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Tiresias: The Ancient Mediterranean Religions Source Database



8159
Nag Hammadi, The Tripartite Tractate, 104.20
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Intertexts (texts cited often on the same page as the searched text):

16 results
1. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

66b. Then, said he, all this must cause good lovers of wisdom to think and say one to the other something like this: There seems to be a short cut which leads us and our argument to the conclusion in our search that so long as we have the body, and the soul is contaminated by such an evil, we shall never attain completely what we desire, that is, the truth. For the body keeps us constantly busy by reason of its need of sustece;
2. Plato, Republic, 10.614-10.621 (5th cent. BCE - 4th cent. BCE)

3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

4. New Testament, 1 Corinthians, 13.12 (1st cent. CE - 1st cent. CE)

13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.
5. Anon., Apocryphon of John (Nhc Ii), 23.27-23.28 (2nd cent. CE - 3rd cent. CE)

6. Clement of Alexandria, Excerpts From Theodotus, 53 (2nd cent. CE - 3rd cent. CE)

53. This is called a 'tare' which grows up with the soul, the good seed, and is also a seed of the devil, since it is consubstantial with him, and a 'snake' and a 'biter of the heel' and a 'robber' attacking the head of a king. And Adam without his knowledge had the spiritual seed sown in his soul by Wisdom. He says, 'Established through angels by the hand of a mediator. And the mediator is not of one but God is one.' Therefore the seeds put forth into 'becoming' by Wisdom are ministered to so far as they can come to being by the male angels. For just as the Demiurge, moved by Wisdom without his knowledge, thinks that he is a free agent, so also do men. So Wisdom first put forth a spiritual seed which was in Adam that it might be 'the bone,' the reasonable and heavenly soul which is not empty but full of spiritual marrow.
7. Irenaeus, Refutation of All Heresies, 1.5.2-1.5.4, 1.5.6, 1.6.1, 1.30.6 (2nd cent. CE - 3rd cent. CE)

8. Nag Hammadi, A Valentinian Exposition, 37.28-37.31 (3rd cent. CE - 3rd cent. CE)

9. Nag Hammadi, The Gospel of Philip, 58.20-58.22, 67.17-67.18 (3rd cent. CE - 3rd cent. CE)

10. Nag Hammadi, The Tripartite Tractate, 77.17, 79.9-79.11, 81.4, 104.18-104.19, 104.21-104.30, 107.22, 132.20 (3rd cent. CE - 3rd cent. CE)

