Tiresias: The Ancient Mediterranean Religions Source Database

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Tatian, Oration To The Greeks, 25
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Intertexts (texts cited often on the same page as the searched text):

11 results
1. Anon., Didache, 11.2 (1st cent. CE - 2nd cent. CE)
2. New Testament, Acts, 8.9, 8.11, 13.6 (1st cent. CE - 2nd cent. CE) 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus
3. New Testament, Apocalypse, 9.21, 18.23, 21.8, 22.15 (1st cent. CE - 1st cent. CE) 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
4. Athenagoras, Apology Or Embassy For The Christians, 31, 35-36, 3 (2nd cent. CE - 2nd cent. CE) 3. Three things are alleged against us: atheism, Thyestean feasts, Œdipodean intercourse. But if these charges are true, spare no class: proceed at once against our crimes; destroy us root and branch, with our wives and children, if any Christian is found to live like the brutes. And yet even the brutes do not touch the flesh of their own kind; and they pair by a law of nature, and only at the regular season, not from simple wantonness; they also recognise those from whom they receive benefits. If any one, therefore, is more savage than the brutes, what punishment that he can endure shall be deemed adequate to such offenses? But, if these things are only idle tales and empty slanders, originating in the fact that virtue is opposed by its very nature to vice, and that contraries war against one another by a divine law (and you are yourselves witnesses that no such iniquities are committed by us, for you forbid informations to be laid against us), it remains for you to make inquiry concerning our life, our opinions, our loyalty and obedience to you and your house and government, and thus at length to grant to us the same rights (we ask nothing more) as to those who persecute us. For we shall then conquer them, unhesitatingly surrendering, as we now do, our very lives for the truth's sake.
5. Clement of Alexandria, Miscellanies, 1.15.71, 1.16.75, 1.16.80 (2nd cent. CE - 3rd cent. CE)
6. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)
7. Justin, First Apology, 26, 4-5, 61, 2 (2nd cent. CE - 2nd cent. CE) 2. Reason directs those who are truly pious and philosophical to honour and love only what is true, declining to follow traditional opinions, if these be worthless. For not only does sound reason direct us to refuse the guidance of those who did or taught anything wrong, but it is incumbent on the lover of truth, by all means, and if death be threatened, even before his own life, to choose to do and say what is right. Do you, then, since you are called pious and philosophers, guardians of justice and lovers of learning, give good heed, and hearken to my address; and if you are indeed such, it will be manifested. For we have come, not to flatter you by this writing, nor please you by our address, but to beg that you pass judgment, after an accurate and searching investigation, not flattered by prejudice or by a desire of pleasing superstitious men, nor induced by irrational impulse or evil rumours which have long been prevalent, to give a decision which will prove to be against yourselves. For as for us, we reckon that no evil can be done us, unless we be convicted as evil-doers or be proved to be wicked men; and you, you can kill, but not hurt us.
8. Justin, Dialogue With Trypho, 10 (2nd cent. CE - 2nd cent. CE) 10. And when they ceased, I again addressed them. Justin: Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do? Are our lives and customs also slandered among you? And I ask this: have you also believed concerning us, that we eat men; and that after the feast, having extinguished the lights, we engage in promiscuous concubinage? Or do you condemn us in this alone, that we adhere to such tenets, and believe in an opinion, untrue, as you think? Trypho: This is what we are amazed at, but those things about which the multitude speak are not worthy of belief; for they are most repugt to human nature. Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great, that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read, that that soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally. But you, despising this covet rashly, reject the consequent duties, and attempt to persuade yourselves that you know God, when, however, you perform none of those things which they do who fear God. If, therefore, you can defend yourself on these points, and make it manifest in what way you hope for anything whatsoever, even though you do not observe the law, this we would very gladly hear from you, and we shall make other similar investigations.
