Tiresias: The Ancient Mediterranean Religions Source Database

7288

Justin, Second Apology, 8

nan And those of the Stoic school - since, so far as their moral teaching went, they were admirable, as were also the poets in some particulars, on account of the seed of reason [the Logos] implanted in every race of men - were, we know, hated and put to death - Heraclitus for instance, and, among those of our own time, Musonius and others. For, as we intimated, the devils have always effected, that all those who anyhow live a reasonable and earnest life, and shun vice, be hated. And it is nothing wonderful; if the devils are proved to cause those to be much worse hated who live not according to a part only of the word diffused [among men] but by the knowledge and contemplation of the whole Word, which is Christ. And they, having been shut up in eternal fire, shall suffer their just punishment and penalty. For if they are even now overthrown by men through the name of Jesus Christ, this is an intimation of the punishment in eternal fire which is to be inflicted on themselves and those who serve them. For thus did both all the prophets foretell, and our own teacher Jesus teach.

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

12 results
1. Anon., 1 Enoch, 10.9-10.16, 12.4-12.6, 15.8-15.12 (3rd cent. BCE - 2nd cent. BCE) 10.9. through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in 10.11. that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve 10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 10.13. for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and 10.14. to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all 10.15. generations. And destroy all the spirits of the reprobate and the children of the Watchers, because 10.16. they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore. 12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve 12.5. wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgivene 12.6. of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.' 15.8. And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon 15.9. the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; 15.12. hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them.
2. Heraclitus of Ephesus (Attributed Author), Letters, 4 (1st cent. CE - 2nd cent. CE)
3. New Testament, 2 Peter, 2.4 (1st cent. CE - 1st cent. CE) 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment;
4. Irenaeus, Refutation of All Heresies, 3.10.2, 5.10.2, 5.32.1 (2nd cent. CE - 3rd cent. CE)
5. Justin, First Apology, 10.2, 16.7 (2nd cent. CE - 2nd cent. CE)
6. Justin, Second Apology, 6, 13 (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.
7. Justin, Dialogue With Trypho, 23.2, 85.3, 96.3, 101.2 (2nd cent. CE - 2nd cent. CE)
8. Tertullian, Apology, 17.5-17.6 (2nd cent. CE - 3rd cent. CE)
9. Tertullian, On The Soul, 20 (2nd cent. CE - 3rd cent. CE)
10. Diogenes Laertius, Lives of The Philosophers, 7.119 (3rd cent. CE - 3rd cent. CE) 7.119. They are also, it is declared, godlike; for they have a something divine within them; whereas the bad man is godless. And yet of this word – godless or ungodly – there are two senses, one in which it is the opposite of the term godly, the other denoting the man who ignores the divine altogether: in this latter sense, as they note, the term does not apply to every bad man. The good, it is added, are also worshippers of God; for they have acquaintance with the rites of the gods, and piety is the knowledge of how to serve the gods. Further, they will sacrifice to the gods and they keep themselves pure; for they avoid all acts that are offences against the gods, and the gods think highly of them: for they are holy and just in what concerns the gods. The wise too are the only priests; for they have made sacrifices their study, as also establishing holy places, purifications, and all the other matters appertaining to the gods.
11. Origen, Against Celsus, 3.66, 6.2, 7.62 (3rd cent. CE - 3rd cent. CE) 3.66. Now here Celsus appears to me to have committed a great error, in refusing to those who are sinners by nature, and also by habit, the possibility of a complete transformation, alleging that they cannot be cured even by punishment. For it clearly appears that all men are inclined to sin by nature, and some not only by nature but by practice, while not all men are incapable of an entire transformation. For there are found in every philosophical sect, and in the word of God, persons who are related to have undergone so great a change that they may be proposed as a model of excellence of life. Among the names of the heroic age some mention Hercules and Ulysses, among those of later times, Socrates, and of those who have lived very recently, Musonius. Not only against us, then, did Celsus utter the calumny, when he said that it was manifest to every one that those who were given to sin by nature and habit could not by any means - even by punishments - be completely changed for the better, but also against the noblest names in philosophy, who have not denied that the recovery of virtue was a possible thing for men. But although he did not express his meaning with exactness, we shall nevertheless, though giving his words a more favourable construction, convict him of unsound reasoning. For his words were: Those who are inclined to sin by nature and habit, no one could completely reform even by chastisement; and his words, as we understood them, we refuted to the best of our ability. 