Tiresias: The Ancient Mediterranean Religions Source Database

7287

Justin, First Apology, 46

nan But lest some should, without reason, and for the perversion of what we teach, maintain that we say that Christ was born one hundred and fifty years ago under Cyrenius, and subsequently, in the time of Pontius Pilate, taught what we say He taught; and should cry out against us as though all men who were born before Him were irresponsible - let us anticipate and solve the difficulty. We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably are Christians, even though they have been thought atheists; as, among the Greeks, Socrates and Heraclitus, and men like them; and among the barbarians, Abraham, and Ananias, and Azarias, and Misael, and Elias, and many others whose actions and names we now decline to recount, because we know it would be tedious. So that even they who lived before Christ, and lived without reason, were wicked and hostile to Christ, and slew those who lived reasonably. But who, through the power of the Word, according to the will of God the Father and Lord of all, He was born of a virgin as a man, and was named Jesus, and was crucified, and died, and rose again, and ascended into heaven, an intelligent man will be able to comprehend from what has been already so largely said. And we, since the proof of this subject is less needful now, will pass for the present to the proof of those things which are urgent.

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

26 results
1. Hebrew Bible, Psalms, 110.1 (9th cent. BCE - 3rd cent. BCE) 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"
2. Cicero, On The Nature of The Gods, 1.14-1.15 (2nd cent. BCE - 1st cent. BCE) 1.14. but to attend in court, try the case, and deliver their verdict as to what opinions we are to hold about religion, piety and holiness, about ritual, about honour and loyalty to oaths, about temples, shrines and solemn sacrifices, and about the very auspices over which I myself preside; for all of these matters ultimately depend upon this question of the nature of the immortal gods. Surely such wide diversity of opinion among men of the greatest learning on a matter of the highest moment must affect even those who think that they possess certain knowledge with a feeling of doubt. 1.15. This has often struck me, but it did so with especial force on one occasion, when the topic of the immortal gods was made the subject of a very searching and thorough discussion at the house of my friend Gaius Cotta. It was the Latin Festival, and I had come at Cotta's express invitation to pay him a visit. I found him sitting in an alcove, engaged in debate with Gaius Velleius, a Member of the Senate, accounted by the Epicureans as their chief Roman adherent at the time. With them was Quintus Lucilius Balbus, who was so accomplished a student of Stoicism as to rank with the leading Greek exponents of that system. When Cotta saw me, he greeted me with the words: "You come exactly at the right moment, for I am just engaging in a dispute with Velleius on an important topic, in which you with your tastes will be interested to take part.
3. Juvenal, Satires, 14.96-14.106 (1st cent. CE - 2nd cent. CE)
4. New Testament, John, 2.12 (1st cent. CE - 1st cent. CE) 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days.
5. New Testament, Luke, 4.31, 9.37 (1st cent. CE - 1st cent. CE) 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him.
6. New Testament, Mark, 10.18, 12.29 (1st cent. CE - 1st cent. CE) 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one:
7. Seneca The Younger, Letters, 6.1 (1st cent. CE - 1st cent. CE)
8. Seneca The Younger, Natural Questions, 2.45 (1st cent. CE - 1st cent. CE)
9. Suetonius, Iulius, 25 (1st cent. CE - 2nd cent. CE)
10. Suetonius, Nero, 16 (1st cent. CE - 2nd cent. CE)
11. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE) 15.44.  So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.
