Tiresias: The Ancient Mediterranean Religions Source Database

6793

Irenaeus, Refutation Of All Heresies, 5.8.2

nan Those persons, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, does the apostle properly term "spiritual," because the Spirit of God dwells in them. Now, spiritual men shall not be incorporeal spirits; but our substance, that is, the union of flesh and spirit, receiving the Spirit of God, makes up the spiritual man. But those who do indeed reject the Spirit's counsel, and are the slaves of fleshly lusts, and lead lives contrary to reason, and who, without restraint, plunge headlong into their own desires, having no longing after the Divine Spirit, do live after the manner of swine and of dogs; these men, [I say], does the apostle very properly term "carnal," because they have no thought of anything else except carnal things.

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

16 results
1. Hebrew Bible, Genesis, 1.28, 2.7 (9th cent. BCE - 3rd cent. BCE) 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
2. Hebrew Bible, Leviticus, 11.4-11.8 (9th cent. BCE - 3rd cent. BCE) 11.4. אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃ 11.4. וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃ 11.5. וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם׃ 11.6. וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃ 11.7. וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃ 11.8. מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם׃ 11.4. Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you." 11.5. And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you." 11.6. And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you" 11.7. And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you." 11.8. of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you."
3. Hebrew Bible, Psalms, 49.21 (9th cent. BCE - 3rd cent. BCE) 49.21. אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃ 49.21. Man that is in honour understandeth not; He is like the beasts that perish."
4. Hebrew Bible, Isaiah, 42.5, 57.16 (8th cent. BCE - 5th cent. BCE) 42.5. כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃ 57.16. כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף כִּי־רוּחַ מִלְּפָנַי יַעֲטוֹף וּנְשָׁמוֹת אֲנִי עָשִׂיתִי׃ 42.5. Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:" 57.16. For I will not contend for ever, Neither will I be always wroth; For the spirit that enwrappeth itself is from Me, And the souls which I have made."
5. Philo of Alexandria, On The Posterity of Cain, 42 (1st cent. BCE - missingth cent. CE) 42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race.
6. New Testament, 1 Corinthians, 6.13 (1st cent. CE - 1st cent. CE) 6.13. Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body.
7. New Testament, 2 Corinthians, 6.17 (1st cent. CE - 1st cent. CE)
8. New Testament, Galatians, 5.19, 5.22 (1st cent. CE - 1st cent. CE) 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness
9. New Testament, Romans, 8.5-8.8, 12.3 (1st cent. CE - 1st cent. CE) 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 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.
10. Hippolytus, Refutation of All Heresies, 5.8.30 (2nd cent. CE - 3rd cent. CE)
11. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)
12. Irenaeus, Demonstration of The Apostolic Teaching, 2 (2nd cent. CE - 2nd cent. CE)
13. Justin, Dialogue With Trypho, 58, 126 (2nd cent. CE - 2nd cent. CE) 126. The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs Justin: But if you knew, Trypho, who He is that is called at one time the Angel of great counsel, and a Man by Ezekiel, and like the Son of man by Daniel, and a Child by Isaiah, and Christ and God to be worshipped by David, and Christ and a Stone by many, and Wisdom by Solomon, and Joseph and Judah and a Star by Moses, and the East by Zechariah, and the Suffering One and Jacob and Israel by Isaiah again, and a Rod, and Flower, and Corner-Stone, and Son of God, you would not have blasphemed Him who has now come, and been born, and suffered, and ascended to heaven; who shall also come again, and then your twelve tribes shall mourn. For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God. For Moses says somewhere in Exodus the following: 'The Lord spoke to Moses, and said to him, I am the Lord, and I appeared to Abraham, to Isaac, and to Jacob, being their God; and my name I revealed not to them, and I established my covet with them.' And thus again he says, 'A man wrestled with Jacob,' and asserts it was God; narrating that Jacob said, 'I have seen God face to face, and my life is preserved.' And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: 'And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.' Genesis 18:2 After a little, one of them promises a son to Abraham: 'Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am old? Is anything impossible with God? At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.' Again he speaks of them thus: 'And the men rose up from thence, and looked toward Sodom.' Genesis 18:16 Then to Abraham He who was and is again speaks: 'I will not hide from Abraham, my servant, what I intend to do.' Genesis 18:17 And what follows in the writings of Moses I quoted and explained: From which I have demonstrated that He who is described as God appeared to Abraham, to Isaac, and to Jacob, and the other patriarchs, was appointed under the authority of the Father and Lord, and ministers to His will. Then I went on to say what I had not said before: And so, when the people desired to eat flesh, and Moses had lost faith in Him, who also there is called the Angel, and who promised that God would give them to satiety, He who is both God and the Angel, sent by the Father, is described as saying and doing these things. For thus the Scripture says: 'And the Lord said to Moses, Will the Lord's hand not be sufficient? You shall know now whether my word shall conceal you or not.' Numbers 11:23 And again, in other words, it thus says: 'But the Lord spoke unto me, You shall not go over this Jordan: the Lord your God, who goes before your face, He shall cut off the nations.'
14. Tatian, Oration To The Greeks, 13 (2nd cent. CE - 2nd cent. CE)
15. Nag Hammadi, The Hypostasis of The Archons, 97.4-97.5 (3rd cent. CE - 3rd cent. CE)
16. Nag Hammadi, The Tripartite Tractate, 100.7-100.11, 100.13-100.14 (3rd cent. CE - 3rd cent. CE)

