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Tiresias: The Ancient Mediterranean Religions Source Database



7288
Justin, Second Apology, 8.1
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Clement of Rome, 1 Clement, 60.3 (1st cent. CE - 1st cent. CE)

60.3. ναί, δέσποτα, ἐπίφανον τὸ πρόσωπόν σου ἐφ̓ Ps. 67, 1; 80, 3. 7. 19; Num. 6, 25, 26 ἡμᾶς εἰς ἀγαθὰ ἐν εἰρήνῃ, εἰς τὸ σκεπασθῆναι ἡμᾶς τῇ χειρί σου τῇ κραταιᾷ καὶ ῥυσθῆναι ἀπὸ Gen. 50, 20; Jer. 21, 10; 24, 6; Am. 9, 4; Deut. 30, 9 πάσης ἁμαρτίας τῷ βραχίονί σου τῷ ὑψηλῷ, καὶ ῥῦσαι ἡμᾶς ἀπὸ τῶν μισούντων ἡμᾶς ἀδίκως.
2. Josephus Flavius, Jewish Antiquities, 18.65-18.84 (1st cent. CE - 1st cent. CE)

18.65. 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. 18.66. There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. 18.67. Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; 18.68. and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. 18.69. Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; 18.71. She went to some of Isis’s priests, and upon the strongest assurances [of concealment], she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. 18.72. So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. 18.73. Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. 18.74. Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; 18.75. and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor 18.76. who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. 18.77. But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” 18.78. When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; 18.79. whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; 18.81. 5. There was a man who was a Jew, but had been driven away from his own country by an accusation laid against him for transgressing their laws, and by the fear he was under of punishment for the same; but in all respects a wicked man. He, then living at Rome, professed to instruct men in the wisdom of the laws of Moses. 18.82. He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her. 18.83. Whereupon Tiberius, who had been informed of the thing by Saturninus, the husband of Fulvia, who desired inquiry might be made about it, ordered all the Jews to be banished out of Rome; 18.84. at which time the consuls listed four thousand men out of them, and sent them to the island Sardinia; but punished a greater number of them, who were unwilling to become soldiers, on account of keeping the laws of their forefathers. Thus were these Jews banished out of the city by the wickedness of four men.
3. New Testament, Mark, 13.12 (1st cent. CE - 1st cent. CE)

13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death.
4. Seneca The Younger, Letters, 6.1 (1st cent. CE - 1st cent. CE)

5. Suetonius, Tiberius, 36 (1st cent. CE - 2nd cent. CE)

6. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE)

2.85.  In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list — the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. — Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date.
7. Tacitus, Histories, 5.5.1 (1st cent. CE - 2nd cent. CE)

8. Clement of Alexandria, Christ The Educator, 2 (2nd cent. CE - 3rd cent. CE)

9. 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.
10. Justin, Second Apology, 1.2, 7.3-7.8 (2nd cent. CE - 2nd cent. CE)

11. Justin, Dialogue With Trypho, 2.1-2.6, 4.1-4.3, 17.1, 19.2-19.3, 34.7, 46.7, 82.2, 101.2, 108.2, 110.4-110.5, 114.4, 117.3, 120.6, 121.2-121.3, 134.6, 142.3 (2nd cent. CE - 2nd cent. CE)

