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Tiresias: The Ancient Mediterranean Religions Source Database



7288
Justin, Second Apology, 1.2
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Intertexts (texts cited often on the same page as the searched text):

6 results
1. New Testament, 1 Corinthians, 20-21, 19 (1st cent. CE - 1st cent. CE)

2. New Testament, Apocalypse, 9.2 (1st cent. CE - 1st cent. CE)

9.2. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit.
3. Justin, First Apology, 13.4, 14.3, 16.4, 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.
4. Justin, Second Apology, 13, 2, 4-6, 12 (2nd cent. CE - 2nd cent. CE)

12. For I myself, too, when I was delighting in the doctrines of Plato, and heard the Christians slandered, and saw them fearless of death, and of all other-things which are counted fearful, perceived that it was impossible that they could be living in wickedness and pleasure. For what sensual or intemperate man, or who that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather continue always the present life, and attempt to escape the observation of the rulers; and much less would he denounce himself when the consequence would be death? This also the wicked demons have now caused to be done by evil men. For having put some to death on account of the accusations falsely brought against us, they also dragged to the torture our domestics, either children or weak women, and by dreadful torments forced them to admit those fabulous actions which they themselves openly perpetrate; about which we are the less concerned, because none of these actions are really ours, and we have the unbegotten and ineffable God as witness both of our thoughts and deeds. For why did we not even publicly profess that these were the things which we esteemed good, and prove that these are the divine philosophy, saying that the mysteries of Saturn are performed when we slay a man, and that when we drink our fill of blood, as it is said we do, we are doing what you do before that idol you honour, and on which you sprinkle the blood not only of irrational animals, but also of men, making a libation of the blood of the slain by the hand of the most illustrious and noble man among you? And imitating Jupiter and the other gods in sodomy and shameless intercourse with woman, might we not bring as our apology the writings of Epicurus and the poets? But because we persuade men to avoid such instruction, and all who practise them and imitate such examples, as now in this discourse we have striven to persuade you, we are assailed in every kind of way. But we are not concerned, since we know that God is a just observer of all. But would that even now some one would mount a lofty rostrum, and shout with a loud voice; Be ashamed, be ashamed, you who charge the guiltless with those deeds which yourselves openly could commit, and ascribe things which apply to yourselves and to your gods to those who have not even the slightest sympathy with them. Be converted; become wise.
5. Justin, Dialogue With Trypho, 17.1, 19.3, 34.7, 46.7, 82.2, 101.2, 108.2, 110.4-110.5, 114.4, 117.3, 120.6, 121.3, 134.6 (2nd cent. CE - 2nd cent. CE)

6. Eusebius of Caesarea, Ecclesiastical History, 6.12 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
angelic descent,and anti-pagan polemics Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
angelic sin,as epistemological transgression Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
apocalyptic literature,and book of daniel Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
apocalyptic literature,history of scholarship on Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
apology,apologetics,christian Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
children Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
christ,as logos Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
christ Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
christianity,and greco-roman culture Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
christianity,attitudes towards jews in Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
christians,numbers of Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
clivus Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
daimones Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
deacon Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
demons,and pagan gods Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
demons,as enemies of christ Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
demons,pagan enslavement to Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
dwellings Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
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. 162, 165
ethics Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
evil,problem of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
fallen angels,and pagan gods Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
fallen angels,as enemies of christ Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
fallen angels Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
family Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
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
genesis,and book of the watchers Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
giants,and demons Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
giants,and pagan gods Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
godlessness,reproach of Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
greco-roman culture,christian polemics against Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
greco-roman mythology Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
heretics,heresiology,christian Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
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. 162, 165
jews,jewish Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
justin Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
justin martyr Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
knowledge,revealed Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
laborers,manual Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
literary production Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
martyrdom Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
mixed marriages Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
noah Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
orthodoxy,christian construction of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
persecution,martyrs Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
persecution Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162, 165
philosophy,and christianity Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
polytheism Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
residences (tenement houses) Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
self-definition,christian Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 162
septuagint Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 165
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
stratification,social Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103
women' Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 103