12. Tacitus, Histories, 5.5.1 (1st cent. CE - 2nd cent. CE)
13. Athenagoras, Apology Or Embassy For The Christians, 24, 10 (2nd cent. CE - 2nd cent. CE) 10. That we are not atheists, therefore, seeing that we acknowledge one God, uncreated, eternal, invisible, impassible, incomprehensible, illimitable, who is apprehended by the understanding only and the reason, who is encompassed by light, and beauty, and spirit, and power ineffable, by whom the universe has been created through His Logos, and set in order, and is kept in being - I have sufficiently demonstrated. [I say His Logos], for we acknowledge also a Son of God. Nor let any one think it ridiculous that God should have a Son. For though the poets, in their fictions, represent the gods as no better than men, our mode of thinking is not the same as theirs, concerning either God the Father or the Son. But the Son of God is the Logos of the Father, in idea and in operation; for after the pattern of Him and by Him were all things made, the Father and the Son being one. And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding and reason (νοῦς καὶ λόγος) of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence (for from the beginning, God, who is the eternal mind [νοῦς], had the Logos in Himself, being from eternity instinct with Logos [λογικός]); but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter. The prophetic Spirit also agrees with our statements. The Lord, it says, made me, the beginning of His ways to His works. Proverbs 8:22 The Holy Spirit Himself also, which operates in the prophets, we assert to be an effluence of God, flowing from Him, and returning back again like a beam of the sun. Who, then, would not be astonished to hear men who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognise also a multitude of angels and ministers, whom God the Maker and Framer of the world distributed and appointed to their several posts by His Logos, to occupy themselves about the elements, and the heavens, and the world, and the things in it, and the goodly ordering of them all.
14. Irenaeus, Refutation of All Heresies, 3.10.2, 4.6.1, 5.10.2, 5.32.1 (2nd cent. CE - 3rd cent. CE)
15. Justin, First Apology, 5.3-5.4, 10.2, 13.4, 14.3, 16.4, 16.7, 23.2, 31.5-31.7 (2nd cent. CE - 2nd cent. CE) 10. But we have received by tradition that God does not need the material offerings which men can give, seeing, indeed, that He Himself is the provider of all things. And we have been taught, and are convinced, and do believe, that He accepts those only who imitate the excellences which reside in Him, temperance, and justice, and philanthropy, and as many virtues as are peculiar to a God who is called by no proper name. And we have been taught that He in the beginning did of His goodness, for man's sake, create all things out of unformed matter; and if men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received - of reigning in company with Him, being delivered from corruption and suffering. For as in the beginning He created us when we were not, so do we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our own power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties He has Himself endowed us with, He both persuades us and leads us to faith. And we think it for the advantage of all men that they are not restrained from learning these things, but are even urged thereto. For the restraint which human laws could not effect, the Word, inasmuch as He is divine, would have effected, had not the wicked demons, taking as their ally the lust of wickedness which is in every man, and which draws variously to all manner of vice, scattered many false and profane accusations, none of which attach to us.
16. Justin, Second Apology, 1.2, 6.3, 10.5 (2nd cent. CE - 2nd cent. CE)
17. Justin, Dialogue With Trypho, 2.1, 4.1-4.3, 11.2, 17.1, 19.3, 23.2, 34.7, 36.2, 46.7, 80.3, 82.2, 96.3, 101.2, 108.2, 110.4-110.5, 114.4, 117.3, 120.6, 121.3, 134.6 (2nd cent. CE - 2nd cent. CE) 1. While I was going about one morning in the walks of the Xystus, a certain man [Trypho], with others in his company, met me. Trypho: Hail, O philosopher! And immediately after saying this, he turned round and walked along with me; his friends likewise followed him. Justin: What is there important? Trypho: I was instructed by Corinthus the Socratic in Argos, that I ought not to despise or treat with indifference those who array themselves in this dress but to show them all kindness, and to associate with them, as perhaps some advantage would spring from the intercourse either to some such man or to myself. It is good, moreover, for both, if either the one or the other be benefited. On this account, therefore, whenever I see any one in such costume, I gladly approach him, and now, for the same reason, have I willingly accosted you; and these accompany me, in the expectation of hearing for themselves something profitable from you. Justin: (In jest.) But who are you, most excellent man? Then he told me frankly both his name and his family. Trypho: Trypho, I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there I am spending my days in Greece, and chiefly at Corinth. Justin: And in what would you be profited by philosophy so much as by your own lawgiver and the prophets? Trypho: Why not? Do not the philosophers turn every discourse on God? And do not questions continually arise to them about His unity and providence? Is not this truly the duty of philosophy, to investigate the Deity? Justin: Assuredly, so we too have believed. But the most have not taken thought of this whether there be one or more gods, and whether they have a regard for each one of us or no, as if this knowledge contributed nothing to our happiness; nay, they moreover attempt to persuade us that God takes care of the universe with its genera and species, but not of me and you, and each individually, since otherwise we would surely not need to pray to Him night and day. But it is not difficult to understand the upshot of this; for fearlessness and license in speaking result to such as maintain these opinions, doing and saying whatever they choose, neither dreading punishment nor hoping for any benefit from God. For how could they? They affirm that the same things shall always happen; and, further, that I and you shall again live in like manner, having become neither better men nor worse. But there are some others, who, having supposed the soul to be immortal and immaterial, believe that though they have committed evil they will not suffer punishment (for that which is immaterial is insensible), and that the soul, in consequence of its immortality, needs nothing from God. Trypho: (Smiling gently.) Tell us your opinion of these matters, and what idea you entertain respecting God, and what your philosophy is.
18. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
19. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
20. Tatian, Oration To The Greeks, 27 (2nd cent. CE - 2nd cent. CE)
21. Tertullian, Apology, 17.5-17.6 (2nd cent. CE - 3rd cent. CE) 10. You do not worship the gods, you say; and you do not offer sacrifices for the emperors. Well, we do not offer sacrifice for others, for the same reason that we do not for ourselves - namely, that your gods are not at all the objects of our worship. So we are accused of sacrilege and treason. This is the chief ground of charge against us - nay, it is the sum-total of our offending; and it is worthy then of being inquired into, if neither prejudice nor injustice be the judge, the one of which has no idea of discovering the truth, and the other simply and at once rejects it. We do not worship your gods, because we know that there are no such beings. This, therefore, is what you should do: you should call on us to demonstrate their non-existence, and thereby prove that they have no claim to adoration; for only if your gods were truly so, would there be any obligation to render divine homage to them. And punishment even were due to Christians, if it were made plain that those to whom they refused all worship were indeed divine. But you say, They are gods. We protest and appeal from yourselves to your knowledge; let that judge us; let that condemn us, if it can deny that all these gods of yours were but men. If even it venture to deny that, it will be confuted by its own books of antiquities, from which it has got its information about them, bearing witness to this day, as they plainly do, both of the cities in which they were born, and the countries in which they have left traces of their exploits, as well as where also they are proved to have been buried. Shall I now, therefore, go over them one by one, so numerous and so various, new and old, barbarian, Grecian, Roman, foreign, captive and adopted, private and common, male and female, rural and urban, naval and military? It were useless even to hunt out all their names: so I may content myself with a compend; and this not for your information, but that you may have what you know brought to your recollection, for undoubtedly you act as if you had forgotten all about them. No one of your gods is earlier than Saturn: from him you trace all your deities, even those of higher rank and better known. What, then, can be proved of the first, will apply to those that follow. So far, then, as books give us information, neither the Greek Diodorus or Thallus, neither Cassius Severus or Cornelius Nepos, nor any writer upon sacred antiquities, have ventured to say that Saturn was any but a man: so far as the question depends on facts, I find none more trustworthy than those- that in Italy itself we have the country in which, after many expeditions, and after having partaken of Attic hospitalities, Saturn settled, obtaining cordial welcome from Janus, or, as the Salii will have it, Janis. The mountain on which he dwelt was called Saturnius; the city he founded is called Saturnia to this day; last of all, the whole of Italy, after having borne the name of Oenotria, was called Saturnia from him. He first gave you the art of writing, and a stamped coinage, and thence it is he presides over the public treasury. But if Saturn were a man, he had undoubtedly a human origin; and having a human origin, he was not the offspring of heaven and earth. As his parents were unknown, it was not unnatural that he should be spoken of as the son of those elements from which we might all seem to spring. For who does not speak of heaven and earth as father and mother, in a sort of way of veneration and honour? Or from the custom which prevails among us of saying that persons of whom we have no knowledge, or who make a sudden appearance, have fallen from the skies? In this way it came about that Saturn, everywhere a sudden and unlooked-for, got everywhere the name of the Heaven-born. For even the common folk call persons whose stock is unknown, sons of earth. I say nothing of how men in these rude times were wont to act, when they were impressed by the look of any stranger happening to appear among them, as though it were divine, since even at this day men of culture make gods of those whom, a day or two before, they acknowledged to be dead men by their public mourning for them. Let these notices of Saturn, brief as they are, suffice. It will thus also be proved that Jupiter is as certainly a man, as from a man he sprung; and that one after another the whole swarm is mortal like the primal stock.
