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Tiresias: The Ancient Mediterranean Religions Source Database



10638
Tertullian, Against The Valentinians, 29


nanI will now collect from different sources, by way of conclusion, what they affirm concerning the dispensation of the whole human race. Having at first stated their views as to man's threefold nature - which was, however, united in one in the case of Adam - they then proceed after him to divide it (into three) with their special characteristics, finding opportunity for such distinction in the posterity of Adam himself, in which occurs a threefold division as to moral differences. Cain and Abel, and Seth, who were in a certain sense the sources of the human race, become the fountain-heads of just as many qualities of nature and essential character. The material nature, which had become reprobate for salvation, they assign to Cain; the animal nature, which was poised between divergent hopes, they find in Abel; the spiritual, preordained for certain salvation, they store up in Seth. In this way also they make a twofold distinction among souls, as to their property of good and evil- according to the material condition derived from Cain, or the animal from Abel. Men's spiritual state they derive over and above the other conditions, from Seth adventitiously, not in the way of nature, but of grace, in such wise that Achamoth infuses it among superior beings like rain into good souls, that is, those who are enrolled in the animal class. Whereas the material class - in other words, those which are bad souls- they say, never receive the blessings of salvation; for that nature they have pronounced to be incapable of any change or reform in its natural condition. This grain, then, of spiritual seed is modest and very small when cast from her hand, but under her instruction increases and advances into full conviction, as we have already said; and the souls, on this very account, so much excelled all others, that the Demiurge, even then in his ignorance, held them in great esteem. For it was from their list that he had been accustomed to select men for kings and for priests; and these even now, if they have once attained to a full and complete knowledge of these foolish conceits of theirs, since they are already naturalized in the fraternal bond of the spiritual state, will obtain a sure salvation, nay, one which is on all accounts their due.


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

12 results
1. New Testament, Mark, 4.22 (1st cent. CE - 1st cent. CE)

4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light.
2. New Testament, Matthew, 19.14 (1st cent. CE - 1st cent. CE)

19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven.
3. Clement of Alexandria, Excerpts From Theodotus, 56.2 (2nd cent. CE - 3rd cent. CE)

54. From Adam three natures were begotten. The first was the irrational, which was Cain's, the second the rational and just, which was Abel's, the third the spiritual, which was Seth's. Now that which is earthly is 'according to the image,' that which is psychical according to the 'likeness' of God, and that which is spiritual is according to the real nature; and with reference to these three, without the other children of Adam, it was said, 'This is the book of the generation of men.' And because Seth was spiritual he neither tends flocks nor tills the soil but produces a child, as spiritual things do. And him, who 'hoped to call upon the name of the Lord' who looked upward and whose 'citizenship is in heaven' – him the world does not contain.
4. Hippolytus, Refutation of All Heresies, 6.31.9 (2nd cent. CE - 3rd cent. CE)

5. Irenaeus, Refutation of All Heresies, 1.5.6, 1.6.1-1.6.2, 1.7.5 (2nd cent. CE - 3rd cent. CE)

6. Tertullian, Against Marcion, 2.14, 5.6 (2nd cent. CE - 3rd cent. CE)

2.14. On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who creates evil, but also makes peace; - so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, It is I who create evil. They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culp from mala pœn, confine to each of the two classes its own author - the devil as the author of the sinful evils (culp ), and God as the creator of penal evils (pœn ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good - evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its -population, was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet.
7. Tertullian, On Baptism, 18 (2nd cent. CE - 3rd cent. CE)

18. But they whose office it is, know that baptism is not rashly to be administered. Give to every one who begs you, has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: Give not the holy thing to the dogs, nor cast your pearls before swine; Matthew 7:6 and, Lay not hands easily on any; share not other men's sins. If Philip so easily baptized the chamberlain, let us reflect that a manifest and conspicuous evidence that the Lord deemed him worthy had been interposed. Acts 8:26-40 The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered - to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot. The Scripture which he was reading falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. But Paul too was, in fact, 'speedily' baptized: for Simon, his host, speedily recognized him to be an appointed vessel of election. God's approbation sends sure premonitory tokens before it; every petition may both deceive and be deceived. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary - if (baptism itself) is not so necessary - that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asks. For no less cause must the unwedded also be deferred - in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom - until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation.
8. Tertullian, On The Apparel of Women, 2.10 (2nd cent. CE - 3rd cent. CE)

