Tiresias: The Ancient Mediterranean Religions Source Database

7287

Justin, First Apology, 5

nan Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue.

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

26 results
1. Hebrew Bible, Genesis, 3, 2 (9th cent. BCE - 3rd cent. BCE)
2. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)
3. Plato, Timaeus, 48, 47 (5th cent. BCE - 4th cent. BCE)
4. Anon., 1 Enoch, 32.6 (3rd cent. BCE - 2nd cent. BCE) 32.6. I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.'
5. Anon., Didache, 11.2 (1st cent. CE - 2nd cent. CE)
6. Josephus Flavius, Against Apion, 2.79-2.80, 2.91-2.102 (1st cent. CE - 1st cent. CE) 2.79. 7. However, I cannot but admire those other authors who furnished this man with such his materials; I mean Posidonius and Apollonius [the son of] Molo, who while they accuse us for not worshipping the same gods whom others worship, they think themselves not guilty of impiety when they tell lies of us, and frame absurd and reproachful stories about our temple; whereas it is a most shameful thing for freemen to forge lies on any occasion, and much more so to forge them about our temple, which was so famous over all the world, and was preserved so sacred by us; 2.91. Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; 2.92. that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: 2.93. and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: 2.94. and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: 2.95. that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.96. Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.” 2.97. Now this is such a most tragical fable, as is full of nothing but cruelty and impudence; yet does it not excuse Antiochus of his sacrilegious attempts, as those who wrote it in his vindication are willing to suppose; 2.98. for he could not presume beforehand that he should meet with any such thing in coming to the temple, but must have found it unexpectedly. He was therefore still an impious person, that was given to unlawful pleasures, and had no regard to God in his actions. But [as for Apion] he hath done whatever his extravagant love of lying hath dictated to him, as it is most easy to discover by a consideration of his writings; 2.99. for the difference of our laws is known not to regard the Grecians only, but they are principally opposite to the Egyptians, and to some other nations also: for while it so falls out, that men of all countries come sometimes and sojourn among us, how comes it about that we take an oath, and conspire only against the Grecians, and that by the effusion of their blood also? 2.101. with great pomp back into his own country; when he might thereby have been esteemed a religious person himself, and a mighty lover of the Greeks, and might thereby have procured himself great assistance from all men against that hatred the Jews bore to him. 2.102. But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them. Now then, all such as ever saw the construction of our temple, of what nature it was, know well enough how the purity of it was never to be profaned;
7. New Testament, Acts, 8.9, 8.11, 13.6 (1st cent. CE - 2nd cent. CE) 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 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus
8. New Testament, Apocalypse, 9.21, 18.23, 21.8, 22.15 (1st cent. CE - 1st cent. CE) 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
9. Seneca The Younger, Letters, 90 (1st cent. CE - 1st cent. CE)
10. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE)
11. Anon., Marytrdom of Polycarp, 12.2 (2nd cent. CE - 2nd cent. CE) 12.2. 2 When this had been said by the herald, all the multitude of heathen and Jews living in Smyrna cried out with uncontrollable wrath and a loud shout: "This is the teacher of Asia, the father of the Christians, the destroyer of our Gods, who teaches many neither to offer sacrifice nor to worship." And when they said this, they cried out and asked Philip the Asiarch to let loose a lion on Polycarp. But he said he could not legally do this, since he had closed the Sports.
12. Apuleius, The Golden Ass, 9.14 (2nd cent. CE - 2nd cent. CE)
13. Clement of Alexandria, Exhortation To The Greeks, 1.7.6 (2nd cent. CE - 3rd cent. CE)
14. Justin, First Apology, 12.9-12.10 (2nd cent. CE - 2nd cent. CE)
15. Justin, Second Apology, 13.4 (2nd cent. CE - 2nd cent. CE) 13. For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself and at popular opinion and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word, seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians. For next to God, we worship and love the Word who is from the unbegotten and ineffable God, since also He became man for our sakes, that becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation impacted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.
