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



8412
Origen, Commentary On Matthew, 15.4
NaN


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

25 results
1. Hebrew Bible, Numbers, 6.1-6.21 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.1. וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃ 6.2. וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃ 6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃ 6.4. כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃ 6.5. כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃ 6.6. כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃ 6.7. לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃ 6.8. כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃ 6.9. וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃ 6.11. וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃ 6.12. וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃ 6.13. וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.14. וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃ 6.15. וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃ 6.16. וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃ 6.17. וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃ 6.18. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃ 6.19. וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃ 6.21. זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃ 6.1. And the LORD spoke unto Moses, saying:" 6.2. Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD," 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried." 6.4. All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone." 6.5. All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long." 6.6. All the days that he consecrateth himself unto the LORD he shall not come near to a dead body." 6.7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head." 6.8. All the days of his Naziriteship he is holy unto the LORD." 6.9. And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it." 6.10. And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting." 6.11. And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day." 6.12. And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. ." 6.13. And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;" 6.14. and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings," 6.15. and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings." 6.16. And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering." 6.17. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof." 6.18. And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings." 6.19. And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head." 6.20. And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine." 6.21. This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship."
2. Hebrew Bible, Psalms, 37 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, 2 Kings, 2.3 (8th cent. BCE - 5th cent. BCE)

2.3. וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃ 2.3. And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—"
4. Hebrew Bible, Judges, 13.4-13.5 (8th cent. BCE - 5th cent. BCE)

13.4. וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃ 13.5. כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃ 13.4. Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:" 13.5. for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim."
5. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

246a. that that which moves itself is nothing else than the soul,—then the soul would necessarily be ungenerated and immortal. Concerning the immortality of the soul this is enough; but about its form we must speak in the following manner. To tell what it really is would be a matter for utterly superhuman and long discourse, but it is within human power to describe it briefly in a figure; let us therefore speak in that way. We will liken the soul to the composite nature of a pair of winged horses and a charioteer. Now the horses and charioteers of the gods are all good and
6. Xenophon, Memoirs, 1.2.23 (5th cent. BCE - 4th cent. BCE)

1.2.23. How then can it be impossible for one who was prudent to lose his prudence, for one who was capable of just action to become incapable? To me indeed it seems that whatever is honourable, whatever is good in conduct is the result of training, and that this is especially true of prudence. For in the same body along with the soul are planted the pleasures which call to her: Abandon prudence, and make haste to gratify us and the body.
7. Cicero, On The Nature of The Gods, 1.97 (2nd cent. BCE - 1st cent. BCE)

1.97. [Can you mention anything so childish (to press the same point still further) as to deny the existence of the various species of huge animals that grow in the Red Sea or in India? Yet not even the most diligent investigators could possibly collect information about all the vast multitude of creatures that exist on land and in the sea, the marshes and the rivers: the existence of which we are to deny, because we have never seen them!] "Then take your favourite argument from resemblance: how utterly pointless it really is! Why, does not a dog resemble a wolf? — and, to quote Ennius, How like us is that ugly brute, the ape! — but the two differ in habits. The elephant is the wisest of beasts, but the most ungainly in shape.
8. New Testament, 1 Corinthians, 2.6, 11.18-11.19, 14.34 (1st cent. CE - 1st cent. CE)

2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 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. 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says.
9. New Testament, 1 Timothy, 4.1-4.3 (1st cent. CE - 1st cent. CE)

4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
10. New Testament, 2 Corinthians, 11.14 (1st cent. CE - 1st cent. CE)

11. New Testament, Romans, 7.6, 10.20, 14.21, 14.23 (1st cent. CE - 1st cent. CE)

7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me. 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. 14.23. But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin.
12. New Testament, Titus, 3.10-3.11 (1st cent. CE - 1st cent. CE)

3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.
13. New Testament, John, 14.16, 14.26, 15.26, 16.7 (1st cent. CE - 1st cent. CE)

