Tiresias: The Ancient Mediterranean Religions Source Database

7287

Justin, First Apology, 65

nan But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.

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

22 results
1. Hebrew Bible, Genesis, 49.8-49.12 (9th cent. BCE - 3rd cent. BCE) 49.8. יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃ 49.9. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃ 49.11. אֹסְרִי לַגֶּפֶן עירה [עִירוֹ] וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סותה [סוּתוֹ׃] 49.12. חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב׃ 49.8. Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee." 49.9. Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?" 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be." 49.11. Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes;" 49.12. His eyes shall be red with wine, And his teeth white with milk."
2. Hebrew Bible, Psalms, 24 (9th cent. BCE - 3rd cent. BCE)
3. Anon., Didache, 12-14, 9-10 (1st cent. CE - 2nd cent. CE) 10. But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.
4. Josephus Flavius, Jewish Antiquities, 14 (1st cent. CE - 1st cent. CE)
5. New Testament, 2 John, 10 (1st cent. CE - 2nd cent. CE)
6. New Testament, 3 John, 9-10 (1st cent. CE - 2nd cent. CE)
7. New Testament, Acts, 19.9 (1st cent. CE - 2nd cent. CE) 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
8. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE) 1.15. who is the image of the invisible God, the firstborn of all creation.
9. New Testament, Matthew, 28.19-28.20 (1st cent. CE - 1st cent. CE) 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
10. Clement of Alexandria, Excerpts From Theodotus, 78.2 (2nd cent. CE - 3rd cent. CE)
11. Hippolytus, Apostolic Tradition, 27 (2nd cent. CE - 3rd cent. CE)
12. Irenaeus, Refutation of All Heresies, 1.13.1, 5.13 (2nd cent. CE - 3rd cent. CE) 5.13. But since I consider that I have plainly explained the Peratic heresy, and by many (arguments) have rendered evident (a system that hitherto) has always escaped notice, and is altogether a tissue of fable, and one that disguises its own peculiar venom, it seems expedient to advance no further statement beyond those already put forward; for the opinions propounded by (the heretics) themselves are sufficient for their own condemnation.
13. Justin, First Apology, 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.
14. Justin, Second Apology, 2 (2nd cent. CE - 2nd cent. CE) 2. A certain woman lived with an intemperate husband; she herself, too, having formerly been intemperate. But when she came to the knowledge of the teachings of Christ she became sober-minded, and endeavoured to persuade her husband likewise to be temperate, citing the teaching of Christ, and assuring him that there shall be punishment in eternal fire inflicted upon those who do not live temperately and conformably to right reason. But he, continuing in the same excesses, alienated his wife from him by his actions. For she, considering it wicked to live any longer as a wife with a husband who sought in every way means of indulging in pleasure contrary to the law of nature, and in violation of what is right, wished to be divorced from him. And when she was overpersuaded by her friends, who advised her still to continue with him, in the idea that some time or other her husband might give hope of amendment, she did violence to her own feeling and remained with him. But when her husband had gone into Alexandria, and was reported to be conducting himself worse than ever, she - that she might not, by continuing in matrimonial connection with him, and by sharing his table and his bed, become a partaker also in his wickednesses and impieties - gave him what you call a bill of divorce, and was separated from him. But this noble husband of hers - while he ought to have been rejoicing that those actions which formerly she unhesitatingly committed with the servants and hirelings, when she delighted in drunkenness and every vice, she had now given up, and desired that he too should give up the same - when she had gone from him without his desire, brought an accusation against her, affirming that she was a Christian. And she presented a paper to you, the Emperor, a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.]}-- requesting that first she be permitted to arrange her affairs, and afterwards to make her defense against the accusation, when her affairs were set in order. And this you granted. And her quondam husband, since he was now no longer able to prosecute her, directed his assaults against a man, Ptolem us, whom Urbicus punished, and who had been her teacher in the Christian doctrines. And this he did in the following way. He persuaded a centurion - who had cast Ptolem us into prison, and who was friendly to himself - to take Ptolem us and interrogate him on this sole point: whether he were a Christian? And Ptolem us, being a lover of truth, and not of a deceitful or false disposition, when he confessed himself to be a Christian, was bound by the centurion, and for a long time punished in the prison And, at last, when the man came to Urbicus, he was asked this one question only: whether he was a Christian? And again, being conscious of his duty, and the nobility of it through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself, or he shrinks from confession because he is conscious of his own unworthiness or alienation from it, neither of which cases is that of the true Christian. And when Urbicus ordered him to be led away to punishment, one Lucius, who was also himself a Christian, seeing the unreasonable judgment that had thus been given, said to Urbicus: What is the ground of this judgment? Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? This judgment of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the son of C sar, nor the sacred senate. And he said nothing else in answer to Lucius than this: You also seem to me to be such an one. And when Lucius answered, Most certainly I am, he again ordered him also to be led away. And he professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens. And still a third having come forward, was condemned to be punished.
15. Justin, Dialogue With Trypho, 84.2, 96.2, 100.2, 105.1, 125.3, 128.3, 138.2 (2nd cent. CE - 2nd cent. CE) 10. And when they ceased, I again addressed them. Justin: Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do? Are our lives and customs also slandered among you? And I ask this: have you also believed concerning us, that we eat men; and that after the feast, having extinguished the lights, we engage in promiscuous concubinage? Or do you condemn us in this alone, that we adhere to such tenets, and believe in an opinion, untrue, as you think? Trypho: This is what we are amazed at, but those things about which the multitude speak are not worthy of belief; for they are most repugt to human nature. Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great, that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read, that that soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally. But you, despising this covet rashly, reject the consequent duties, and attempt to persuade yourselves that you know God, when, however, you perform none of those things which they do who fear God. If, therefore, you can defend yourself on these points, and make it manifest in what way you hope for anything whatsoever, even though you do not observe the law, this we would very gladly hear from you, and we shall make other similar investigations.
