Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 8.9-8.12
ἐὰν γάρ τις ἴδῃ [σὲ] τὸν ἔχοντα γνῶσιν ἐν εἰδωλίῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; 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?
ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς διʼ ὃν Χριστὸς ἀπέθανεν. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died.
οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν εἰς Χριστὸν ἁμαρτάνετε. Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ.
βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. But be careful that by no means does this liberty ofyours become a stumbling block to the weak.

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

33 results
1. Hebrew Bible, Deuteronomy, 12.8 (9th cent. BCE - 3rd cent. BCE) 12.8. לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו׃ 12.8. Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;"
2. Hebrew Bible, Exodus, 34.12 (9th cent. BCE - 3rd cent. BCE) 34.12. הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃ 34.12. Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee."
3. Hebrew Bible, Leviticus, 19.14 (9th cent. BCE - 3rd cent. BCE) 19.14. לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.14. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD."
4. Hebrew Bible, Psalms, 23.1, 24.1 (9th cent. BCE - 3rd cent. BCE) 23.1. מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃ 24.1. לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃ 24.1. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃ 23.1. A Psalm of David. The LORD is my shepherd; I shall not want." 24.1. A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein."
5. Anon., Jubilees, 15.26 (2nd cent. BCE - 2nd cent. BCE) 15.26. This law is for all the generations for ever
6. Cicero, Topica, 2.8 (2nd cent. BCE - 1st cent. BCE)
7. Septuagint, Wisdom of Solomon, 14.11, 16.2-16.3, 16.5, 16.10, 16.12-16.14 (2nd cent. BCE - 1st cent. BCE) 14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 16.2. Instead of this punishment thou didst show kindness to thy people,and thou didst prepare quails to eat,a delicacy to satisfy the desire of appetite; 16.3. in order that those men, when they desired food,might lose the least remt of appetite because of the odious creatures sent to them,while thy people, after suffering want a short time,might partake of delicacies. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.10. but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 16.13. For thou hast power over life and death;thou dost lead men down to the gates of Hades and back again. 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul.
8. Philo of Alexandria, On The Migration of Abraham, 154-157, 151 (1st cent. BCE - missingth cent. CE) 151. for this is that disposition which attaches itself to the soul in such a manner as to be difficult to shake off, hindering it from proceeding swiftly on its progress towards virtue. This, too, when we leave Egypt, that is to say, the whole of the district connected with the body, being anxious to unlearn our subjection to the passions, in accordance with the language and precepts of the prophet Moses, follows us close, checking and impeding our zeal in the departure, and out of envy causing delay to the rapidity of setting forth;
9. Philo of Alexandria, On The Special Laws, 4.126-4.131 (1st cent. BCE - missingth cent. CE) 4.126. The lawgiver blames some persons of his time as gluttons, and as believing that the mere indulgence of luxury is the happiest of all possible conditions, not being content to live in this manner only in cities in which there were abundant supplies and stores of all kinds of necessary things, but carrying their effeminacy even into pathless and untrodden deserts, and choosing in them also to have markets for fish and meat, and all things which can contribute to an easy life: 4.127. then, when a scarcity arose, they assembled together and raised an outcry, and looked miserable, and with shameless audacity impeached their ruler, and did not desist from creating disturbances till they obtained what they desired; and they obtained it to their destruction, for two reasons: first of all, that it might be shown that all things are possible to God, who can find a way in the most difficult and apparently hopeless circumstances; and secondly, that punishment might fall on those who were intemperate in their gluttonous appetites, and obstinate resisters of holiness. 4.128. For a vast cloud being Raised{28}{#ex 16:13.} out of the sea showered down quails about the time of sunrise, and the camp and all the district around it for a day's journey for a well-girt active man was overshadowed all about with the Birds.{29}{#nu 11:31.} And the height of the flight of the birds was distant from the ground a height of about two cubits, in order that they might be easily caught. 4.129. It would have been natural therefore for them, being amazed at the marvellous nature of the prodigy which they beheld, to be satisfied with the sight, and being filled with piety to nourish their souls on that, and to abstain from eating flesh; but these men, on the contrary, stirred up their desires even more than before, and pursued these birds as the greatest good imaginable, and catching hold of them with both their hands filled their bosoms; then, having stored them up in their tents, they sallied forth to catch others, for immoderate covetousness has no limit. And when they had collected every description of food they devoured it insatiably, being about, vain-minded generation that they were, to perish by their own fulness; 4.130. and indeed at no distant time they did perish by the purging of their bile, {30}{#nu 11:20.} so that the place itself derived its name from the calamity which fell upon them, for it was called the graves of their lust, {31}{see #Nu 11:34: "And he called the name of that place Kibroth-hattaavah, because there they buried the people that lusted."} than which there is not in the soul, as the scripture teaches, us, any greater evil. 4.131. For which reason Moses says with great beauty in his recommendations, "Let not every man do that which seemeth good to his own Eyes,"{32}{#de 11:8.} which is equivalent to saying, let not any one gratify his own desire, but let each person seek to please God, and the world, and nature, and wise men, repudiating self-love, if he would become a good and virtuous man.XXV.