14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you.
14. New Testament, Luke, 14.20 (1st cent. CE - 1st cent. CE)

14.20. Another said, 'I have married a wife, and therefore I can't come.'
15. New Testament, Matthew, 18.8, 19.12 (1st cent. CE - 1st cent. CE)

18.8. If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it.
16. Clement of Alexandria, Christ The Educator, 1.1.3, 1.2.4 (2nd cent. CE - 3rd cent. CE)

17. Clement of Alexandria, Miscellanies, 6.9, 7.1 (2nd cent. CE - 3rd cent. CE)

18. Galen, On The Doctrines of Hippocrates And Plato, 3.3.5-3.3.6 (2nd cent. CE - 3rd cent. CE)

19. Irenaeus, Refutation of All Heresies, 4.26.1 (2nd cent. CE - 3rd cent. CE)

20. Justin, Dialogue With Trypho, 35.5 (2nd cent. CE - 2nd cent. CE)

21. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 28 (3rd cent. CE - 3rd cent. CE)

22. Origen, Commentary On Matthew, 13.16, 14.16 (3rd cent. CE - 3rd cent. CE)

14.16. After this it is written that there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to put away his wife for every cause? Matthew 19:3 Mark, also, has written to the like effect. Mark 10:2 Accordingly, of those who came to Jesus and inquired of Him, there were some who put questions to tempt Him; and if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt? And you might find many passages, if you brought them together, in which the Pharisees tempted our Jesus, and others, different from them, as a certain lawyer, Matthew 22:35 and perhaps also a scribe, Mark 12:28 that by bringing together what is said about those who tempted Him, you might find by investigation what is useful for this kind of inquiries. Only, the Saviour, in response to those who tempted Him, laid down dogmas; for they said, Is it lawful for a man to put away his own wife for every cause? and He answered and said, Have ye not read that He who created them from the beginning made them male and female? Matthew 19:4 etc. And I think that the Pharisees put forward this word for this reason, that they might attack Him whatever He might say; as, for example, if He had said, It is lawful, they would have accused Him of dissolving marriages for trifles; but, if He had said, It is not lawful, they would have accused Him of permitting a man to dwell with a woman, even with sins; so, likewise, in the case of the tribute-money, Matthew 22:17 if He had told them to give, they would have accused Him of making the people subject to the Romans, and not to the law of God, but if He had told them not to give, they would have accused Him of creating war and sedition, and of stirring up those who were not able to stand against so powerful an army. But they did not perceive in what way He answered blamelessly and wisely, in the first place, rejecting the opinion that a wife was to be put away for every cause, and, in the second place, giving answer to the question about the bill of divorcement; for He saw that not every cause is a reasonable ground for the dissolution of marriage, and that the husband must dwell with the wife as the weaker vessel, giving honour, 1 Peter 3:7 and bearing her burdens in sins; Galatians 6:2 and by what is written in Genesis, He puts to shame the Pharisees who boasted in the Scriptures of Moses, by saying, Have ye not read that He who created them from the beginning made them male and female, etc., and, subjoining to these words, because of the saying, And the two shall become one flesh, teaching in harmony with one flesh, namely, So that they are no more two, but one flesh. Matthew 19:4-6 And, as tending to convince them that they should not put away their wife for every cause, is it said, What God has joined together, let not man put asunder. Matthew 19:6 It is to be observed, however, in the exposition of the words quoted from Genesis in the Gospel, that they were not spoken consecutively as they are written in the Gospel; and I think that it is not even said about the same persons, namely, of those who were formed after the image of God, and of those who were formed from the dust of the ground and from one of the ribs of Adam. For where it is said, Male and female made He them, Genesis 1:27 the reference is to those formed after the image, but where He also said, For this cause shall a man leave his own father and mother, Genesis 2:24 etc., the reference is not to those formed after the image; for some time after the Lord God formed the man, taking dust from the ground, and from his side the helpmate. And mark, at the same time, that in the case of those who are formed after the image, the words were not husband and wife but male and female. But we have also observed this in the Hebrew, for man is indicated by the word is, but male by the word zachar, and again woman by the word essa, but female by the word agkeba. For at no time is it woman or man after the image, but the superior class, the male, and the second, the female. But also if a man leave his mother and his father, he cleaves not to the female, but to his own wife, and they become, since man and woman are one in flesh, one flesh. Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, So that they are no more two; Matthew 19:6 and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, He shall rule over you, Genesis 3:16 then of such persons we may truly say, They are no more two. Then since it was necessary that for him who was joined to the Lord, it should be reserved that he should become one spirit with Him, 1 Corinthians 6:17 in the case of those who are joined together by God, after the words, So that they are no more two, it is said, but one flesh. And it is God who has joined together the two in one so that they are no more two, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a gift; and Paul knowing this, that marriage according to the Word of God was a gift, like as holy celibacy was a gift, says, But I would that all men were like myself; howbeit, each man has his own gift from God, one after this manner, and another after that. 1 Corinthians 7:7 And those who are joined together by God both mind and keep the precept, Husbands love your wives, as Christ also the church. Ephesians 5:25 The Saviour then commanded, What God has joined together, let not man put asunder, Matthew 19:6 but man wishes to put asunder what God has joined together, when, falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding, not only to commit fornication, but to marry, 1 Timothy 4:1-3 he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees.
23. Origen, On First Principles, 2.7.3, 3.3.4 (3rd cent. CE - 3rd cent. CE)