16. Justin, Dialogue With Trypho, 2.2 (2nd cent. CE - 2nd cent. CE) 125. He explains what force the word Israel has, and how it suits Christ Justin: I wish, sirs, to learn from you what is the force of the name Israel. And as they were silent, I continued: I shall tell you what I know: for I do not think it right, when I know, not to speak; or, suspecting that you do know, and yet from envy or from voluntary ignorance deceive yourselves, to be continually solicitous; but I speak all things simply and candidly, as my Lord said: 'A sower went forth to sow the seed; and some fell by the wayside; and some among thorns, and some on stony ground, and some on good ground.' Matthew 13:3 I must speak, then, in the hope of finding good ground somewhere; since that Lord of mine, as One strong and powerful, comes to demand back His own from all, and will not condemn His steward if He recognises that he, by the knowledge that the Lord is powerful and has come to demand His own, has given it to every bank, and has not dug for any cause whatsoever. Accordingly the name Israel signifies this, A man who overcomes power; for Isra is a man overcoming, and El is power. And that Christ would act so when He became man was foretold by the mystery of Jacob's wrestling with Him who appeared to him, in that He ministered to the will of the Father, yet nevertheless is God, in that He is the first-begotten of all creatures. For when He became man, as I previously remarked, the devil came to Him— i.e., that power which is called the serpent and Satan— tempting Him, and striving to effect His downfall by asking Him to worship him. But He destroyed and overthrew the devil, having proved him to be wicked, in that he asked to be worshipped as God, contrary to the Scripture; who is an apostate from the will of God. For He answers him, 'It is written, You shall worship the Lord your God, and Him only shall you serve.' Matthew 4:10 Then, overcome and convicted, the devil departed at that time. But since our Christ was to be numbed, i.e., by pain and experience of suffering, He made a previous intimation of this by touching Jacob's thigh, and causing it to shrink. But Israel was His name from the beginning, to which He altered the name of the blessed Jacob when He blessed him with His own name, proclaiming thereby that all who through Him have fled for refuge to the Father, constitute the blessed Israel. But you, having understood none of this, and not being prepared to understand, since you are the children of Jacob after the fleshly seed, expect that you shall be assuredly saved. But that you deceive yourselves in such matters, I have proved by many words.
17. Lucian, Alexander The False Prophet, 38 (2nd cent. CE - 2nd cent. CE) 38. It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon.
18. Lucian, The Runaways, 5 (2nd cent. CE - 2nd cent. CE) 5. Zeus. Poor child! it is too bad of them. And what have they been doing to you exactly?Phi. Judge for yourself whether the provocation was a slight one. When formerly you looked down upon the world, and saw that it was filled with iniquity and transgression, and was become the troubled abode of sin and folly, you had compassion on the frailty of ignorant mankind, and sent me down to them: you bade me see to it, that wickedness and violence and brutality should cease from among them; I was to lift their eyes upwards to the truth, and cause them to live together in unity. Remember your words on that occasion: 'Behold, my daughter, the misdeeds of mankind; behold how ignorance has wrought upon them. I feel compassion for them, and have chosen you from among all the Gods to heal their ills; for who else should heal them? '
19. Minucius Felix, Octavius, 8.4 (2nd cent. CE - 3rd cent. CE)
20. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)
21. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)
22. Tatian, Oration To The Greeks, 10-14, 2, 25-27, 3, 30, 4-9, 1 (2nd cent. CE - 2nd cent. CE)
23. Tertullian, Apology, 10.1, 40.2 (2nd cent. CE - 3rd cent. CE)
24. Anon., The Acts of Paul And Thecla, 15, 20, 8-9, 13 (3rd cent. CE - 4th cent. CE)
25. Diogenes Laertius, Lives of The Philosophers, 7.129 (3rd cent. CE - 3rd cent. CE) 7.129. Neither do they think that the divergence of opinion between philosophers is any reason for abandoning the study of philosophy, since at that rate we should have to give up life altogether: so Posidonius in his Exhortations. Chrysippus allows that the ordinary Greek education is serviceable.It is their doctrine that there can be no question of right as between man and the lower animals, because of their unlikeness. Thus Chrysippus in the first book of his treatise On Justice, and Posidonius in the first book of his De officio. Further, they say that the wise man will feel affection for the youths who by their countece show a natural endowment for virtue. So Zeno in his Republic, Chrysippus in book i. of his work On Modes of Life, and Apollodorus in his Ethics.
26. Eusebius of Caesarea, Ecclesiastical History, 4.26.10 (3rd cent. CE - 4th cent. CE) 4.26.10. But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.

