Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 11.31


εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα·For if we discerned ourselves,we wouldn't be judged.


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

36 results
1. Hebrew Bible, Exodus, 19.15 (9th cent. BCE - 3rd cent. BCE)

19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’"
2. Hebrew Bible, Malachi, 1.10-1.14 (9th cent. BCE - 3rd cent. BCE)

1.11. כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ 1.12. וְאַתֶּם מְחַלְּלִים אוֹתוֹ בֶּאֱמָרְכֶם שֻׁלְחַן אֲדֹנָי מְגֹאָל הוּא וְנִיבוֹ נִבְזֶה אָכְלוֹ׃ 1.13. וַאֲמַרְתֶּם הִנֵּה מַתְּלָאָה וְהִפַּחְתֶּם אוֹתוֹ אָמַר יְהוָה צְבָאוֹת וַהֲבֵאתֶם גָּזוּל וְאֶת־הַפִּסֵּחַ וְאֶת־הַחוֹלֶה וַהֲבֵאתֶם אֶת־הַמִּנְחָה הַאֶרְצֶה אוֹתָהּ מִיֶּדְכֶם אָמַר יְהוָה׃ 1.14. וְאָרוּר נוֹכֵל וְיֵשׁ בְּעֶדְרוֹ זָכָר וְנֹדֵר וְזֹבֵחַ מָשְׁחָת לַאדֹנָי כִּי מֶלֶךְ גָּדוֹל אָנִי אָמַר יְהוָה צְבָאוֹת וּשְׁמִי נוֹרָא בַגּוֹיִם׃ 1.10. Oh that there were even one among you that would shut the doors, That ye might not kindle fire on Mine altar in vain! I have no pleasure in you, Saith the LORD of hosts, Neither will I accept an offering at your hand." 1.11. For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts." 1.12. But ye profane it, In that ye say: ‘The table of the LORD is polluted, And the fruit thereof, even the food thereof, is contemptible.’" 1.13. Ye say also: ‘Behold, what a weariness is it!’ And ye have snuffed at it, Saith the LORD of hosts; And ye have brought that which was taken by violence, And the lame, and the sick; Thus ye bring the offering; Should I accept this of your hand? Saith the LORD." 1.14. But cursed be he that dealeth craftily, Whereas he hath in his flock a male, And voweth, and sacrificeth unto the Lord a blemished thing; For I am a great King, Saith the LORD of hosts, And My name is feared among the nations."
3. Hebrew Bible, Psalms, 141.2 (9th cent. BCE - 3rd cent. BCE)

141.2. תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃ 141.2. Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice."
4. Anon., Epistle of Barnabas, 7, 10 (1st cent. CE - 2nd cent. CE)

5. Anon., Didache, 9.5, 14.1-14.3 (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.
6. Ignatius, To The Smyrnaeans, 7.1 (1st cent. CE - 2nd cent. CE)

7. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)

1.3. Grace to you and peace from God ourFather and the Lord Jesus Christ. 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 1.31. that, according as it iswritten, "He who boasts, let him boast in the Lord. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.26. I think that it is good therefore, because ofthe distress that is on us, that it is good for a man to be as he is. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 9.16. For if I preach the gospel, I havenothing to boast about; for necessity is laid on me; but woe is to me,if I don't preach the gospel. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.18. Then they also who arefallen asleep in Christ have perished. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
8. New Testament, 1 Thessalonians, 1.3, 2.12, 3.7, 4.11-4.12 (1st cent. CE - 1st cent. CE)

1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 3.7. for this cause, brothers, we were comforted over you in all our distress and affliction through your faith. 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing.
9. New Testament, 2 Corinthians, 1.2, 4.14, 5.18, 6.16, 7.1, 8.12-8.15, 9.13-9.14, 11.27 (1st cent. CE - 1st cent. CE)

10. New Testament, Acts, 2.42, 2.46, 10.9-10.16, 10.28, 17.9-17.21 (1st cent. CE - 2nd cent. CE)

2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 17.9. When they had taken security from Jason and the rest, they let them go. 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 17.13. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. 17.14. Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. 17.15. But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him with all speed, they departed. 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.
11. New Testament, James, 2.12, 3.13-3.16, 4.3 (1st cent. CE - 1st cent. CE)

2.12. So speak, and so do, as men who are to be judged by a law of freedom. 3.13. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 3.14. But if you have bitter jealousy and selfish ambition in your heart, don't boast and don't lie against the truth. 3.15. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. 3.16. For where jealousy and selfish ambition are, there is confusion and every evil deed. 4.3. You ask, and don't receive, because you ask amiss, so that you may spend it for your pleasures.
12. New Testament, Jude, 12 (1st cent. CE - 1st cent. CE)