Subjects of this text:

subject	book bibliographic info
adam	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 82; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
allegory	Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 146, 149
anthropology,bipartite vs. tripartite	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 59
anthropology,of irenaeus	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 59
anthropology	Osborne (2001), Irenaeus of Lyons, 221, 227
barbeloite,modern definitions	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
body	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 98, 100
body and soul	Osborne (2001), Irenaeus of Lyons, 221
breath and spirit	Osborne (2001), Irenaeus of Lyons, 221
christ,see also jesus	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
christology,seth	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
christology	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
clement of alexandria,moral criticism of heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 351
death	Osborne (2001), Irenaeus of Lyons, 221
ennoia	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
eternal life	Osborne (2001), Irenaeus of Lyons, 227
exegesis,in clement of alexandria	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 351
fall	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 82
flesh	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 100, 122, 123; Osborne (2001), Irenaeus of Lyons, 221, 227
flesh and spirit	Osborne (2001), Irenaeus of Lyons, 227
freedom	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 122
gifts,from god	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 59
glory,transformation into	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 82
growth,in irenaeus' anthropology"	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 59
growth,in irenaeus' anthropology" '70.0_149.0@hare	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 82
heresy	Osborne (2001), Irenaeus of Lyons, 150
holy spirit,and man	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 100
holy spirit,as life-creating	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 98, 122, 123
homonymy,incarnation	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 82
hyena	Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 149
incorruption	Osborne (2001), Irenaeus of Lyons, 227
jerusalem,of seth	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
kinglessness	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
libertinism/license	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 351
life,and soul	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 98
logos,according to the logos	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 122
man,growth of	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 123
man (anthropos) barbelo,first/immortal man	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
man (anthropos) barbelo,second man/son of man	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
man (anthropos) barbelo,third man (title)	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
marriage,heretical contempt for	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 351
martyr/martyrdom	Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 146
martyrs	Osborne (2001), Irenaeus of Lyons, 130
moral transformation	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 82
naasseni	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
paradise	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
participation	Osborne (2001), Irenaeus of Lyons, 150, 221, 227
pork	Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 149
quadrupeds,camel	Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 149
reason	Rosenblum (2016), The Jewish Dietary Laws in the Ancient World, 146
recapitulation	Osborne (2001), Irenaeus of Lyons, 130
resurrection,connection to morality	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 82
resurrection of the flesh	Osborne (2001), Irenaeus of Lyons, 227
rousseau,a.	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 59, 82
salvation/soteriology	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
salvation of the flesh	Osborne (2001), Irenaeus of Lyons, 227
savior,christ	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
savior,seth	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
scripture,as weapon/criterion against heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 351
seth,seed of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
sethians,sethianism	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
sethites my definition,seths descendants	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
soul,ability to bestow life	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 59
soul,immortality of'	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 59
soul	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 98, 100
spirit	Osborne (2001), Irenaeus of Lyons, 221
stephen martyr	Osborne (2001), Irenaeus of Lyons, 130
tatian	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 59
valentinus,valentinians	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 199
virtue	Behr (2000), Asceticism and Anthropology in Irenaeus and Clement, 123
wisdom	Osborne (2001), Irenaeus of Lyons, 150