9. Minucius Felix, Octavius, 28, 38, 8, 27 (2nd cent. CE - 3rd cent. CE)
10. Tatian, Oration To The Greeks, 1.1, 5.1, 9.2, 15.1, 15.4, 29.1, 30.3, 31.1, 35.2 (2nd cent. CE - 2nd cent. CE)
11. Theophilus, To Autolycus, 3.3-3.4, 3.15 (2nd cent. CE - 3rd cent. CE) 3.3. For all these, having fallen in love with vain and empty reputation, neither themselves knew the truth, nor guided others to the truth: for the things which they said themselves convict them of speaking inconsistently; and most of them demolished their own doctrines. For not only did they refute one another, but some, too, even stultified their own teachings; so that their reputation has issued in shame and folly, for they are condemned by men of understanding. For either they made assertions concerning the gods, and afterwards taught that there was no god; or if they spoke even of the creation of the world, they finally said that all things were produced spontaneously. Yea, and even speaking of providence, they taught again that the world was not ruled by providence. But what? Did they not, when they essayed to write even of honourable conduct, teach the perpetration of lasciviousness, and fornication, and adultery; and did they not introduce hateful and unutterable wickedness? And they proclaim that their gods took the lead in committing unutterable acts of adultery, and in monstrous banquets. For who does not sing Saturn devouring his own children, and Jove his son gulping down Metis, and preparing for the gods a horrible feast, at which also they say that Vulcan, a lame blacksmith, did the waiting; and how Jove not only married Juno, his own sister, but also with foul mouth did abominable wickedness? And the rest of his deeds, as many as the poets sing, it is likely you are acquainted with. Why need I further recount the deeds of Neptune and Apollo, or Bacchus and Hercules, of the bosom-loving Minerva, and the shameless Venus, since in another place we have given a more accurate account of these? 3.4. Nor indeed was there any necessity for my refuting these, except that I see you still in dubiety about the word of the truth. For though yourself prudent, you endure fools gladly. Otherwise you would not have been moved by senseless men to yield yourself to empty words, and to give credit to the prevalent rumor wherewith godless lips falsely accuse us, who are worshippers of God, and are called Christians, alleging that the wives of us all are held in common and made promiscuous use of; and that we even commit incest with our own sisters, and, what is most impious and barbarous of all, that we eat human flesh. But further, they say that our doctrine has but recently come to light, and that we have nothing to allege in proof of what we receive as truth, nor of our teaching, but that our doctrine is foolishness. I wonder, then, chiefly that you, who in other matters are studious, and a scrutinizer of all things, give but a careless hearing to us. For, if it were possible for you, you would not grudge to spend the night in the libraries. 3.15. Consider, therefore, whether those who teach such things can possibly live indifferently, and be commingled in unlawful intercourse, or, most impious of all, eat human flesh, especially when we are forbidden so much as to witness shows of gladiators, lest we become partakers and abettors of murders. But neither may we see the other spectacles, lest our eyes and ears be defiled, participating in the utterances there sung. For if one should speak of cannibalism, in these spectacles the children of Thyestes and Tereus are eaten; and as for adultery, both in the case of men and of gods, whom they celebrate in elegant language for honours and prizes, this is made the subject of their dramas. But far be it from Christians to conceive any such deeds; for with them temperance dwells, self-restraint is practiced, monogamy is observed, chastity is guarded, iniquity exterminated, sin extirpated, righteousness exercised, law administered, worship performed, God acknowledged: truth governs, grace guards, peace screens them; the holy word guides, wisdom teaches, life directs, God reigns. Therefore, though we have much to say regarding our manner of life, and the ordices of God, the maker of all creation, we yet consider that we have for the present reminded you of enough to induce you to study these things, especially since you can now read [our writings] for yourself, that as you have been fond of acquiring information, you may still be studious in this direction also.