11. Origen, On First Principles, 1.2.2-1.2.3, 1.2.10, 1.6.2 (3rd cent. CE - 3rd cent. CE)

1.2.2. Let no one, however, imagine that we mean anything impersonal when we call Him the wisdom of God; or suppose, for example, that we understand Him to be, not a living being endowed with wisdom, but something which makes men wise, giving itself to, and implanting itself in, the minds of those who are made capable of receiving His virtues and intelligence. If, then, it is once rightly understood that the only-begotten Son of God is His wisdom hypostatically existing, I know not whether our curiosity ought to advance beyond this, or entertain any suspicion that that ὑπόστασις or substantia contains anything of a bodily nature, since everything that is corporeal is distinguished either by form, or color, or magnitude. And who in his sound senses ever sought for form, or color, or size, in wisdom, in respect of its being wisdom? And who that is capable of entertaining reverential thoughts or feelings regarding God, can suppose or believe that God the Father ever existed, even for a moment of time, without having generated this Wisdom? For in that case he must say either that God was unable to generate Wisdom before He produced her, so that He afterwards called into being her who formerly did not exist, or that He possessed the power indeed, but — what cannot be said of God without impiety — was unwilling to use it; both of which suppositions, it is patent to all, are alike absurd and impious: for they amount to this, either that God advanced from a condition of inability to one of ability, or that, although possessed of the power, He concealed it, and delayed the generation of Wisdom. Wherefore we have always held that God is the Father of His only-begotten Son, who was born indeed of Him, and derives from Him what He is, but without any beginning, not only such as may be measured by any divisions of time, but even that which the mind alone can contemplate within itself, or behold, so to speak, with the naked powers of the understanding. And therefore we must believe that Wisdom was generated before any beginning that can be either comprehended or expressed. And since all the creative power of the coming creation was included in this very existence of Wisdom (whether of those things which have an original or of those which have a derived existence), having been formed beforehand and arranged by the power of foreknowledge; on account of these very creatures which had been described, as it were, and prefigured in Wisdom herself, does Wisdom say, in the words of Solomon, that she was created the beginning of the ways of God, inasmuch as she contained within herself either the beginnings, or forms, or species of all creation. 1.2.3. Now, in the same way in which we have understood that Wisdom was the beginning of the ways of God, and is said to be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul, where it is said that here is the Word a living being, appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, And God was the Word, and this was in the beginning with God. Let him, then, who assigns a beginning to the Word or Wisdom of God, take care that he be not guilty of impiety against the unbegotten Father Himself, seeing he denies that He had always been a Father, and had generated the Word, and had possessed wisdom in all preceding periods, whether they be called times or ages, or anything else that can be so entitled. 1.6.2. Seeing, then, that such is the end, when all enemies will be subdued to Christ, when death — the last enemy — shall be destroyed, and when the kingdom shall be delivered up by Christ (to whom all things are subject) to God the Father; let us, I say, from such an end as this, contemplate the beginnings of things. For the end is always like the beginning: and, therefore, as there is one end to all things, so ought we to understand that there was one beginning; and as there is one end to many things, so there spring from one beginning many differences and varieties, which again, through the goodness of God, and by subjection to Christ, and through the unity of the Holy Spirit, are recalled to one end, which is like the beginning: all those, viz., who, bending the knee at the name of Jesus, make known by so doing their subjection to Him: and these are they who are in heaven, on earth, and under the earth: by which three classes the whole universe of things is pointed out, those, viz., who from that one beginning were arranged, each according to the diversity of his conduct, among the different orders, in accordance with their desert; for there was no goodness in them by essential being, as in God and His Christ, and in the Holy Spirit. For in the Trinity alone, which is the author of all things, does goodness exist in virtue of essential being; while others possess it as an accidental and perishable quality, and only then enjoy blessedness, when they participate in holiness and wisdom, and in divinity itself. But if they neglect and despise such participation, then is each one, by fault of his own slothfulness, made, one more rapidly, another more slowly, one in a greater, another in a less degree, the cause of his own downfall. And since, as we have remarked, the lapse by which an individual falls away from his position is characterized by great diversity, according to the movements of the mind and will, one man falling with greater ease, another with more difficulty, into a lower condition; in this is to be seen the just judgment of the providence of God, that it should happen to every one according to the diversity of his conduct, in proportion to the desert of his declension and defection. Certain of those, indeed, who remained in that beginning which we have described as resembling the end which is to come, obtained, in the ordering and arrangement of the world, the rank of angels; others that of influences, others of principalities, others of powers, that they may exercise power over those who need to have power upon their head. Others, again, received the rank of thrones, having the office of judging or ruling those who require this; others dominion, doubtless, over slaves; all of which are conferred by Divine Providence in just and impartial judgment according to their merits, and to the progress which they had made in the participation and imitation of God. But those who have been removed from their primal state of blessedness have not been removed irrecoverably, but have been placed under the rule of those holy and blessed orders which we have described; and by availing themselves of the aid of these, and being remoulded by salutary principles and discipline, they may recover themselves, and be restored to their condition of happiness. From all which I am of opinion, so far as I can see, that this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: I do not pray for these alone, but for all who shall believe in Me through their word: that they all may be one, as You, Father, are in Me, and I in You, that they also may be one in Us; and again, when He says: That they may be one, even as We are one; I in them, and You in Me, that they may be made perfect in one. And this is further confirmed by the language of the Apostle Paul: Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fullness of Christ. And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the Church, in which is the form of that kingdom which is to come, to this same similitude of unity: That you all speak the same thing, and that there be no divisions among you; but that you be perfectly joined together in the same mind and in the same judgment.
12. Epiphanius, Ancoratus, 52 (4th cent. CE - 5th cent. CE)

13. Jerome, Letters, 10.3 (5th cent. CE - 5th cent. CE)

14. Jerome, Letters, 10.3 (5th cent. CE - 5th cent. CE)

15. Jerome, Letters, 10.3 (5th cent. CE - 5th cent. CE)

16. Stoic School, Stoicor. Veter. Fragm., 1.6



Subjects of this text:

subject book bibliographic info
adam Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 176
aeons Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
allegorical exegesis Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
angel Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
anthropology Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
apocalypse of adam Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
apocryphon of john Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
apokatastasis Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
assent homologia Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
bible, the / scripture Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
blending mixing Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
body, bodies Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
body Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
choice will Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
cognitive theory Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55, 59, 173
cosmology, cosmogony Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55
creator, creation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
demiurge Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 176
diogenes laertius Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53
eikôn image Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55
epistemology Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55, 59, 173
exegesis on the soul Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
exile Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53
father, the Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
father Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
free will Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
genesis, book of Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
gnostic, gnosticism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
good, the Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
gospel of philip Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
honor Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
hypostasis of the archons Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
ialdabaoth Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 176
image Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 59, 173
image of god Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
imitation phantasm Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55, 59
likeness Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55, 59
logos Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
material humans/powers Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
matter (material substance/existence) Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55, 59, 173
memory remembrance Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55, 59
metaphysics Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
monotheism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
nag hammadi codices, codex i Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
neoplatonism Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55
ogdoad Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 176
on the origin of the world Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
ontology Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55, 59
origen Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
origenist controversy Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
origenists Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
passions emotions Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
paul, pauline, paulinism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
phantasms imitation Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55, 59
plato Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55
platonism Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
pleroma Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 55, 173
pleroma\u2003 Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
pneuma (pneumatic substance) Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55, 59, 173
pneumatic humans/powers Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 59, 173
proairesis\u2003 Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
psychê (psychic substance) Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55, 59
psychic humans/powers Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55, 59, 173
remembrance memory Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55, 59
resurrection Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
savior Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
savior jesus, christ, and son Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55, 173
school Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 59
sophia Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 176
souls Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
stoic, stoicism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
stoicism Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 53, 173
teacher Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 173
teaching learning Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 59
testimony of truth Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
theophilus, archbishop of alexandria Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
tripartite tractate' Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 242
valentinians Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 37
valentinus, valentinianism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
virtue Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 55
wisdom Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 261
yaldabaoth Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 37