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

Tatian, Oration To The Greeks, 9.2

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

4 results
1. Irenaeus, Refutation of All Heresies, 1.13.4, 1.28, 3.23.8, 5.11 (2nd cent. CE - 3rd cent. CE)

5.11. They denominate themselves, however, Peratae, imagining that none of those things existing by generation can escape the determined lot for those things that derive their existence from generation. For if, says (the Peratic), anything be altogether begotten, it also perishes, as also is the opinion of the Sibyl. But we alone, he says, who are conversant with the necessity of generation, and the paths through which man has entered into the world, and who have been accurately instructed (in these matters), we alone are competent to proceed through and pass beyond destruction. But water, he says, is destruction; nor did the world, he says, perish by any other thing quicker than by water. Water, however, is that which rolls around among the Proastioi, (and) they assert (it to be) Cronus. For such a power, he says, is of the color of water; and this power, he says - that is, Cronus - none of those things existent by generation can escape. For Cronus is a cause to every generation, in regard of succumbing under destruction, and there could not exist (an instance of) generation in which Cronus does not interfere. This, he says, is what the poets also affirm, and what even appals the gods:- For know, he says, this earth and spacious heaven above, And Styx' flooded water, which is the oath That greatest is, and dreaded most by gods of happy life. And not only, he says, do the poets make this statement, but already also the very wisest men among the Greeks. And Heraclitus is even one of these, employing the following words: For to souls water becomes death. This death, (the Peratic) says, seizes the Egyptians in the Red Sea, along with their chariots. All, however, who are ignorant (of this fact), he says, are Egyptians. And this, they assert, is the departure from Egypt, (that is,) from the body. For they suppose little Egypt to be body, and that it crosses the Red Sea- that is, the water of corruption, which is Cronus - and that it reaches a place beyond the Red Sea, that is, generation; and that it comes into the wilderness, that is, that it attains a condition independent of generation, where there exist promiscuously all the gods of destruction and the God of salvation. Now, he says, the stars are the gods of destruction, which impose upon existent things the necessity of alterable generation. These, he says, Moses denominated serpents of the wilderness, which gnaw and utterly ruin those who imagined that they had crossed the Red Sea. To those, then, he says, who of the children of Israel were bitten in the wilderness, Moses exhibited the real and perfect serpent; and they who believed on this serpent were not bitten in the wilderness, that is, (were not assailed) by (evil) powers. No one therefore, he says, is there who is able to save and deliver those that come forth from Egypt, that is, from the body and from this world, unless alone the serpent that is perfect and replete with fullness. Upon this (serpent), he says, he who fixes his hope is not destroyed by the snakes of the wilderness, that is, by the gods of generation. (This statement) is written, he says, in a book of Moses. This serpent, he says, is the power that attended Moses, the rod that was turned into a serpent. The serpents, however, of the magicians - (that is,) the gods of destruction - withstood the power of Moses in Egypt, but the rod of Moses reduced them all to subjection and slew them. This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who finds him might not kill him. This, he says, is Cain, whose sacrifice the god of this world did not accept. The gory sacrifice, however, of Abel he approved of; for the ruler of this world rejoices in (offerings of) blood. This, he says, is he who appeared in the last days, in form of a man, in the times of Herod, being born after the likeness of Joseph, who was sold by the hand of his brethren, to whom alone belonged the coat of many colors. This, he says, is he who is according to the likeness of Esau, whose garment - he not being himself present - was blessed; who did not receive, he says, the benediction uttered by him of enfeebled vision. He acquired, however, wealth from a source independent of this, receiving nothing from him whose eyes were dim; and Jacob saw his countece, as a man beholds the face of God. In regard of this, he says, it has been written that Nebrod was a mighty hunter before the Lord. And there are, he says, many who closely imitate this (Nimrod): as numerous are they as the gnawing (serpents) which were seen in the wilderness by the children of Israel, from which that perfect serpent which Moses set up delivered those that were bitten. This, he says, is that which has been declared: In the same manner as Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up. According to the likeness of this was made in the desert the brazen serpent which Moses set up. of this alone, he says, the image is in heaven, always conspicuous in light. This, he says, is the great beginning respecting which Scripture has spoken. Concerning this, he says it has been declared: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God, all things were made by Him, and without Him was not one thing that was made. And what was formed in Him is life. And in Him, he says, has been formed Eve; (now) Eve is life. This, however, he says, is Eve, mother of all living, - a common nature, that is, of gods, angels, immortals, mortals, irrational creatures, (and) rational ones. For, he says, the expression all he uttered of all (existences). And if the eyes of any, he says, are blessed, this one, looking upward on the firmament, will behold at the mighty summit of heaven the beauteous image of the serpent, turning itself, and becoming an originating principle of every (species of) motion to all things that are being produced. He will (thereby) know that without him nothing consists, either of things in heaven, or things on earth. or things under the earth. Not night, not moon, not fruits, not generation, not wealth, not sustece, not anything at all of existent things, is without his guidance. In regard of this, he says, is the great wonder which is beheld in the firmament by those who are able to observe it. For, he says, at this top of his head, a fact which is more incredible than all things to those who are ignorant, are setting and rising mingled one with other. This it is in regard of which ignorance is in the habit of affirming: in heaven Draco revolves, marvel mighty of monster dread. And on both sides of him have been placed Corona and Lyra; and above, near the top itself of the head, is visible the piteous man Engonasis, Holding the right foot's end of Draco fierce. And at the back of Engonasis is an imperfect serpent, with both hands tightly secured by Anguitenens, and being hindered from touching Corona that lies beside the perfect serpent.
2. Justin, First Apology, 61 (2nd cent. CE - 2nd cent. CE)

61. I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.
3. Tatian, Oration To The Greeks, 5.1, 15.1, 15.4 (2nd cent. CE - 2nd cent. CE)

4. Epiphanius, Panarion, 26.9 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject book bibliographic info
apologists, generally Esler, The Early Christian World (2000) 537
baptism, rebirth Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
baptism, salvation Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
elchasites Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
epiphanius of salamis Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
free choice, christian Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
god, tatian Esler, The Early Christian World (2000) 537
irenaeus of lyons Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
marcionites Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
peretae Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
phibionites Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558
tatian, biography Esler, The Early Christian World (2000) 537
tatian, theology' Esler, The Early Christian World (2000) 537
tatian Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 558