1. While I was going about one morning in the walks of the Xystus, a certain man [Trypho], with others in his company, met me. Trypho: Hail, O philosopher! And immediately after saying this, he turned round and walked along with me; his friends likewise followed him. Justin: What is there important? Trypho: I was instructed by Corinthus the Socratic in Argos, that I ought not to despise or treat with indifference those who array themselves in this dress but to show them all kindness, and to associate with them, as perhaps some advantage would spring from the intercourse either to some such man or to myself. It is good, moreover, for both, if either the one or the other be benefited. On this account, therefore, whenever I see any one in such costume, I gladly approach him, and now, for the same reason, have I willingly accosted you; and these accompany me, in the expectation of hearing for themselves something profitable from you. Justin: (In jest.) But who are you, most excellent man? Then he told me frankly both his name and his family. Trypho: Trypho, I am called; and I am a Hebrew of the circumcision, and having escaped from the war lately carried on there I am spending my days in Greece, and chiefly at Corinth. Justin: And in what would you be profited by philosophy so much as by your own lawgiver and the prophets? Trypho: Why not? Do not the philosophers turn every discourse on God? And do not questions continually arise to them about His unity and providence? Is not this truly the duty of philosophy, to investigate the Deity? Justin: Assuredly, so we too have believed. But the most have not taken thought of this whether there be one or more gods, and whether they have a regard for each one of us or no, as if this knowledge contributed nothing to our happiness; nay, they moreover attempt to persuade us that God takes care of the universe with its genera and species, but not of me and you, and each individually, since otherwise we would surely not need to pray to Him night and day. But it is not difficult to understand the upshot of this; for fearlessness and license in speaking result to such as maintain these opinions, doing and saying whatever they choose, neither dreading punishment nor hoping for any benefit from God. For how could they? They affirm that the same things shall always happen; and, further, that I and you shall again live in like manner, having become neither better men nor worse. But there are some others, who, having supposed the soul to be immortal and immaterial, believe that though they have committed evil they will not suffer punishment (for that which is immaterial is insensible), and that the soul, in consequence of its immortality, needs nothing from God. Trypho: (Smiling gently.) Tell us your opinion of these matters, and what idea you entertain respecting God, and what your philosophy is.
12. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

13. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

14. Tatian, Oration To The Greeks, 25.1, 25.3 (2nd cent. CE - 2nd cent. CE)

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

16. Origen, Against Celsus, 1.21, 3.66 (3rd cent. CE - 3rd cent. CE)

1.21. The following is the view of Celsus and the Epicureans: Moses having, he says, learned the doctrine which is to be found existing among wise nations and eloquent men, obtained the reputation of divinity. Now, in answer to this we have to say, that it may be allowed him that Moses did indeed hear a somewhat ancient doctrine, and transmitted the same to the Hebrews; that if the doctrine which he heard was false, and neither pious nor venerable, and if notwithstanding, he received it and handed it down to those under his authority, he is liable to censure; but if, as you assert, he gave his adherence to opinions that were wise and true, and educated his people by means of them, what, pray, has he done deserving of condemnation? Would, indeed, that not only Epicurus, but Aristotle, whose sentiments regarding providence are not so impious (as those of the former), and the Stoics, who assert that God is a body, had heard such a doctrine! Then the world would not have been filled with opinions which either disallow or enfeeble the action of providence, or introduce a corrupt corporeal principle, according to which the god of the Stoics is a body, with respect to whom they are not afraid to say that he is capable of change, and may be altered and transformed in all his parts, and, generally, that he is capable of corruption, if there be any one to corrupt him, but that he has the good fortune to escape corruption, because there is none to corrupt. Whereas the doctrine of the Jews and Christians, which preserves the immutability and unalterableness of the divine nature, is stigmatized as impious, because it does not partake of the profanity of those whose notions of God are marked by impiety, but because it says in the supplication addressed to the Divinity, You are the same, it being, moreover, an article of faith that God has said, I change not. 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.
17. Origen, On First Principles, 1.8.1-1.8.2 (3rd cent. CE - 3rd cent. CE)