22. Diogenes Laertius, Lives of The Philosophers, 7.1 (3rd cent. CE - 3rd cent. CE) 7.1. BOOK 7: 1. ZENOZeno, the son of Mnaseas (or Demeas), was a native of Citium in Cyprus, a Greek city which had received Phoenician settlers. He had a wry neck, says Timotheus of Athens in his book On Lives. Moreover, Apollonius of Tyre says he was lean, fairly tall, and swarthy – hence some one called him an Egyptian vine-branch, according to Chrysippus in the first book of his Proverbs. He had thick legs; he was flabby and delicate. Hence Persaeus in his Convivial Reminiscences relates that he declined most invitations to dinner. They say he was fond of eating green figs and of basking in the sun.
23. Eusebius of Caesarea, Ecclesiastical History, 6.12 (3rd cent. CE - 4th cent. CE)
24. Eusebius of Caesarea, Preparation For The Gospel, 1.2.1 (3rd cent. CE - 4th cent. CE)
25. Origen, Commentary On John, 13.59 (3rd cent. CE - 3rd cent. CE)
26. Origen, Against Celsus, 5.25, 7.62 (3rd cent. CE - 3rd cent. CE) 5.25. Let us next notice the statements of Celsus, which follow the preceding, and which are as follow: As the Jews, then, became a peculiar people, and enacted laws in keeping with the customs of their country, and maintain them up to the present time, and observe a mode of worship which, whatever be its nature, is yet derived from their fathers, they act in these respects like other men, because each nation retains its ancestral customs, whatever they are, if they happen to be established among them. And such an arrangement appears to be advantageous, not only because it has occurred to the mind of other nations to decide some things differently, but also because it is a duty to protect what has been established for the public advantage; and also because, in all probability, the various quarters of the earth were from the beginning allotted to different superintending spirits, and were thus distributed among certain governing powers, and in this manner the administration of the world is carried on. And whatever is done among each nation in this way would be rightly done, wherever it was agreeable to the wishes (of the superintending powers), while it would be an act of impiety to get rid of the institutions established from the beginning in the various places. By these words Celsus shows that the Jews, who were formerly Egyptians, subsequently became a peculiar people, and enacted laws which they carefully preserve. And not to repeat his statements, which have been already before us, he says that it is advantageous to the Jews to observe their ancestral worship, as other nations carefully attend to theirs. And he further states a deeper reason why it is of advantage to the Jews to cultivate their ancestral customs, in hinting dimly that those to whom was allotted the office of superintending the country which was being legislated for, enacted the laws of each land in co-operation with its legislators. He appears, then, to indicate that both the country of the Jews, and the nation which inhabits it, are superintended by one or more beings, who, whether they were one or more, co-operated with Moses, and enacted the laws of the Jews. 7.62. Let us now see what follows. Let us pass on, says he, to another point. They cannot tolerate temples, altars, or images. In this they are like the Scythians, the nomadic tribes of Libya, the Seres who worship no god, and some other of the most barbarous and impious nations in the world. That the Persians hold the same notions is shown by Herodotus in these words: 'I know that among the Persians it is considered unlawful to erect images, altars, or temples; but they charge those with folly who do so, because, as I conjecture, they do not, like the Greeks, suppose the gods to be of the nature of men.' Heraclitus also says in one place: 'Persons who address prayers to these images act like those who speak to the walls, without knowing who the gods or the heroes are.' And what wiser lesson have they to teach us than Heraclitus? He certainly plainly enough implies that it is a foolish thing for a man to offer prayers to images, while he knows not who the gods and heroes are. This is the opinion of Heraclitus; but as for them, they go further, and despise without exception all images. If they merely mean that the stone, wood, brass, or gold which has been wrought by this or that workman cannot be a god, they are ridiculous with their wisdom. For who, unless he be utterly childish in his simplicity, can take these for gods, and not for offerings consecrated to the service of the gods, or images representing them? But if we are not to regard these as representing the Divine Being, seeing that God has a different form, as the Persians concur with them in saying, then let them take care that they do not contradict themselves; for they say that God made man His own image, and that He gave him a form like to Himself. However, they will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings. But they will hold that the beings to whom they are dedicated are not gods, but demons, and that a worshipper of God ought not to worship demons.

