Tiresias: The Ancient Mediterranean Religions Source Database

7287

Justin, First Apology, 26.3-26.4
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) 245c. is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also
2. Anon., Epistle of Barnabas, 16.7 (1st cent. CE - 2nd cent. CE) 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God.
3. New Testament, 1 Peter, 2.4-2.5 (1st cent. CE - 1st cent. CE) 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
4. New Testament, 2 Corinthians, 6.15 (1st cent. CE - 1st cent. CE)
5. New Testament, Acts, 8.5, 8.9-8.24 (1st cent. CE - 2nd cent. CE) 8.5. Philip went down to the city of Samaria, and proclaimed to them the Christ. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God. 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me.
6. New Testament, Ephesians, 1.21 (1st cent. CE - 1st cent. CE) 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.
7. New Testament, Romans, 6.13 (1st cent. CE - 1st cent. CE) 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God.
8. Irenaeus, Refutation of All Heresies, 1.10, 1.10.1, 1.10.3, 1.23-1.27, 1.23.2, 2.9.1, 3.3.1, 3.3.3-3.3.4, 3.4.2, 3.12.7, 3.12.12, 3.15.2, 3.17.2, 4.8.1, 4.19.1, 4.21.3, 5.20.1-5.20.2 (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. 1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting.
9. Justin, First Apology, 1.1, 7.3, 26.1-26.2, 26.4-26.8, 56.1-56.2 (2nd cent. CE - 2nd cent. CE)
10. Justin, Dialogue With Trypho, 4.1, 120.6 (2nd cent. CE - 2nd cent. CE)
11. Tatian, Oration To The Greeks, 13 (2nd cent. CE - 2nd cent. CE)
12. Tertullian, On The Soul, 34 (2nd cent. CE - 3rd cent. CE)
13. Nag Hammadi, Zostrianos, 4.29-4.30 (3rd cent. CE - 3rd cent. CE)
14. Origen, Against Celsus, 5.62 (3rd cent. CE - 3rd cent. CE) 5.62. He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the power of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was among the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion.
15. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 2.9, 2.15 (3rd cent. CE - 4th cent. CE)
16. Anon., Apostolic Constitutions, 6.7 (4th cent. CE - 4th cent. CE)
17. Pseudo Clementine Literature, Recognitions, 2.9, 2.15 (4th cent. CE - 5th cent. CE) 2.9. But not long after he fell in love with that woman whom they call Luna; and he confided all things to us as his friends: how he was a magician, and how he loved Luna, and how, being desirous of glory, he was unwilling to enjoy her ingloriously, but that he was waiting patiently till he could enjoy her honourably; yet so if we also would conspire with him towards the accomplishment of his desires. And he promised that, as a reward of this service, he would cause us to be invested with the highest honours, and we should be believed by men to be gods; 'Only, however, on condition,' says he, 'that you confer the chief place upon me, Simon, who by magic art am able to show many signs and prodigies, by means of which either my glory or our sect may be established. For I am able to render myself invisible to those who wish to lay hold of me, and again to be visible when I am willing to be seen. If I wish to flee, I can dig through the mountains, and pass through rocks as if they were clay. If I should throw myself headlong from a lofty mountain, I should be borne unhurt to the earth, as if I were held up; when bound, I can loose myself, and bind those who had bound me; being shut up in prison, I can make the barriers open of their own accord; I can render statues animated, so that those who see suppose that they are men. I can make new trees suddenly spring up, and produce sprouts at once. I can throw myself into the fire, and not be burnt; I can change my countece, so that I cannot be recognised; but I can show people that I have two faces. I shall change myself into a sheep or a goat; I shall make a beard to grow upon little boys; I shall ascend by flight into the air; I shall exhibit abundance of gold, and shall make and unmake kings. I shall be worshipped as God; I shall have divine honours publicly assigned to me, so that an image of me shall be set up, and I shall be worshipped and adored as God. And what need of more words? Whatever I wish, that I shall be able to do. For already I have achieved many things by way of experiment. In short,' says he, 'once when my mother Rachel ordered me to go to the field to reap, and I saw a sickle lying, I ordered it to go and reap; and it reaped ten times more than the others. Lately, I produced many new sprouts from the earth, and made them bear leaves and produce fruit in a moment; and the nearest mountain I successfully bored through.' 2.15. As we spoke these and such like words with looks suited to the occasion, this most vain fellow believed that we were deceived; and being thereby the more elated, he added also this: 'I shall now be propitious to you, for the affection which you bear towards me as God; for you loved me while you did not know me, and were seeking me in ignorance. But I would not have you doubt that this is truly to be God, when one is able to become small or great as he pleases; for I am able to appear to man in whatever manner I please. Now, then, I shall begin to unfold to you what is true. Once on a time, I, by my power, turning air into water, and water again into blood, and solidifying it into flesh, formed a new human creature — a boy — and produced a much nobler work than God the Creator. For He created a man from the earth, but I from air — a far more difficult matter; and again I unmade him and restored him to air, but not until I had placed his picture and image in my bed-chamber, as a proof and memorial of my work.' Then we understood that he spoke concerning that boy, whose soul, after he had been slain by violence, he made use of for those services which he required.

Subjects of this text:

subject	book bibliographic info
aeons	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
angels,in each heaven	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
antoninus pius	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298
athenagoras	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 252
baptism/baptize	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
barnabas,letter of	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
blasphemy	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84
christ,an appearance/apparition/semblance	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
christ,simon magus is christ	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
christian church,unity of the	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
clement of rome,and heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78
cross,apparent only	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
cynics	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
dialogue with trypho (justin martyr)	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84
ennoia	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
epicureans	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
father,gnostic usage	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
flora	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
gnosticism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79
heaven,multiple heavens	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
heaven	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
helen	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
heresy	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84
irenaeus,other heresiological themes	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79
irenaeus	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
jews	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
judaism,jews as persecutors	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84
justin martyr,categorization of,and christian identity	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84
justin martyr	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
kelsos	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
life	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 252
magi,as part of heretical succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78
magic/sorcery	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61, 62
marcionites	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84
martyr,justin,use of greek models for heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78, 79
menander	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78, 79; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298
middle platonism	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
miracles/miraculous/miracle-workers	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 221
murder	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84
new testament	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78
paganism,heresy assimilated to	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78, 79
paul/pauline	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 221
peter	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 221
philosophical school	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298
philosophical traditions,merging of	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
plato	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
plutarch	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
polykarpos of smyrna	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
poseidonios	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
potamon	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
prophet	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84
prunicus	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
pythagoreanism	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298
rome	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298
samaria	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298
samaritans	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
saturninus	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79
schools,philosophical	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298
secundians	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
sexual immorality	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
simon magus	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61, 62
simon of samaria,as source of all heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78, 79
simon of samaria	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78, 79
simonians (sect)	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79
sorcerer/sorcery	Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 221
soul	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 252
spirit/spirits,conferred through laying on of hands	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61, 62
spirit/spirits,helen	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
spirit/spirits,prunicus	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
spirit	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 252
stoic thought	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 255
stoicism	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298
succession,heretical succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79
succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79
supernatural being,simon/meder a power of god	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61, 62
supernatural being	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 62
tatian	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 252
temple'	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 252
valentinians	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 187
valentinus	Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 61
δύναμις	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79
μαθήτης	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78, 79
ἀκουστής	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78