Subjects of this text:

subject	book bibliographic info
adam, and christ	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
adam and eve, in geneology of error	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
adam and eve	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
ainigma	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
allegorical interpretation, stoic allegoresis of theological myths	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
allegorical interpretation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
allegorists	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
allegory/-ies	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
allēgoria, allegorical exegesis of scripture	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
allēgoria	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
angelic sin, as epistemological transgression	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
apocalyptic literature, and book of daniel	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
apocalyptic literature, history of scholarship on	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
apologists	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
apology, apologetics, christian	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
apostle/apostles, paul the apostle	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
apostles, apostolic	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
bible	Osborne, Irenaeus of Lyons (2001) 165; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
body, of christ	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
book of the watchers, and etiology of evil	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
books burnt in ephesus	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
christ, as logos	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
christ, body of	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
christ, incarnation of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
christ	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
christianity, and greco-roman culture	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
christianity, attitudes towards jews in	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
city of god, the	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 7
create, creation, creator	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
crucified, gods/divine logos	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
cult statues (idols)	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
demonology, and magic	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
demonology, christian	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
demons, and pagan gods	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
demons, as enemies of christ	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
demons, pagan enslavement to	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
demons	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
divination	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
divine intellect	Osborne, Irenaeus of Lyons (2001) 165
enochic literary tradition, place of book of dreams in	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
evil, problem of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
exegesis, allegorical	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
exegesis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
exegetical debates/conversations, technique	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
fallen angels, and pagan gods	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
false teachers	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
fate	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
genesis, and book of the watchers	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
gnostics/gnostic	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
gospels, and law (and prophets)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
greco-roman culture, christian polemics against	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
greek (language), philosophy/philosophers	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
greeks, culture	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
idolatry, as linked to fallen angels and demons	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
incarnation	Osborne, Irenaeus of Lyons (2001) 165
intermarriage	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
jesus christ	Osborne, Irenaeus of Lyons (2001) 165
justice	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
justin martyr	Osborne, Irenaeus of Lyons (2001) 165; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
knowledge, revealed	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
law/law, and prophets	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
literary production	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
logos	Osborne, Irenaeus of Lyons (2001) 165; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
magic	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
marcionites	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
martyr, justin, on philosophy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 47
metaphysic of mind	Osborne, Irenaeus of Lyons (2001) 165
miracle-healing	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
mystery/mysteries, of scripture	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
mystery/mysteries	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
noah	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166, 170
old testament	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
origen	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
pagan allegory	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
pantaenus/pantainos	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
participation	Osborne, Irenaeus of Lyons (2001) 165
perfection	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
perierga	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
persecution	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
philo	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
philosophers	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
philosophy, history of	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 47
philosophy/philosophers, christian	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
philosophy/philosophers, greek	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
platonism/platonic philosophy	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
polemics	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 249
polytheism	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
popular responses (to christianity), charges of cannibalism, ass-worship, magic etc	Esler, The Early Christian World (2000) 878
popular responses (to christianity)	Esler, The Early Christian World (2000) 878
prophets	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
revelation	Osborne, Irenaeus of Lyons (2001) 165; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
ridicule, derision	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
schesis, hidden/spiritual meaning of	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
schesis, senses of	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
scripture, authority of	Osborne, Irenaeus of Lyons (2001) 165
sin, human culpability for	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 166
socrates	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
sophistry	Osborne, Irenaeus of Lyons (2001) 165
spermatic logos	Osborne, Irenaeus of Lyons (2001) 165
stoicism, philosophical background for justin	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 47
stoicism/stoics viif	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
stoicism	Osborne, Irenaeus of Lyons (2001) 165
supernatural etiology of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
symbolon	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
syncretism	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
theatre	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 113
transform	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 249
truth	Osborne, Irenaeus of Lyons (2001) 165
veil	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 94
violence, demonic	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
word of god'	Osborne, Irenaeus of Lyons (2001) 165
διαδοχή	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 47
διαφωνία	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 47
διάδοχος	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 47
δόξα	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 47
καταπέμπειν	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 47