10. Anon., Epistle of Barnabas, 7, 10 (1st cent. CE - 2nd cent. CE)
11. Anon., Didache, 6.3, 13.2 (1st cent. CE - 2nd cent. CE)
12. Epictetus, Discourses, 3.22.39, 3.22.43, 3.22.48 (1st cent. CE - 2nd cent. CE)
13. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) 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.
14. New Testament, 1 Thessalonians, 4.3-4.8, 5.12-5.13, 5.15 (1st cent. CE - 1st cent. CE) 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all.
15. New Testament, 1 Timothy, 4.4-4.5, 5.18 (1st cent. CE - 1st cent. CE) 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages.
16. New Testament, 2 Corinthians, 2.15, 4.3, 4.9 (1st cent. CE - 1st cent. CE)
17. New Testament, Acts, 10.9-10.16, 10.28, 11.26, 15.20, 15.25, 15.28-15.29, 21.25 (1st cent. CE - 2nd cent. CE) 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. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.
18. New Testament, Apocalypse, 2.2, 2.10, 2.14, 2.20, 2.24, 16.1-16.17, 19.2 (1st cent. CE - 1st cent. CE) 2.2. I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you. 16.1. I heard a loud voice out of the temple, saying to the seven angels, "Go and pour out the seven bowls of the wrath of God on the earth! 16.2. The first went, and poured out his bowl into the earth, and it became a harmful and evil sore on the men who had the mark of the beast, and who worshiped his image. 16.3. The second angel poured out his bowl into the sea, and it became blood as of a dead man. Every living thing in the sea died. 16.4. The third poured out his bowl into the rivers and springs of water, and it became blood. 16.5. I heard the angel of the waters saying, "You are righteous, who are and who were, you Holy One, because you judged this way. 16.6. For they poured out the blood of the saints and the prophets, and you have given them blood to drink. They deserve this. 16.7. I heard the altar saying, "Yes, Lord God, the Almighty, true and righteous are your judgments. 16.8. The fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.10. The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 16.12. The sixth poured out his bowl on the great river, the Euphrates. Its water was dried up, that the way might be made ready for the kings that come from the sunrise. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 16.14. for they are spirits of demons, performing signs; which go forth to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty. 16.15. Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame. 16.16. He gathered them together into the place which is called in Hebrew, Megiddo. 16.17. The seventh poured out his bowl into the air. A loud voice came forth out of the temple of heaven, from the throne, saying, "It is done! 19.2. for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand.
19. New Testament, Colossians, 2.16-2.23 (1st cent. CE - 1st cent. CE) 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices 2.21. Don't handle, nor taste, nor touch 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh.
20. New Testament, Galatians, 1.12-1.25, 6.1-6.4 (1st cent. CE - 1st cent. CE) 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in me. 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.3. For if a man thinkshimself to be something when he is nothing, he deceives himself. 6.4. But let each man test his own work, and then he will take pride inhimself and not in his neighbor.