1.8.1. A similar method must be followed in treating of the angels; nor are we to suppose that it is the result of accident that a particular office is assigned to a particular angel: as to Raphael, e.g., the work of curing and healing; to Gabriel, the conduct of wars; to Michael, the duty of attending to the prayers and supplications of mortals. For we are not to imagine that they obtained these offices otherwise than by their own merits, and by the zeal and excellent qualities which they severally displayed before this world was formed; so that afterwards in the order of archangels, this or that office was assigned to each one, while others deserved to be enrolled in the order of angels, and to act under this or that archangel, or that leader or head of an order. All of which things were disposed, as I have said, not indiscriminately and fortuitously, but by a most appropriate and just decision of God, who arranged them according to deserts, in accordance with His own approval and judgment: so that to one angel the Church of the Ephesians was to be entrusted; to another, that of the Smyrnæans; one angel was to be Peter's, another Paul's; and so on through every one of the little ones that are in the Church, for such and such angels as even daily behold the face of God must be assigned to each one of them; and there must also be some angel that encamps round about them that fear God. All of which things, assuredly, it is to be believed, are not performed by accident or chance, or because they (the angels) were so created, lest on that view the Creator should be accused of partiality; but it is to be believed that they were conferred by God, the just and impartial Ruler of all things, agreeably to the merits and good qualities and mental vigour of each individual spirit. 1.8.2. And now let us say something regarding those who maintain the existence of a diversity of spiritual natures, that we may avoid falling into the silly and impious fables of such as pretend that there is a diversity of spiritual natures both among heavenly existences and human souls, and for that reason allege that they were called into being by different creators; for while it seems, and is really, absurd that to one and the same Creator should be ascribed the creation of different natures of rational beings, they are nevertheless ignorant of the cause of that diversity. For they say that it seems inconsistent for one and the same Creator, without any existing ground of merit, to confer upon some beings the power of dominion, and to subject others again to authority; to bestow a principality upon some, and to render others subordinate to rulers. Which opinions indeed, in my judgment, are completely rejected by following out the reasoning explained above, and by which it was shown that the cause of the diversity and variety among these beings is due to their conduct, which has been marked either with greater earnestness or indifference, according to the goodness or badness of their nature, and not to any partiality on the part of the Disposer. But that this may more easily be shown to be the case with heavenly beings, let us borrow an illustration from what either has been done or is done among men, in order that from visible things we may, by way of consequence, behold also things invisible.


Subjects of this text:

subject book bibliographic info
apologist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
apostolic fathers Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
arson, fire Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
banishment Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
baptism Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421
care of the poor Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
children Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
christians, numbers of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84, 103
citizenship, political rights Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
clement of alexandria Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
clement of rome Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
clivus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
cosmos, cosmology, nature Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421, 423
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
dahl, influence, hermas Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
deacon Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
dialectic Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421
diatribe, cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
dwellings Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
educated, erudite Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 262, 273, 421, 423
egypt, egyptian Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
epictetus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
epicurean Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 262, 423
ethics Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103, 273, 421, 423
family Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
fraud, deceit Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
free will Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 159
freedpersons (and their descendants), manumission Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
friendship Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
fullers (cloth) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
galen Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 273
god, concept of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421, 423
god, direct contemplation of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421
godlessness, reproach of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
grain Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
hatred of the human race Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
heraclitus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 273
humiliores Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
integration Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
jews, jewish Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
justin Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103, 262, 273, 421, 423
justin martyr Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
laborers, manual Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
latinitas iunia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
lex aelia sentia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
logos, doctrine of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 423
logos, logikon, logoi, logika Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 159
marcion Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421, 423
military Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
mixed marriages Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
monism Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 423
moralists Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
musonius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
nero Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
nilus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
odysseus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
origen Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
peripatetics Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421, 423
persecution, martyrs Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84, 103, 273
philainis Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 262
philosopher, cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
philosopher, stoic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
philosophy Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421, 423
physicians, healing Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 273
physics Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421
platonism Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 262, 421, 423
provincials, immigrants Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
pythagoreans Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421, 423
residences (tenement houses) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
sardinia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
schools Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 273
shepherd of hermas Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
shoemakers Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
sibyl Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 262
slaves, slavery Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84, 103
socrates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
soul Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421; Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 159
stobaeus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
stoicism, and christianity Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
stoicism, clement of rome Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
stoicism, infinite series of aeons Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 159
stoicism, musonius rufus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
stoicism, stoics Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 421, 423
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
stratification, social Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
teaching, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
tertullian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
theodicy' Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 159
tiberius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 84
unnik, willem c. van Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 676
valentianism Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 159
women Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 103
world conflagrations Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 423