9. Tertullian, Antidote For The Scorpion'S Sting, 11 (2nd cent. CE - 3rd cent. CE)

11. In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. He, says Jesus, who will value his own life also more than me, is not worthy of me, Luke 14:26 - that is, he who will rather live by denying, than die by confessing, me; and he who finds his life shall lose it; but he who loses it for my sake shall find it. Matthew 10:39 Therefore indeed he finds it, who, in winning life, denies; but he who thinks that he wins it by denying, will lose it in hell. On the other hand, he who, through confessing, is killed, will lose it for the present, but is also about to find it unto everlasting life. In fine, governors themselves, when they urge men to deny, say, Save your life; and, Do not lose your life. How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat, Matthew 10:19 He is preparing His own servants for what awaited them, He gives the assurance that the Holy Spirit will answer by them; and when He wishes a brother to be visited in prison, Matthew 25:36 He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect. Luke 18:7 In the parable also of the withering of the word Matthew 13:3 after the green blade had sprung up, He is drawing a picture with reference to the burning heat of persecutions. If these announcements are not understood as they are made, without doubt they signify something else than the sound indicates; and there will be one thing in the words, another in their meanings, as is the case with allegories, with parables, with riddles. Whatever wind of reasoning, therefore, these scorpions may catch (in their sails), with whatever subtlety they may attack, there is now one line of defense: an appeal will be made to the facts themselves, whether they occur as the Scriptures represent that they would; since another thing will then be meant in the Scriptures if that very one (which seems to be so) is not found in actual facts. For what is written, must needs come to pass. Besides, what is written will then come to pass, if something different does not. But, lo! We are both regarded as persons to be hated by all men for the sake of the name, as it is written; and are delivered up by our nearest of kin also, as it is written; and are brought before magistrates, and examined, and tortured, and make confession, and are ruthlessly killed, as it is written. So the Lord ordained. If He ordained these events otherwise, why do they not come to pass otherwise than He ordained them, that is, as He ordained them? And yet they do not come to pass otherwise than He ordained. Therefore, as they come to pass, so He ordained; and as He ordained, so they come to pass. For neither would they have been permitted to occur otherwise than He ordained, nor for His part would He have ordained otherwise than He would wish them to occur. Thus these passages of Scripture will not mean ought else than we recognise in actual facts; or if those events are not yet taking place which are announced, how are those taking place which have not been announced? For these events which are taking place have not been announced, if those which are announced are different, and not these which are taking place. Well now, seeing the very occurrences are met with in actual life which are believed to have been expressed with a different meaning in words, what would happen if they were found to have come to pass in a different manner than had been revealed? But this will be the waywardness of faith, not to believe what has been demonstrated, to assume the truth of what has not been demonstrated. And to this waywardness I will offer the following objection also, that if these events, which occur as is written, will not be the very ones which are announced, those too (which are meant) ought not to occur as is written, that they themselves also may not, after the example of these others, be in danger of exclusion, since there is one thing in the words and another in the facts; and there remains that even the events which have been announced are not seen when they occur, if they are announced otherwise than they have to occur. And how will those be believed (to have come to pass), which will not have been announced as they come to pass? Thus heretics, by not believing what is announced as it has been shown to have taken place, believe what has not been even announced.
10. Nag Hammadi, Eugnostos The Blessed, 13.7-13.14, 75.17-75.18 (3rd cent. CE - 3rd cent. CE)

11. Nag Hammadi, On The Origin of The World, 117.28-118.2, 125.5, 125.6, 125.14, 125.15, 125.16, 125.17, 125.18, 125.19 (3rd cent. CE - 3rd cent. CE)

12. Epiphanius, Panarion, 31.23.1-31.23.4 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abrasax, sethian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
adam Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
anthropology, tripartite Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
aristotle Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
autogenes Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
baptism, polemics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
baptism, sethian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
barbelo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
barbeloite, modern definitions Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
body, influence of Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
body Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
cain Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
church fathers, irenaeus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
clement of alexandria Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
creator archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
dupied Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57, 143
eschatology Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
ethics Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
gabriel, sethian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
gamaliel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
gnosticism/gnostics Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
gnosticism Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
gnostics, gnosticism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
grace, discriminatory grace/salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
human, conception of Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
human, tripartition Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
imago dei/image of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
kinglessness Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
kings Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
light, four lights of autogenes Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
logos, christ/word Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
man, rational being Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
man (anthropos) barbelo, first/immortal man Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
man (anthropos) barbelo, second man/son of man Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
marcion Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
merits Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
moralia Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
mother barbelo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
nag hammadi Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
ophites, the diagram Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
original sin, pre-augustinian traditional Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
paedobaptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
pharaoh Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
pistis (sophia) Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
plato Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
pneumatic, see also spiritual Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
predetermination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
providence, judaeo-christian type Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
psychic adam/eve/body, class Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
rationality Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
region, sublunary, astral Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
region, sublunary, divine Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
region, sublunary Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
regula fidei Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
salvation, discriminatory salvation/grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
samblo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
savior, christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
savior, seth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
seth, seed of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
seth Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57, 143
sethites my definition Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57
sophia, see also prunicus, wisdom, zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
sovereignty of god, judaeo-christian view Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
sovereignty of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
spirit, divine Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
spirit Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
spiritual, class Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 143
tertullian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 61
transformation Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
valentinian, anthropology' Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 191
valentinus, valentinians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 57, 143