21. New Testament, Romans, 2.12, 9.32-9.33, 11.9, 14.3, 14.13-14.22 (1st cent. CE - 1st cent. CE) 2.12. For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. 9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 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. 14.13. 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. 14.16. Then don't let your good be slandered 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. 14.18. For he who serves Christ in these things is acceptable to God and approved by men. 14.19. So then, let us follow after things which make for peace, and things by which we may build one another up. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. 14.22. Do you have faith? Have it to yourself before God. Happy is he who doesn't judge himself in that which he approves.
22. New Testament, Luke, 10.7 (1st cent. CE - 1st cent. CE) 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
23. New Testament, Matthew, 10.10, 13.41 (1st cent. CE - 1st cent. CE) 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity
24. Anon., Acts of Thomas, 51, 50 (2nd cent. CE - 3rd cent. CE) 50. And he began to say: Come, O perfect compassion, Come O communion of the male, Come, she that knoweth the mysteries of him that is chosen, Come, she that hath part in all the combats of the noble champion (athlete), Come, the silence that revealeth the great things of the whole greatness, Come, she that manifesteth the hidden things and maketh the unspeakable things plain, the holy dove that beareth the twin young, Come, the hidden mother, Come, she that is manifest in her deeds and giveth joy and rest unto them that are joined unto her: Come and communicate with us in this eucharist which we celebrate in thy name and in the love-feast wherein we are gathered together at thy calling. (Syr. has other clauses and not few variants.) And having so said he marked out the cross upon the bread, and brake it, and began to distribute it. And first he gave unto the woman, saying: This shall be unto thee for remission of sins and eternal transgressions (Syr. and for the everlasting resurrection). And after her he gave unto all the others also which had received the seal (Syr. and said to them: Let this eucharist be unto you for life and rest, and not for judgement and vengeance. And they said, Amen. Cf. 29 fin.). The Sixth Act: of the youth that murdered the Woman.
25. Clement of Alexandria, Christ The Educator, 2.1.16.3 (2nd cent. CE - 3rd cent. CE)
26. Hippolytus, Apostolic Tradition, 35 (2nd cent. CE - 3rd cent. CE)
27. 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
28. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
29. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
30. Cyprian, The Lapsed, 16-17, 2, 25, 15 (3rd cent. CE - 3rd cent. CE)
31. Diogenes Laertius, Lives of The Philosophers, 4.40, 7.85, 7.122, 7.160-7.161 (3rd cent. CE - 3rd cent. CE) 4.40. Once indeed, when at Athens, he stopped too long in the Piraeus, discussing themes, out of friendship for Hierocles, and for this he was censured by certain persons. He was very lavish, in short another Aristippus, and he was fond of dining well, but only with those who shared his tastes. He lived openly with Theodete and Phila, the Elean courtesans, and to those who censured him he quoted the maxims of Aristippus. He was also fond of boys and very susceptible. Hence he was accused by Ariston of Chios, the Stoic, and his followers, who called him a corrupter of youth and a shameless teacher of immorality. 7.85. An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it. 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. 7.160. 2. ARISTONAriston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics. 7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent.
32. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6
33. Septuagint, 4 Maccabees, 5.2 5.2. ordered the guards to seize each and every Hebrew and to compel them to eat pork and food sacrificed to idols.