16. Pliny The Younger, Letters, 10.96, 10.96.7 (2nd cent. CE - 2nd cent. CE)
17. Pliny The Younger, Letters, 10.96, 10.96.7 (2nd cent. CE - 2nd cent. CE)
18. Tertullian, Against The Valentinians, 1.1 (2nd cent. CE - 3rd cent. CE) 1. The Valentinians, who are no doubt a very large body of heretics- comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; and they require a long initiation before they enrol (their members), even instruction during five years for their perfect disciples, in order that they may mould their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: there are revealed at last all the aspirations of the fully initiated, the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, and by empty images obviates the reproach of falsehood! In like manner, the heretics who are now the object of our remarks, the Valentinians, have formed Eleusinian dissipations of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, The subject is profound. If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading.
19. Tertullian, On Baptism, 20 (2nd cent. CE - 3rd cent. CE) 20. They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all by- gone sins, that they may express the meaning even of the baptism of John: They were baptized, says (the Scripture), confessing their own sins. To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. Watch and pray, says (the Lord), lest you fall into temptation. Matthew 26:41 And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that no one untempted should attain the celestial kingdoms. The Lord Himself immediately after baptism temptations surrounded, when in forty days He had kept fast. Then, some one will say, it becomes us, too, rather to fast after baptism. Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord. For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism, showed, by maintaining a fast of forty days, that the man of God lives not by bread alone, but by the word of God; Matthew 4:1-4 and that temptations incident to fullness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts 1 Corinthians 12:4-12 may be supplied you. Ask, says He, and you shall receive. Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner.
20. Cyprian, The Lapsed, 25 (3rd cent. CE - 3rd cent. CE)
21. Epiphanius, Panarion, 49.1.1 (4th cent. CE - 5th cent. CE)
22. Philastrius of Brescia, Diversarum Hereseon Liber, 49 (4th cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
administration	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
agape meal	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
alexandria,alexandrian	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
alexandria	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
anointing	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466
apologists,generally	Esler (2000), The Early Christian World, 529, 535
apostolic tradition	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 81
architecture,from first century to early fourth century	Esler (2000), The Early Christian World, 710
architecture,generally	Esler (2000), The Early Christian World, 710
architecture,house-churches	Esler (2000), The Early Christian World, 710
arrangement (of materials in a document)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
assembling	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365, 369
author of the refutation of all heresies	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
baptism,before council of nicaea	Esler (2000), The Early Christian World, 478
baptism,in extremis	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
baptism,infant/child	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
baptism,mid-second-century rome	Esler (2000), The Early Christian World, 478
baptism,the didache	Esler (2000), The Early Christian World, 478
baptism	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 153; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 81; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
baths	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
becker,e. m.	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
birth	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
bishops	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365
bridal chamber	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466
caecilius natalis	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
calendar	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
catechumenate,before council of nicaea	Esler (2000), The Early Christian World, 478
christ,according to justin martyr	Esler (2000), The Early Christian World, 529
christian confession,hiding of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
church	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466
churches,liturgy	Levine (2005), The Ancient Synagogue, The First Thousand Years, 560
clement of alexandria,on the catechumenate,,inherited catechetical practices from within early church	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
clement of alexandria,on the catechumenate,,secrecy of	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
clement of alexandria,on the catechumenate	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
clement of alexandria	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
codex ottobianus	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 152
collegium	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
community	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
community property	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
creation	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
cross	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
cultus,christian	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
cyprian	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 81
dionysus,cult of	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151
dix,dom gregory	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151
educated,erudite	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
education	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
egypt,egyptian	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
egypt [ alexandria	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
essenes	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151
eucharist,of bread and water	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151, 152, 153
eucharist/s,bread-and-cheese	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
eucharist/s,bread-and-water/wineless	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
eucharist/s	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