Subjects of this text:

subject	book bibliographic info
against the hellenes	Huttner (2013), Early Christianity in the Lycus Valley, 243
alexandria,platonism and stoicism in,ancient/barbarian wisdom,development of interest in	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64
antipater (second sophistic)	Huttner (2013), Early Christianity in the Lycus Valley, 243
apocryphal acts of the apostles	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
apollinarius of hierapolis	Huttner (2013), Early Christianity in the Lycus Valley, 243
apologists,generally	Esler (2000), The Early Christian World, 537
apologists	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
apostles,apostolic	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
asia (province)	Huttner (2013), Early Christianity in the Lycus Valley, 243
athenagoras	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
barbarians	Huttner (2013), Early Christianity in the Lycus Valley, 243
bible	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
books burnt in ephesus	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
cannibalism,accusations against early christians	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
clement of alexandria	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 456
cult statues (idols)	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
cynics,and greekness	Wolfsdorf (2020), Early Greek Ethics, 669
cyprus	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 456
demons	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
diogenes of sinope xx,xxv,contradictory perceptions of	Wolfsdorf (2020), Early Greek Ethics, 669
diogenes of sinope xx,xxv	Wolfsdorf (2020), Early Greek Ethics, 669
divination	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
dudley,d. r.	Wolfsdorf (2020), Early Greek Ethics, 669
duty (ta deonta)	Wolfsdorf (2020), Early Greek Ethics, 669
epicureanism,as school or sect	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
false teachers	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
fate	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
god,tatian	Esler (2000), The Early Christian World, 537
greek gods,statues (representation of gods)	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 456
greek identity,of diogenes	Wolfsdorf (2020), Early Greek Ethics, 669
hairesis	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
hegel,g. w. f.	Wolfsdorf (2020), Early Greek Ethics, 669
hellenes	Huttner (2013), Early Christianity in the Lycus Valley, 243
heresy,human origin of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 84
heresy,novelty of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83
heresy,reduction/amalgamation of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 84
irenaeus,other heresiological themes	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83
jewish succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
justin	Huttner (2013), Early Christianity in the Lycus Valley, 243; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
lucian of samosata	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64
magi,criticism as heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83
magic	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
martyr,justin,use of greek models for heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
meat	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
menander	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
miracle-healing	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
moses	Huttner (2013), Early Christianity in the Lycus Valley, 243
navia,l. e.	Wolfsdorf (2020), Early Greek Ethics, 669
p. aelius zeuxidemos (hierapolis)	Huttner (2013), Early Christianity in the Lycus Valley, 243
pagans	Huttner (2013), Early Christianity in the Lycus Valley, 243
paideia	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 65
perierga	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
philanthropia,of diogenes	Wolfsdorf (2020), Early Greek Ethics, 669
philosophers	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
philosophy	Huttner (2013), Early Christianity in the Lycus Valley, 243
phrygia (administrative district,province)	Huttner (2013), Early Christianity in the Lycus Valley, 243
pilhofer,peter	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64
provincial diet,koinon	Huttner (2013), Early Christianity in the Lycus Valley, 243
resurrection	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
ridicule,derision	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
sacrifice and sacrificial feasting,meat from'	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
sarapis/serapis	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 456
satan,and heresy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 84
sayre,f.	Wolfsdorf (2020), Early Greek Ethics, 669
schools (christian)	Huttner (2013), Early Christianity in the Lycus Valley, 243
sexuality	Huttner (2013), Early Christianity in the Lycus Valley, 243
simon of samaria	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
succession,heretical succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
succession	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
syncretism	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
synnada	Huttner (2013), Early Christianity in the Lycus Valley, 243
tatian,biography	Esler (2000), The Early Christian World, 537
tatian,theology	Esler (2000), The Early Christian World, 537
tatian	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84; Huttner (2013), Early Christianity in the Lycus Valley, 243; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 456
tatian and celsus,,conversion of tatian	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64, 65
tatian and celsus,,cultural history and hellenic deviance,tatian on	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64, 65
tatian and celsus,,greek corruption and barbarian purity,tatian on	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64, 65
tatian and celsus,,incoherence of tatians oration	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64
tatian and celsus	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64, 65
tertullian,de spectaculis	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
theatre	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113
theophilus	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
valentinus	Huttner (2013), Early Christianity in the Lycus Valley, 243
whittaker,molly	Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64
διαδοχή	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84
διατριβή	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84