Subjects of this text:

subject	book bibliographic info
admirers,double loyalties of	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
adultery	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
advantage (sumpheron,utilitas)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 183
agency,all things	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
alcinous	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
altar	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
antithesis	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296
apocalyptic literature and thought	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
apostle	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404, 593
apostleship,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296
apostolic council	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
apostolic decree	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
appropriation (oikeiōsis)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 141, 152, 153, 183
arena	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
argumentum ad hominem	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
benefactors	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
charges against,at corinth	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 79
christianity,early,feasting practices	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127
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
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
cicero	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227
clement of alexandria,assimilation of heresy to paganism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
coercion	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
communes loci (commonplaces)	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227
community,borders of	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
comparison,similarities and differences within	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 11
conscience	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
corinth	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
creation and ownership,through christ	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
creation and ownership	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
cynics	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
demons	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
desires	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109, 110
didaskalikos (alcinous)	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
dining	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 77
discernment	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
disputes,schools (of shammai and hillel)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
epicureanism,comparison to pauline christianity	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 11
epistemology,pauls	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 141, 146, 183
epistemology,stoic	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 141
epistemology,suneidēsis	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 141, 146, 152, 153, 154
eschatology, as colonial mimicry	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
eucharist,of bread and water	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
eucharist	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
exousia	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 152, 153, 154
experience/experiential	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 183
food (dietary) laws,kashrut	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
free will	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
freedom,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
freedom (eleutheria)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 146, 153, 154, 183
friendship,divine-human	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 136
friendship,of god	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
galen.,on intellectual independence	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
gentile christians / gentile churches	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
gluttons,gluttony	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
gnosticism,orthodox criticism of morality of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
god (pauline),involvement in human affairs	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 136
good,appropriate actions (kathēkonta)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 154
good (agathos)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 183
graeco-roman piety	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 125, 151, 152, 153, 183
hillel,school of	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
historical tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
identity,formation of	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
idol food	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 125, 127, 128
idolatry	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
idols,food offered to	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404, 593
idols,food sacrificed to'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
imperialism roman,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
inclusio	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
intellectual independence,,galen and medical discourse on	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
intellectual independence,,in christianity	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
intellectual independence,,paul versus valentinians on	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
intellectual independence	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
interdependence,morally formative	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 136
intermediates	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 154
irenaeus,on heresy and paganism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
israel,israelites	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109, 110
jerusalem,agreement at	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
jesus	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
jewish practices/torah observance	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 125, 126, 151, 183
judaizing	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 183
knowledge,pauline	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 125, 127, 128, 129, 132, 133, 136
libertinism/license	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
lords prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
market	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
marriage	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
marriage (see also divorce)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
maturity	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 136
meals,communal,purity requirements for	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
meals,dining facilities,reclining	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 77
meals,dining facilities,status	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 77
meals,dining facilities,tables,temples and	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 79
meals,dining facilities,tables	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 77
meat	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
medicine and medical discourse,intellectual independence and	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
mimicry	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
moral formation,adaptation in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 128, 129, 132, 133, 136
moral formation,frank criticism in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 132, 133
moral formation,involvement of god/gods within	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 136
moral formation,love in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 133, 136
moral formation,protocol of	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 128, 129, 132, 133, 136
moral formation,via meals	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 125, 127, 128, 129, 136
moses	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
murder	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
noahide commandments	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
paganism,heresy assimilated to	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130, 323
paul,1 corinthians	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
paul,determinism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
paul,free will	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
paul,on intellectual independence	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
paul	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109, 110; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404, 593
paul of tarsus	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
peter (cephas,simon –)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
philosophy,positive invocation and use of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
pleasure	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
porneia (zenut,unchastity)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
prayer	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
preferreds (proēgmena)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 183
psychagogy	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 11
purification/purity	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 183
revelation,book of	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
rhetoric,questions	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296
roman emperor,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
roman empire culture of spectacle of	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
sacred and profane	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
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
salvation	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 136; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 153, 154
satan	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
sectarianism	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
self-sufficiency	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 136
self-understanding,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296
septuagint	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
shammai,school	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
slavery	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 153, 183
specific christian intellectuals,intellectual independence in	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
stoicism,adiaphora	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
stoicism,exousia	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
stoicism,freedom	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296
stoicism,on freedom	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
stoicism,orthodox borrowing from	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
stoicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227
strong	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
synagogue,gentile participation in	Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
synoptic,tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
telos	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 153, 154
terminology	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 79
theissen,gerd	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
thought,imitative model	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 296
topos	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227
valentinus and valentinians	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
value (axia)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 152, 183
vengeance	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
virtue	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
weak	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
weakness,of corinthian believers	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 127, 128, 129, 132, 133, 136
weakness,of epicurean students	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 132, 133
weapon	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
wilderness passim,place	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109, 110
εἰδωλόθυτον	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
πορνεία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130, 323
ἀδιαφορία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
ἀδιαφόρως	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323