eucharist	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
fasting	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
fasts/fasti	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
fractionation	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365
gabe,verleihung	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1392
general education	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
god,justin martyr	Esler (2000), The Early Christian World, 529
harnack,adolf von	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151, 152, 153
heretics {see also gnostics; marcionites)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
hope	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
hospitality	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369, 386
house,possession of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
house-church,architecture	Esler (2000), The Early Christian World, 710
house church	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
house community	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365, 369
infanticide	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
initiation,iniatory rite	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466
jesus	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151, 152
jews,jewish	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365, 369
justin	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269, 365
justin martyr,on catechumenate	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
justin martyr,theology	Esler (2000), The Early Christian World, 529, 535
justin martyr	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151, 152, 153
kašrut	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151
lamb	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
lang,t. j.	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
lords day	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
marcion and marcionites	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
matter (material substance/existence)	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
meals	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
melito' "64.0_1589.0@mikva'oth"	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
messengers,delegated	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
messengers	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
minucius felix	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
mithras,cult of	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 152
montanism,sub-sects	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
morality,justin martyr	Esler (2000), The Early Christian World, 535
myrtinus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
nazareth	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1589
new testament	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
novelty (charge of )	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
old testament	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
origen	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
passover	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
pepouzans/pepouzia	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
perushim	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151
plato	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
pliny the younger	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
pluralism,theological	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
pneumatic humans/powers	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
polluted sacraments/cursed mysteries xxxi	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
possessions,wealth	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269, 369
prayer,christian	Levine (2005), The Ancient Synagogue, The First Thousand Years, 560
priscillians (montanist)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
private property	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365, 369
provincials,immigrants	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
psychic humans/powers	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
quintillia	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
qumran	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1589; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151
rechabites	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151
residences (tenement houses)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365, 369
ritual	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466
sabbath	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
salbung(en)	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1392
san clemente	Esler (2000), The Early Christian World, 710
sanctus	Levine (2005), The Ancient Synagogue, The First Thousand Years, 560
school	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
semo sancus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
sickness	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
simon magus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
spirit [ pneuma	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
spiritual,spirituality	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466
suburbs,suburban	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
suffering	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
sunday	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
symbol(ic),symbolism	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466
tatian and celsus,,education of christians and	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
tattoo	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358
teacher	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
temple	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
tertullian,on catechumenate	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
tertullianusi	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1589
therapeutae	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 151
tiber river	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 269
titular churches	Esler (2000), The Early Christian World, 710
tolerance	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
valentinian(ism)	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 466
valentinian/valentinians	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
valentinus	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 222
valentinus and valentinians	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 107
vestinae	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365
via latina	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
victor	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 386
villa	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 369
wiedergeburt	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1392
wine'	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 152
wisdom	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 207
worship,before council of nicaea	Esler (2000), The Early Christian World, 478
worship	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 365, 369, 386