2.7.3. And as there are many ways of apprehending Christ, who, although He is wisdom, does not act the part or possess the power of wisdom in all men, but only in those who give themselves to the study of wisdom in Him; and who, although called a physician, does not act as one towards all, but only towards those who understand their feeble and sickly condition, and flee to His compassion that they may obtain health; so also I think is it with the Holy Spirit, in whom is contained every kind of gifts. For on some is bestowed by the Spirit the word of wisdom, on others the word of knowledge, on others faith; and so to each individual of those who are capable of receiving Him, is the Spirit Himself made to be that quality, or understood to be that which is needed by the individual who has deserved to participate. These divisions and differences not being perceived by those who hear Him called Paraclete in the Gospel, and not duly considering in consequence of what work or act He is named the Paraclete, they have compared Him to some common spirits or other, and by this means have tried to disturb the Churches of Christ, and so excite dissensions of no small extent among brethren; whereas the Gospel shows Him to be of such power and majesty, that it says the apostles could not yet receive those things which the Saviour wished to teach them until the advent of the Holy Spirit, who, pouring Himself into their souls, might enlighten them regarding the nature and faith of the Trinity. But these persons, because of the ignorance of their understandings, are not only unable themselves logically to state the truth, but cannot even give their attention to what is advanced by us; and entertaining unworthy ideas of His divinity, have delivered themselves over to errors and deceits, being depraved by a spirit of error, rather than instructed by the teaching of the Holy Spirit, according to the declaration of the apostle, Following the doctrine of devils, forbidding to marry, to the destruction and ruin of many, and to abstain from meats, that by an ostentatious exhibition of stricter observance they may seduce the souls of the innocent. 3.3.4. With respect to those, indeed, who teach differently regarding Christ from what the rule of Scripture allows, it is no idle task to ascertain whether it is from a treacherous purpose that these opposing powers, in their struggles to prevent a belief in Christ, have devised certain fabulous and impious doctrines; or whether, on hearing the word of Christ, and not being able to cast it forth from the secrecy of their conscience, nor yet to retain it pure and holy, they have, by means of vessels that were convenient to their use, and, so to speak, through their prophets, introduced various errors contrary to the rule of Christian truth. Now we are to suppose rather that apostate and refugee powers, which have departed from God out of the very wickedness of their mind and will, or from envy of those for whom there is prepared (on their becoming acquainted with the truth) an ascent to the same rank, whence they themselves had fallen, did, in order to prevent any progress of that kind, invent these errors and delusions of false doctrine. It is then clearly established, by many proofs, that while the soul of man exists in this body, it may admit different energies, i.e., operations, from a diversity of good and evil spirits. Now, of wicked spirits there is a twofold mode of operation: i.e., when they either take complete and entire possession of the mind, so as to allow their captives the power neither of understanding nor feeling; as, for instance, is the case with those commonly called possessed, whom we see to be deprived of reason, and insane (such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that the devil had already put it into the heart of Judas Iscariot to betray him.
24. Origen, Homilies On Leviticus, 10.2 (3rd cent. CE - 3rd cent. CE)