13. New Testament, Colossians, 4.15 (1st cent. CE - 1st cent. CE)

4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house.
14. New Testament, Ephesians, 1.3 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ;
15. New Testament, Galatians, 1.1, 1.3-1.4, 2.14, 3.16, 3.25-3.29 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.3. Grace to you and peace from God the Father, and our Lord Jesus Christ 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.25. But now that faithis come, we are no longer under a tutor. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise.
16. New Testament, Hebrews, 1.3 (1st cent. CE - 1st cent. CE)

1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
17. New Testament, Philippians, 1.2, 2.17, 4.18 (1st cent. CE - 1st cent. CE)

1.2. Grace to you, and peace from God, our Father, and the Lord Jesus Christ. 2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
18. New Testament, Romans, 1.7, 1.9, 1.25, 4.17, 4.24, 6.3-6.11, 8.31, 8.35, 9.5, 12.1, 13.5, 14.1-14.15, 14.23, 15.6, 15.25-15.32, 16.2-16.3, 16.5-16.16, 16.23 (1st cent. CE - 1st cent. CE)

1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.24. but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 14.2. One man has faith to eat all things, but he who is weak eats only vegetables. 14.3. Don't let him who eats despise him who doesn't eat. Don't let him who doesn't eat judge him who eats, for God has received him. 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand. 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 14.6. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.9. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.' 14.12. So then each one of us will give account of himself to God. 14.13. Therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling. 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. 14.23. But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin. 15.6. that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.28. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. 15.29. I know that, when I come to you, I will come in the fullness of the blessing of the gospel of Christ. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 15.32. that I may come to you in joy through the will of God, and together with you, find rest. 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
19. New Testament, Luke, 1.68, 22.14-22.20 (1st cent. CE - 1st cent. CE)

1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 22.14. When the hour had come, he sat down with the twelve apostles. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.
20. New Testament, Mark, 14.22-14.25 (1st cent. CE - 1st cent. CE)

14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God.
21. New Testament, Matthew, 14.13-14.21, 26.26-26.29 (1st cent. CE - 1st cent. CE)

14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom.
22. Suetonius, Claudius, 18.2 (1st cent. CE - 2nd cent. CE)

23. Tacitus, Annals, 12.43 (1st cent. CE - 2nd cent. CE)

12.43.  Many prodigies occurred during the year. Ominous birds took their seat on the Capitol; houses were overturned by repeated shocks of earthquake, and, as the panic spread, the weak were trampled underfoot in the trepidation of the crowd. A shortage of corn, again, and the famine which resulted, were construed as a supernatural warning. Nor were the complaints always whispered. Claudius, sitting in judgement, was surrounded by a wildly clamorous mob, and, driven into the farthest corner of the Forum, was there subjected to violent pressure, until, with the help of a body of troops, he forced a way through the hostile throng. It was established that the capital had provisions for fifteen days, no more; and the crisis was relieved only by the especial grace of the gods and the mildness of the winter. And yet, Heaven knows, in the past, Italy exported supplies for the legions into remote provinces; nor is sterility the trouble now, but we cultivate Africa and Egypt by preference, and the life of the Roman nation has been staked upon cargo-boats and accidents.
24. Hermas, Mandates, 4.3 (2nd cent. CE - 2nd cent. CE)

25. Justin, First Apology, 14.3 (2nd cent. CE - 2nd cent. CE)

26. Justin, Dialogue With Trypho, 40-41, 20 (2nd cent. CE - 2nd cent. CE)

20. Justin: Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: 'The people ate and drank, and rose up to play.' Exodus 32:6 And again: 'Jacob ate, and was satisfied, and grew fat; and he who was beloved kicked: he grew fat, he grew thick, he was enlarged, and he forsook God who had made him.' Deuteronomy 32:15 For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, as the green herbs, I anticipated him: Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustece to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, 'They are foolish children, in whom is no faith.' Deuteronomy 32:6, 20
27. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)

28. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)

29. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)

30. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)

31. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)

32. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)