Subjects of this text:

subject	book bibliographic info
agency,all things	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 238
angelic descent,and anti-pagan polemics	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
angelic sin,as epistemological transgression	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
apocalyptic literature,and book of daniel	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
apocalyptic literature,history of scholarship on	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
apologists,generally	Esler (2000), The Early Christian World, 528, 532
apology,apologetics,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
banishment	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
bible	Osborne (2001), Irenaeus of Lyons, 165
bruttius	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
celsus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
children	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
christ,and demons	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
christ,and fallen angels	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
christ,as logos	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
christ,as son	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 238
christian)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
christians,numbers of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
clement (author of 1 clement)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
clivus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
consul	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
cosmology,in enochic literature	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
creation	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
creszens	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
cynics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
deacon	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
demonology,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
demons,as enemies of christ	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
demons,pagan enslavement to	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
divine intellect	Osborne (2001), Irenaeus of Lyons, 165, 257
domitian	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
domitilla,flavia,cf.	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
dwellings	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
educated,erudite	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 273
enoch,and revealed knowledge	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
enochic literary tradition,place of book of dreams in	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
ethics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103, 273
fallen angels,as enemies of christ	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
fallen angels	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
family	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
first-born	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 238
flavians	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
flora	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
fraud,deceit	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
friendship	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
fullers (cloth)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
galen	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 273
genesis,and book of the watchers	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
god,justin martyr	Esler (2000), The Early Christian World, 528
godlessness,reproach of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103, 202
grace; christ the master of	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
greco-roman culture,christian polemics against	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
heraclitus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 273
historiography,christian	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
imperial cult	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
incarnation	Osborne (2001), Irenaeus of Lyons, 165
integration	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
intermarriage	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
jesus christ	Osborne (2001), Irenaeus of Lyons, 165
jews,jewish	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103, 202
justin	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103, 273
justin martyr,theology	Esler (2000), The Early Christian World, 528, 532
justin martyr,works	Esler (2000), The Early Christian World, 528
justin martyr	Osborne (2001), Irenaeus of Lyons, 165, 257; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
knowledge,revealed	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
laborers,manual	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
lese-majeste	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
liberianus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
literary production	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
logos,acccording to justin martyr	Esler (2000), The Early Christian World, 532
logos; stoic	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
logos	Osborne (2001), Irenaeus of Lyons, 165
mary; a virgin	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
metaphysic of mind	Osborne (2001), Irenaeus of Lyons, 165
mixed marriages	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
moses,and greek philosophy	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
moses,christian redeployment of	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
moses	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
noah	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
oaths	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
optimism	Osborne (2001), Irenaeus of Lyons, 257
palestine	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
participation	Osborne (2001), Irenaeus of Lyons, 165, 257
persecution,martyrs	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103, 202, 273
persecution	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
peter	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
philosophy,and christianity	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
physicians,healing	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 273
pilate	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 369
plato	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
platonism,effects on the church fathers'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 238
polytheism	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 172
porphyry	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
pre‐existence,of christ	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 369
proselytes	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
reason; as logos	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
residences (tenement houses)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
resurrection,of jesus	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 369
revelation	Osborne (2001), Irenaeus of Lyons, 165, 257
sacrifices	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
schools	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 273
scripture,authority of	Osborne (2001), Irenaeus of Lyons, 165
scripture,christian,justin martyr	Esler (2000), The Early Christian World, 532
sebomenoi	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
senator,senatorial	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
shoemakers	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
slaves,slavery	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
socrates	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
sophistry	Osborne (2001), Irenaeus of Lyons, 165
spermatic logos	Osborne (2001), Irenaeus of Lyons, 165
stoicism	Osborne (2001), Irenaeus of Lyons, 165
stoics; doctrine of logos	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42
stratification,social	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
suffering of christ	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 369
superstition	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
tertullian	Osborne (2001), Irenaeus of Lyons, 257
theocentric optimism	Osborne (2001), Irenaeus of Lyons, 257
tiberius	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 369
trials	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 202
truth	Osborne (2001), Irenaeus of Lyons, 165
women	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
word,the	Osborne (2001), Irenaeus of Lyons, 257
word of god	Osborne (2001), Irenaeus of Lyons, 165
zeno; defined god as logos	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 42