25. Pseudo Clementine Literature, Recognitions, 7.37 (4th cent. CE - 5th cent. CE)

7.37. Then said Peter: Let not the wicked one prevail against us, taking occasion from a mother's love; but let you, and me with you, fast this day along with her, and tomorrow she shall be baptized: for it is not right that the precepts of truth be relaxed and weakened in favour of any person or friendship. Let us not shrink, then, from suffering along with her, for it is a sin to transgress any commandment. But let us teach our bodily senses, which are without us, to be in subjection to our inner senses; and not compel our inner senses, which savour the things that be of God, to follow the outer senses, which savour the things that be of the flesh. For to this end also the Lord commanded, saying: 'Whosoever shall look upon a woman to lust after her, has committed adultery with her already in his heart.' And to this He added: 'If your right eye offend you, pluck it out, and cast it from you: for it is profitable for you that one of your members perish, rather than your whole body be cast into hell-fire.' Matthew 5:28-29 He does not say, has offended you, that you should then cast away the cause of sin after you have sinned; but if it offend you, that is, that before you sin you should cut off the cause of the sin that provokes and irritates you. But let none of you think, brethren, that the Lord commended the cutting off of the members. His meaning is, that the purpose should be cut off, not the members, and the causes which allure to sin, in order that our thought, borne up on the chariot of sight, may push towards the love of God, supported by the bodily senses; and not give loose reins to the eyes of the flesh as to wanton horses, eager to turn their running outside the way of the commandments, but may subject the bodily sight to the judgment of the mind, and not suffer those eyes of ours, which God intended to be viewers and witnesses of His work, to become panders of evil desire. And therefore let the bodily senses as well as the internal thought be subject to the law of God, and let them serve His will, whose work they acknowledge themselves to be.


Subjects of this text:

subject book bibliographic info
apatheia\u2003 Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
aristotle Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
basilides Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 493
body Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
clement of alexandria Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
clusters Wilson, The Sentences of Sextus (2012) 53
cognitive theory Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
emotions passions Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
eschatology Wilson, The Sentences of Sextus (2012) 53
heresy, exclusion of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
heresy, interior to church Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
imitating moral exempla Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
lust Wilson, The Sentences of Sextus (2012) 53
marriage, heretical contempt for Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 493
metriopatheia\u2003 Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
middle platonism Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
moderation Wilson, The Sentences of Sextus (2012) 53
montanists Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
nobility Wilson, The Sentences of Sextus (2012) 53
origen, distinctions between heresies and their taxonomy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
origen, more inclusive account of sects and heresyc Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
origen, strategies for linking heresy with various others Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 493
origen Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
orthodoxy, purity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
passions Wilson, The Sentences of Sextus (2012) 53
passions emotions Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
plato Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
platonists Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
pleasures Wilson, The Sentences of Sextus (2012) 53
punishment Wilson, The Sentences of Sextus (2012) 53
rewards Wilson, The Sentences of Sextus (2012) 53
self-castration Wilson, The Sentences of Sextus (2012) 53
simplicity, of orthodoxy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 493
sin Wilson, The Sentences of Sextus (2012) 53
spirit pneuma Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
stoicism Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 77
the body Wilson, The Sentences of Sextus (2012) 53
the soul Wilson, The Sentences of Sextus (2012) 53
training' Wilson, The Sentences of Sextus (2012) 53
valentinians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 493
κατόρθωσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 493
σωφρονίζειν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 493