33. Origen, Commentary On Matthew, 14.2 (3rd cent. CE - 3rd cent. CE)

14.2. So much then for the more common understanding of the two or three whom the Word exhorts to be in agreement. But now let us also touch upon another interpretation which was uttered by some one of our predecessors, exhorting those who were married to sanctity and purity; for by the two, he says, whom the Word desires to agree on earth, we must understand the husband and wife, who by agreement defraud each other of bodily intercourse that they may give themselves unto prayer; 1 Corinthians 7:5 when if they pray for anything whatever that they shall ask, they shall receive it, the request being granted to them by the Father in heaven of Jesus Christ on the ground of such agreement. And this interpretation does not appear to me to cause dissolution of marriage, but to be an incitement to agreement, so that if the one wished to be pure, but the other did not desire it, and on this account he who willed and was able to fulfil the better part, condescended to the one who had not the power or the will, they would not both have the accomplishment from the Father in heaven of Jesus Christ, of anything whatever that they might ask.
34. Origen, Against Celsus, 8.33 (3rd cent. CE - 3rd cent. CE)

8.33. From this it is evident that we have already met the next statement of Celsus, which is as follows: We must either not live, and indeed not come into this life at all, or we must do so on condition that we give thanks and first-fruits and prayers to demons, who have been set over the things of this world: and that we must do as long as we live, that they may prove good and kind. We must surely live, and we must live according to the word of God, as far as we are enabled to do so. And we are thus enabled to live, when, whether we eat or drink, we do all to the glory of God; and we are not to refuse to enjoy those things which have been created for our use, but must receive them with thanksgiving to the Creator. And it is under these conditions, and not such as have been imagined by Celsus, that we have been brought into life by God; and we are not placed under demons, but we are under the government of the Most High God, through Him who has brought us to God - Jesus Christ. It is not according to the law of God that any demon has had a share in worldly affairs, but it was by their own lawlessness that they perhaps sought out for themselves places destitute of the knowledge of God and of the divine life, or places where there are many enemies of God. Perhaps also, as being fit to rule over and punish them, they have been set by the Word, who governs all things, to rule over those who subjected themselves to evil and not to God. For this reason, then, let Celsus, as one who knows not God, give thank-offerings to demons. But we give thanks to the Creator of all, and, along with thanksgiving and prayer for the blessings we have received, we also eat the bread presented to us; and this bread becomes by prayer a sacred body, which sanctifies those who sincerely partake of it.
35. Origen, Fragments On 1 Corinthians, 34 (3rd cent. CE - 3rd cent. CE)

36. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6



Subjects of this text:

subject book bibliographic info
acts of john Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
acts of thomas Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
aelius aristides Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
agape Alikin (2009), The Earliest History of the Christian Gathering, 104
agapê König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 124
agora Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
altars Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
anastasis,cave of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
angels,in worship Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
angels Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
apocryphal acts of thomas Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
architecture,from first century to early fourth century Esler (2000), The Early Christian World, 709
architecture,generally Esler (2000), The Early Christian World, 709
architecture,house-churches Esler (2000), The Early Christian World, 709
asclepius,communal meals Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
asia minor,temple banquet areas Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
association dining,relationship with early christian feasting König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
atheism,accusations against,epicureans Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
atheism,accusations against,jews Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
banquet hall (andron) Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
baptism,before council of nicaea Esler (2000), The Early Christian World, 480
baptism,third century Esler (2000), The Early Christian World, 480
baptism Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 163
benefaction Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 43, 46, 47
blood Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 141
bones,study of Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46
boundaries Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
bread,as food Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
bread,as thanksgiving Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
bread,breaking of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
catechumenate,before council of nicaea Esler (2000), The Early Christian World, 480
charges against,at corinth Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 38, 41, 42
charity Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46, 47, 48
child mortality Nasrallah (2019), Archaeology and the Letters of Paul, 155
children,food consumption Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 44
christ,prayer to Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
christ Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
christian,baptism/baptistery Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
christian,belief/faith Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
christianity,brotherhood in Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 439
christianity,early,feasting practices König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 124, 127, 129
christianity,early,relationship between early christian and jewish feasting and feasting literature König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127, 129
christians,servants/slaves of god Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
christians,teaching Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
chrysippus Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
church,sibling-ethics and Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 47, 48, 49
churches,communal meals Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
community,borders of Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139
confession Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140, 141
corinth Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
crises Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49
curses/imprecations Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
death,infant,child mortality Nasrallah (2019), Archaeology and the Letters of Paul, 155
death Nasrallah (2019), Archaeology and the Letters of Paul, 155
discernment Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139, 140
disease Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 45, 46
dogs Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140
dying and rising (or death and resurrection) Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 275
egeria Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
eschatology Nasrallah (2019), Archaeology and the Letters of Paul, 155
eucharist,before nicaea Esler (2000), The Early Christian World, 480
eucharist,elements Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
eucharist,eucharistic,community practice Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
eucharist,new testament period Esler (2000), The Early Christian World, 480
eucharist,second-century rome Esler (2000), The Early Christian World, 480
eucharist,space Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
eucharist Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139, 140, 222; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 219; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 124; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 163; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 439
eucharisty Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 180
excommunication Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139
famine Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 34, 39, 40, 44
feeley-harnik,gillian König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
fertility Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 34, 36
fish Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
food,impurity of offered to idols Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
food Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 163
food supply,offices,officials Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 37, 38, 39, 43
food supply Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 33, 34, 35, 39, 43
foreigners,impurity of Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140
funerals Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
god,judge Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
god,known by god Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
god,lord of heaven and earth,ruler Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
god,of jacob Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
god,servants/slaves of god Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
god,uncreated,immortal god Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
god Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
graeco-roman piety Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
health,and purity Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139
heaven,worship in Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
hierarchies,social Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 141
house-church,architecture Esler (2000), The Early Christian World, 709
household Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
hunger,in corinth Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 34, 35, 36, 43
hunger,paul and Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 41, 42, 44, 45, 48, 49
hunger,types Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 39, 44, 45
hunger Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 45, 46, 48
ḥabura Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 141
imperial cult,inscriptions Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 37, 38, 39
incense Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
inscriptions,funerary Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
interpretation words Alikin (2009), The Earliest History of the Christian Gathering, 127
jerusalem,earthly Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
jerusalem temple Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
jesus,last supper of Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 219
jesus Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 180
jews/jewish Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
johnson-debaufre,melanie Nasrallah (2019), Archaeology and the Letters of Paul, 155
judaism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
kitchen,in synagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
last supper Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437, 439
lawlessness Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
literature,ancient,consolation Nasrallah (2019), Archaeology and the Letters of Paul, 155, 156
lord,day of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
lords supper Alikin (2009), The Earliest History of the Christian Gathering, 104, 107, 127; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
lord’s supper Nasrallah (2019), Archaeology and the Letters of Paul, 156
marriage Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
meal,communal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
meal,eucharistic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
meals,communal,purity requirements for Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139, 140, 141
meals,dining facilities,status Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46, 47
meals,group Alikin (2009), The Earliest History of the Christian Gathering, 127
meals Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 163
misanthropy Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
mosaics Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
nero,emperor Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 48
new covenant Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 439
order of the gathering Alikin (2009), The Earliest History of the Christian Gathering, 65
otium,ruris Conybeare (2006), The Irrational Augustine, 12
pagan,pagans,communal meals Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
passions (pathē) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
passover,sacrifice (in temple) Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
passover,seder ritual Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
passover König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
patronage Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
paul,and god-language Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 41
paul,apostle,poverty Nasrallah (2019), Archaeology and the Letters of Paul, 156
paul,as interpreter of scripture Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 41
paul,last supper in Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437, 439
paul,letters of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
paul Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 219; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127, 129
petra,communal meals Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
plutarch Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756; Nasrallah (2019), Archaeology and the Letters of Paul, 155
poor,the Nasrallah (2019), Archaeology and the Letters of Paul, 155, 156
ports Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 34, 46
poverty,of paul Nasrallah (2019), Archaeology and the Letters of Paul, 156
poverty Nasrallah (2019), Archaeology and the Letters of Paul, 155, 156
powers (divine) Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
prayereucharistic Alikin (2009), The Earliest History of the Christian Gathering, 127
prayers,symbol for Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
production Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 47
pseudo-clementine writings Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
purity Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
purity requirement for Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 141, 222
qumran,communal meals Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
qumran König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
quotations Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
rabbinic conceptions of impurity Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140
refoundation Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 35
repentance Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 141
resurrection Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 275
roads Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 35
roman colony Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 35
rome,therapeutae Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
rome Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 39, 44, 49
sacred and profane Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139, 140, 141
sacrifice,animal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
sacrifice,eucharistic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
sacrifice Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140, 141, 222
sacrifice and sacrificial feasting,christian attitudes to sacrificial meat König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127
sacrifices,jerusalem temple Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
self-doubt (selbstzweifel) Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 180
sexual relations christians on pagan conceptions of Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
sexual relations proper place,time,and frequency Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
slaves,slavery Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 44
stoa,triclinium Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
stobi synagogue,inscription Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
stobi synagogue,triclinium Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
sun Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
symbols Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
symposium Alikin (2009), The Earliest History of the Christian Gathering, 65
syria,temples Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
tabgha Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
table (τράπεζα) Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
teeth Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46
temple Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
thanksgiving Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
the curator annonae Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 37, 38, 39, 48
theology,biblical Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
trinity Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313
unification Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 139
utilitas (and cognates)' Conybeare (2006), The Irrational Augustine, 12
value (axia) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
virtue Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
vision of god,purification before Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
walbank,mary Nasrallah (2019), Archaeology and the Letters of Paul, 155
water Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36
wine Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
words of institution Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
worship,before council of nicaea Esler (2000), The Early Christian World, 480
worship,early christian Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398