6.2. I have made these remarks in reply to the charges which Celsus and others bring against the simplicity of the language of Scripture, which appears to be thrown into the shade by the splendour of polished discourse. For our prophets, and Jesus Himself, and His apostles, were careful to adopt a style of address which should not merely convey the truth, but which should be fitted to gain over the multitude, until each one, attracted and led onwards, should ascend as far as he could towards the comprehension of those mysteries which are contained in these apparently simple words. For, if I may venture to say so, few have been benefited (if they have indeed been benefited at all) by the beautiful and polished style of Plato, and those who have written like him; while, on the contrary, many have received advantage from those who wrote and taught in a simple and practical manner, and with a view to the wants of the multitude. It is easy, indeed, to observe that Plato is found only in the hands of those who profess to be literary men; while Epictetus is admired by persons of ordinary capacity, who have a desire to be benefited, and who perceive the improvement which may be derived from his writings. Now we make these remarks, not to disparage Plato (for the great world of men has found even him useful), but to point out the aim of those who said: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God. For the word of God declares that the preaching (although in itself true and most worthy of belief) is not sufficient to reach the human heart, unless a certain power be imparted to the speaker from God, and a grace appear upon his words; and it is only by the divine agency that this takes place in those who speak effectually. The prophet says in the sixty-seventh Psalm, that the Lord will give a word with great power to them who preach. If, then, it should be granted with respect to certain points, that the same doctrines are found among the Greeks as in our own Scriptures, yet they do not possess the same power of attracting and disposing the souls of men to follow them. And therefore the disciples of Jesus, men ignorant so far as regards Grecian philosophy, yet traversed many countries of the world, impressing, agreeably to the desire of the Logos, each one of their hearers according to his deserts, so that they received a moral amelioration in proportion to the inclination of their will to accept of that which is good. 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.
12. Jerome, On Illustrious Men, 12 (5th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
angelic sin, as epistemological transgression	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
apocalyptic literature, and book of daniel	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
apocalyptic literature, history of scholarship on	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
apology, apologetics, christian	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
aristotle	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 15
christ, and demons	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
christ, and fallen angels	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
christ, as logos	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
christ, incarnation of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 173
christ	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
christianity, and greco-roman culture	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171
clement of alexandria	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
cynics/cynicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
demonology, christian	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
demons, and pagan gods	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171
demons, as enemies of christ	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 173
demons, pagan enslavement to	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
demons	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
divine intellect	Osborne, Irenaeus of Lyons (2001) 257
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) 170, 171, 173
eschatology, christian	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
fallen angels, and pagan gods	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
fallen angels, as enemies of christ	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
fallen angels, punishment of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
genesis, and book of the watchers	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
giants, punishment of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
greco-roman culture, christian polemics against	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
idolatry, as linked to fallen angels and demons	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
idolatry	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
intermarriage	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
justin martyr	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616; Osborne, Irenaeus of Lyons (2001) 257; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
knowledge, revealed	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
literary production	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
martyrdom	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
misanthropy	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
noah	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
norden, eduard	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
optimism	Osborne, Irenaeus of Lyons (2001) 257
participation	Osborne, Irenaeus of Lyons (2001) 257
paul and stoicism, relationship of	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 15
persecution	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
philosophy, and christianity	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 171, 173
piety	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
polytheism	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 173
religion, cosmic	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
revelation	Osborne, Irenaeus of Lyons (2001) 257
seneca generally	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 15
socrates	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170, 171, 173
stoicism, heraclitus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
stoicism, ps.-heraclitus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
stoicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
supernatural etiology of	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
tertullian	Osborne, Irenaeus of Lyons (2001) 257
theocentric optimism	Osborne, Irenaeus of Lyons (2001) 257
topos, topoi	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
tradition, heraclitean	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
violence, demonic	Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 170
virtue	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 616
word, the'	Osborne, Irenaeus of Lyons (2001) 257