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Tiresias: The Ancient Mediterranean Religions Source Database



7289
Justin, Dialogue With Trypho, 48


nanBefore the divinity of Christ is proved, he [Trypho] demands that it be settled that He is Christ Trypho: We have heard what you think of these matters. Resume the discourse where you left off, and bring it to an end. For some of it appears to me to be paradoxical, and wholly incapable of proof. For when you say that this Christ existed as God before the ages, then that He submitted to be born and become man, yet that He is not man of man, this [assertion] appears to me to be not merely paradoxical, but also foolish. Justin: I know that the statement does appear to be paradoxical, especially to those of your race, who are ever unwilling to understand or to perform the [requirements] of God, but [ready to perform] those of your teachers, as God Himself declares. Isaiah 29:13 Now assuredly, Trypho, [the proof] that this man is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father's will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends, of our race, who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I, even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines, but in those proclaimed by the blessed prophets and taught by Himself.


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

13 results
1. New Testament, John, 12.42 (1st cent. CE - 1st cent. CE)

12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue
2. New Testament, Luke, 5.17 (1st cent. CE - 1st cent. CE)

5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them.
3. New Testament, Mark, 7.1-7.6 (1st cent. CE - 1st cent. CE)

7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands? 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me.
4. New Testament, Matthew, 10.25, 15.1-15.7 (1st cent. CE - 1st cent. CE)

10.25. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying 15.2. Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying
5. Irenaeus, Refutation of All Heresies, 1.26.2, 3.15.1, 3.21.1 (2nd cent. CE - 3rd cent. CE)

6. Justin, Dialogue With Trypho, 46.1, 47.1, 51.2, 76.7, 80.4, 103.2, 137.2 (2nd cent. CE - 2nd cent. CE)

102. The prediction of the events which happened to Christ when He was born. Why God permitted it Justin: And what follows—'My hope from the breasts of my mother. On You have I been cast from the womb; from my mother's belly You are my God: for there is no helper. Many calves have compassed me; fat bulls have beset me round. They opened their mouth upon me, as a ravening and a roaring lion. All my bones are poured out and dispersed like water. My heart has become likes wax melting in the midst of my belly. My strength has become dry like a potsherd; and my tongue has cleaved to my throat'— foretold what would come to pass; for the statement, 'My hope from the breasts of my mother,' [is thus explained]. As soon as He was born in Bethlehem, as I previously remarked, king Herod, having learned from the Arabian Magi about Him, made a plot to put Him to death and by God's command Joseph took Him with Mary and departed into Egypt. For the Father had decreed that He whom He had begotten should be put to death, but not before He had grown to manhood, and proclaimed the word which proceeded from Him. But if any of you say to us, Could not God rather have put Herod to death? I return answer by anticipation: Could not God have cut off in the beginning the serpent, so that he exist not, rather than have said, 'And I will put enmity between him and the woman, and between his seed and her seed?' Genesis 3:15 Could He not have at once created a multitude of men? But yet, since He knew that it would be good, He created both angels and men free to do that which is righteous, and He appointed periods of time during which He knew it would be good for them to have the exercise of free-will; and because He likewise knew it would be good, He made general and particular judgments; each one's freedom of will, however, being guarded. Hence Scripture says the following, at the destruction of the tower, and division and alteration of tongues: 'And the Lord said, Behold, the people is one, and they have all one language; and this they have begun to do: and now nothing will be restrained from them of all which they have attempted to do.' Genesis 11:6 And the statement, 'My strength has become dry like a potsherd, and my tongue has cleaved to my throat,' was also a prophecy of what would be done by Him according to the Father's will. For the power of His strong word, by which He always confuted the Pharisees and Scribes, and, in short, all your nation's teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the memoirs of His apostles, in order that what is recorded by Isaiah might have efficacious fruit, where it is written, 'The Lord gives me a tongue, that I may know when I ought to speak.' Isaiah 50:4 Again, when He said, 'You are my God; be not far from me,' He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom. And such have ever been your practices: at one time you made a calf, and always you have shown yourselves ungrateful, murderers of the righteous, and proud of your descent. For if the Son of God evidently states that He can be saved, [neither] because He is a son, nor because He is strong or wise, but that without God He cannot be saved, even though He be sinless, as Isaiah declares in words to the effect that even in regard to His very language He committed no sin (for He committed no iniquity or guile with His mouth), how do you or others who expect to be saved without this hope, suppose that you are not deceiving yourselves?
7. Eusebius of Caesarea, Ecclesiastical History, 3.27.2-3.27.6 (3rd cent. CE - 4th cent. CE)

3.27.2. For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life. 3.27.3. There were others, however, besides them, that were of the same name, but avoided the strange and absurd beliefs of the former, and did not deny that the Lord was born of a virgin and of the Holy Spirit. But nevertheless, inasmuch as they also refused to acknowledge that he pre-existed, being God, Word, and Wisdom, they turned aside into the impiety of the former, especially when they, like them, endeavored to observe strictly the bodily worship of the law. 3.27.4. These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest. 3.27.5. The Sabbath and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord's days as a memorial of the resurrection of the Saviour. 3.27.6. Wherefore, in consequence of such a course they received the name of Ebionites, which signified the poverty of their understanding. For this is the name by which a poor man is called among the Hebrews.
8. Origen, Against Celsus, 5.61 (3rd cent. CE - 3rd cent. CE)

5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists.
9. Epiphanius, Panarion, 30.1.1, 30.18.2 (4th cent. CE - 5th cent. CE)

10. Jerome, On Illustrious Men, 2 (5th cent. CE - 5th cent. CE)

11. Jerome, Letters, 112.13 (5th cent. CE - 5th cent. CE)

12. Jerome, Letters, 112.13 (5th cent. CE - 5th cent. CE)

13. Jerome, Letters, 112.13 (5th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
ancient synagogue, out-of-the-sunagôgê Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 276
ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in john Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 276
ancient synagogue, pharisees/rabbis as leaders of, passages indicative of, in justin martyr Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 276
arkhisunagôgeus Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 276
asia (minor), asians McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
christology, ebionites and nazarenes Esler, The Early Christian World (2000) 158
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 153, 154, 158
ebionites Esler, The Early Christian World (2000) 154; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
eucharist, of bread and water McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
irenaeus McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
jewish-christians McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
jewish christianity, second century and beyond Esler, The Early Christian World (2000) 153, 154, 158
jews, symbols Esler, The Early Christian World (2000) 153
justin martyr, jewish christians Esler, The Early Christian World (2000) 153, 154
marcion Esler, The Early Christian World (2000) 154
matthew, gospel of McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
nazarenes Esler, The Early Christian World (2000) 158
palestine McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
philo of alexandria McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
rome, romans McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
syria, syrians McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
therapeutae McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144
torah' McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 144