborne, Irenaeus of Lyons (2001) 91
flesh	Osborne, Irenaeus of Lyons (2001) 134, 226, 229
flesh and glory	Osborne, Irenaeus of Lyons (2001) 229
flesh and spirit	Osborne, Irenaeus of Lyons (2001) 226, 229
genesis, and book of the watchers	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
glory of god	Osborne, Irenaeus of Lyons (2001) 229
god, economic work	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 119
god as supreme king and wise architect	Osborne, Irenaeus of Lyons (2001) 54
hands of god	Osborne, Irenaeus of Lyons (2001) 91, 226
heaven	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
heresy	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
holy spirit, paradise and	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
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
incarnation	Osborne, Irenaeus of Lyons (2001) 82
incorruption	Osborne, Irenaeus of Lyons (2001) 226
individual	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
intermarriage	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
irenaeus, criticism of gnostic exegesis	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
irenaeus, polemical milieu of	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
irenaeus, sources	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
irenaeus	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
irenaeus of lyon	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
jerusalem, eschatological role of	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 119
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
jesus	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
jews	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
john the baptist	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
judaism	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
kingdom	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 119
knowledge, revealed	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
knowledge of god	Osborne, Irenaeus of Lyons (2001) 82
literary production	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
magi, on law and the old testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
marcion	Osborne, Irenaeus of Lyons (2001) 54
mary	Osborne, Irenaeus of Lyons (2001) 229
melchizedek	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
miraculous	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
noah	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
old testament	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223
origen	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
paradise, eschatological reality	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 119
paradise, heaven and	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 119
paradise, humanitys maturation in	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 119
paradise, humanitys reentry	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 119
paradise, kingdom and	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 119
paradise, location of	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 119
paradise, nature of	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 119
paradise, post-mortem destination	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
paradosis	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
participation	Osborne, Irenaeus of Lyons (2001) 226, 229
paul	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
paul (apostle)	Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 41
persecution of the way, visit to paradise	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 119
recapitulation	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 119; Osborne, Irenaeus of Lyons (2001) 134
resurrection, entrants of paradise	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
resurrection	Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
resurrection of christ	Osborne, Irenaeus of Lyons (2001) 226
resurrection of the flesh	Osborne, Irenaeus of Lyons (2001) 226, 229
revelation	Osborne, Irenaeus of Lyons (2001) 82
righteous	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
sabbath	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
salvation of the flesh	Osborne, Irenaeus of Lyons (2001) 229
spirit	Osborne, Irenaeus of Lyons (2001) 91
tertullian	Osborne, Irenaeus of Lyons (2001) 54; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
titus	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
translation	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
trinity	Osborne, Irenaeus of Lyons (2001) 91
uncircumcised	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
vitae prophetarum	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 101
word of god'	Osborne, Irenaeus of Lyons (2001) 229
σύμφωνος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 223