Tiresias: The Ancient Mediterranean Religions Source Database

8415

Origen, On Prayer, 27.13
NaN

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

5 results
1. Hebrew Bible, Genesis, 1.7, 2.9 (9th cent. BCE - 3rd cent. BCE) 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil."
2. New Testament, Ephesians, 4.1 (1st cent. CE - 1st cent. CE) 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called
3. New Testament, Romans, 13.7-13.8 (1st cent. CE - 1st cent. CE) 13.7. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law.
4. New Testament, Matthew, 6.11-6.12, 15.17, 18.23-18.35 (1st cent. CE - 1st cent. CE) 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 15.17. Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds.
5. Origen, Against Celsus, 6.59, 6.70, 6.74 (3rd cent. CE - 3rd cent. CE) 6.59. Celsus, in the next place, suspecting, or perhaps seeing clearly enough, the answer which might be returned by those who defend the destruction of men by the deluge, continues: But if he does not destroy his own offspring, whither does he convey them out of this world which he himself created? To this we reply, that God by no means removes out of the whole world, consisting of heaven and earth, those who suffered death by the deluge, but removes them from a life in the flesh, and, having set them free from their bodies, liberates them at the same time from an existence upon earth, which in many parts of Scripture it is usual to call the world. In the Gospel according to John especially, we may frequently find the regions of earth termed world, as in the passage, He was the true Light, which lightens every man that comes into the 'world;' as also in this, In the world you shall have tribulation; but be of good cheer, I have overcome the world. If, then, we understand by removing out of the world a transference from regions on earth, there is nothing absurd in the expression. If, on the contrary, the system of things which consists of heaven and earth be termed world, then those who perished in the deluge are by no means removed out of the so-called world. And yet, indeed, if we have regard to the words, Looking not at the things which are seen, but at the things which are not seen; and also to these, For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, - we might say that he who dwells amid the invisible things, and what are called generally things not seen, is gone out of the world, the Word having removed him hence, and transported him to the heavenly regions, in order to behold all beautiful things. 6.70. If Celsus, indeed, had understood our teaching regarding the Spirit of God, and had known that as many as are led by the Spirit of God, these are the sons of God, he would not have returned to himself the answer which he represents as coming from us, that God put His own Spirit into a body, and sent it down to us; for God is perpetually bestowing of His own Spirit to those who are capable of receiving it, although it is not by way of division and separation that He dwells in (the hearts of) the deserving. Nor is the Spirit, in our opinion, a body, any more than fire is a body, which God is said to be in the passage, Our God is a consuming fire. For all these are figurative expressions, employed to denote the nature of intelligent beings by means of familiar and corporeal terms. In the same way, too, if sins are called wood, and straw, and stubble, we shall not maintain that sins are corporeal; and if blessings are termed gold, and silver, and precious stones, we shall not maintain that blessings are corporeal; so also, if God be said to be a fire that consumes wood, and straw, and stubble, and all substance of sin, we shall not understand Him to be a body, so neither do we understand Him to be a body if He should be called fire. In this way, if God be called spirit, we do not mean that He is a body. For it is the custom of Scripture to give to intelligent beings the names of spirits and spiritual things, by way of distinction from those which are the objects of sense; as when Paul says, But our sufficiency is of God; who has also made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter kills, but the spirit gives life, where by the letter he means that exposition of Scripture which is apparent to the senses, while by the spirit that which is the object of the understanding. It is the same, too, with the expression, God is a Spirit. And because the prescriptions of the law were obeyed both by Samaritans and Jews in a corporeal and literal manner, our Saviour said to the Samaritan woman, The hour is coming, when neither in Jerusalem, nor in this mountain, shall you worship the Father. God is a Spirit; and they that worship Him must worship Him in spirit and in truth. And by these words He taught men that God must be worshipped not in the flesh, and with fleshly sacrifices, but in the spirit. And He will be understood to be a Spirit in proportion as the worship rendered to Him is rendered in spirit, and with understanding. It is not, however, with images that we are to worship the Father, but in truth, which came by Jesus Christ, after the giving of the law by Moses. For when we turn to the Lord (and the Lord is a Spirit ), He takes away the veil which lies upon the heart when Moses is read. 6.74. After this he returns to the subject of Marcion's opinions (having already spoken frequently of them), and states some of them correctly, while others he has misunderstood; these, however, it is not necessary for us to answer or refute. Again, after this he brings forward the various arguments that may be urged on Marcion's behalf, and also against him, enumerating what the opinions are which exonerate him from the charges, and what expose him to them; and when he desires to support the statement which declares that Jesus has been the subject of prophecy - in order to found a charge against Marcion and his followers - he distinctly asks, How could he, who was punished in such a manner, be shown to be God's Son, unless these things had been predicted of him? He next proceeds to jest, and, as his custom is, to pour ridicule upon the subject, introducing two sons of God, one the son of the Creator, and the other the son of Marcion's God; and he portrays their single combats, saying that the Theomachies of the Fathers are like the battles between quails; or that the Fathers, becoming useless through age, and falling into their dotage do not meddle at all with one another, but leave their sons to fight it out. The remark which he made formerly we will turn against himself: What old woman would not be ashamed to lull a child to sleep with such stories as he has inserted in the work which he entitles A True Discourse? For when he ought seriously to apply himself to argument, he leaves serious argument aside, and betakes himself to jesting and buffoonery, imagining that he is writing mimes or scoffing verses; not observing that such a method of procedure defeats his purpose, which is to make us abandon Christianity and give in our adherence to his opinions, which, perhaps, had they been stated with some degree of gravity, would have appeared more likely to convince, whereas since he continues to ridicule, and scoff, and play the buffoon, we answer that it is because he has no argument of weight (for such he neither had, nor could understand) that he has betaken himself to such drivelling.

Subjects of this text:

subject	book bibliographic info
adam, placed in the garden	Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 126
allegory'	Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 145
angel, angelology	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 261
apocrypha	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
blessing, priestly	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
bread, daily	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
bread, for tomorrow	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
bread	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182, 244, 261
church	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182, 244
community	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182, 244, 261
debts, debtor	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 261
debts	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182, 261
dialectic, and origen	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 172
disciples of jesus	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
eating	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
epiousios (daily)/epiousion	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 261
eternality, of life	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
eucharist	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
father	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
food	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182, 261
forgiveness, of debt	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182, 261
forgiveness	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
glory, glorification	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
god, kingdom of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
gospel, of john	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
gospel, of luke	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
gospel, of marcion	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
grammar, of scripture	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 172
habit (ἔθος), of scripture	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 172
hieronymus	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
imminent eschatological expectation	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
imperatives, as optatives	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 172
jesus, johannine	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
jesus, mission of	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
john (evangelist), johannine theology	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
liturgy	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
logica utens, of scriptural habits	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 172
moses	Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 145
origen, on septuagint habit	Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 126
origen	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244, 261
paul	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 172
persona (προσωπὸν)	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 172
petitions of the lords prayer, fifth	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182, 261
petitions of the lords prayer, second	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
petitions of the lords prayer, we	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
repentance	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 261
salvation	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
septuagint	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 172
sin	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182
theodore, on the septuagint	Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 126
vulgata	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 244
work	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182