Tiresias: The Ancient Mediterranean Religions Source Database

10655

Tertullian, Prescription Against Heretics, 7
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Hebrew Bible, Daniel, 7 (2nd cent. BCE - 2nd cent. BCE)
2. New Testament, 1 John, 2.7-2.8 (1st cent. CE - 1st cent. CE) 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines.
3. New Testament, 1 Corinthians, 11.3 (1st cent. CE - 1st cent. CE) 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God.
4. New Testament, Acts, 9.1-9.19 (1st cent. CE - 2nd cent. CE) 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus.
5. New Testament, John, 11.48, 13.34 (1st cent. CE - 1st cent. CE) 11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another.
6. New Testament, Matthew, 5.17-5.19, 5.21, 5.33, 7.12, 9.17, 15.3, 19.17, 21.43, 22.7, 22.40 (1st cent. CE - 1st cent. CE) 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 9.17. Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.40. The whole law and the prophets depend on these two commandments.
7. Hippolytus, Refutation of All Heresies, 6.29 (2nd cent. CE - 3rd cent. CE) 6.29. The quaternion, then, advocated by Valentinus, is a source of the everlasting nature having roots; and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called Spirit, and the Demiurge Soul, and the Devil the ruler of this world, and Beelzebub the (ruler) of demons. These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident. In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the Joint Fruit of the Pleroma, (who is) the Logos, (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the Joint Fruit of the Pleroma. And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul. Genesis 2:7 This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn, or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi. And these are the Logoi that have been dispersed from above, from the Joint Fruit of the Pleroma and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man, Ephesians 3:14-18 - that is, the natural (man), not the corporeal (one), - that you may be able to understand what is the depth, which is the Father of the universe, and what is the breadth, which is Staurus, the limit of the Pleroma, or what is the length, that is, the Pleroma of the Aeons. Wherefore, he says, the natural man receives not the things of the Spirit of God, for they are foolishness unto him; 1 Corinthians 2:14 but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world.
8. Irenaeus, Refutation of All Heresies, 1.25.6, 1.27, 2.10.2, 2.14.4 (2nd cent. CE - 3rd cent. CE)
9. Tertullian, Against Marcion, 1.2, 2.20 (2nd cent. CE - 3rd cent. CE) 1.2. The heretic of Pontus introduces two Gods, like the twin Symplegades of his own shipwreck: One whom it was impossible to deny, i.e. our Creator; and one whom he will never be able to prove, i.e. his own god. The unhappy man gained the first idea of his conceit from the simple passage of our Lord's saying, which has reference to human beings and not divine ones, wherein He disposes of those examples of a good tree and a corrupt one; how that the good tree brings not forth corrupt fruit, neither the corrupt tree good fruit. Which means, that an honest mind and good faith cannot produce evil deeds, any more than an evil disposition can produce good deeds. Now (like many other persons now-a-days, especially those who have an heretical proclivity), while morbidly brooding over the question of the origin of evil, his perception became blunted by the very irregularity of his researches; and when he found the Creator declaring, I am He that creates evil, Isaiah 45:7 inasmuch as he had already concluded from other arguments, which are satisfactory to every perverted mind, that God is the author of evil, so he now applied to the Creator the figure of the corrupt tree bringing forth evil fruit, that is, moral evil, and then presumed that there ought to be another god, after the analogy of the good tree producing its good fruit. Accordingly, finding in Christ a different disposition, as it were - one of a simple and pure benevolence - differing from the Creator, he readily argued that in his Christ had been revealed a new and strange divinity; and then with a little leaven he leavened the whole lump of the faith, flavouring it with the acidity of his own heresy. He had, moreover, in one Cerdon an abettor of this blasphemy - a circumstance which made them the more readily think that they saw most clearly their two gods, blind though they were; for, in truth, they had not seen the one God with soundness of faith. To men of diseased vision even one lamp looks like many. One of his gods, therefore, whom he was obliged to acknowledge, he destroyed by defaming his attributes in the matter of evil; the other, whom he laboured so hard to devise, he constructed, laying his foundation in the principle of good. In what articles he arranged these natures, we show by our own refutations of them. 2.20. But these saucy cuttles (of heretics) under the figure of whom the law about things to be eaten Deuteronomy 14 prohibited this very kind of piscatory aliment, as soon as they find themselves confuted, eject the black venom of their blasphemy, and so spread about in all directions the object which (as is now plain) they severally have in view, when they put forth such assertions and protestations as shall obscure and tarnish the rekindled light of the Creator's bounty. We will, however, follow their wicked design, even through these black clouds, and drag to light their tricks of dark calumny, laying to the Creator's charge with special emphasis the fraud and theft of gold and silver which the Hebrews were commanded by Him to practise against the Egyptians. Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels. The Hebrews assert a counter claim, alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces which they had built. What shall be your verdict, you discoverer of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides, of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say, the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater damages, insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only a farthing a day a piece. Which, however, were the more in number - those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater - the grievance of the Egyptians against the Hebrews, or the favour which they displayed towards them? Were free men reduced to servile labour, in order that the Hebrews might simply proceed against the Egyptians by action at law for injuries; or in order that their officers might on their benches sit and exhibit their backs and shoulders shamefully mangled by the fierce application of the scourge? It was not by a few plates and cup - in all cases the property, no doubt, of still fewer rich men - that any one would pronounce that compensation should have been awarded to the Hebrews, but both by all the resources of these and by the contributions of all the people. If, therefore, the case of the Hebrews be a good one, the Creator's case must likewise be a good one; that is to say, his command, when He both made the Egyptians unconsciously grateful, and also gave His own people their discharge in full at the time of their migration by the scanty comfort of a tacit requital of their long servitude. It was plainly less than their due which He commanded to be exacted. The Egyptians ought to have given back their men-children also to the Hebrews.
10. Tertullian, On The Soul, 23.4 (2nd cent. CE - 3rd cent. CE)
11. Tertullian, On The Apparel of Women, 1.1 (2nd cent. CE - 3rd cent. CE)
12. Tertullian, Prescription Against Heretics, 7.10-7.11, 8.3, 20.4-20.9, 21.4, 21.7 (2nd cent. CE - 3rd cent. CE)
13. Eusebius of Caesarea, Ecclesiastical History, 5.13 (3rd cent. CE - 4th cent. CE)
14. Eusebius of Caesarea, Life of Constantine, 3.64, 3.66 (3rd cent. CE - 4th cent. CE) 3.64. Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? 3.66. Thus were the lurking-places of the heretics broken up by the emperor's command, and the savage beasts they harbored (I mean the chief authors of their impious doctrines) driven to flight. of those whom they had deceived, some, intimidated by the emperor's threats, disguising their real sentiments, crept secretly into the Church. For since the law directed that search should be made for their books, those of them who practiced evil and forbidden arts were detected, and these were ready to secure their own safety by dissimulation of every kind. Others, however, there were, who voluntarily and with real sincerity embraced a better hope. Meantime the prelates of the several churches continued to make strict inquiry, utterly rejecting those who attempted an entrance under the specious disguise of false pretenses, while those who came with sincerity of purpose were proved for a time, and after sufficient trial numbered with the congregation. Such was the treatment of those who stood charged with rank heresy: those, however, who maintained no impious doctrine, but had been separated from the one body through the influence of schismatic advisers, were received without difficulty or delay. Accordingly, numbers thus revisited, as it were, their own country after an absence in a foreign land, and acknowledged the Church as a mother from whom they had wandered long, and to whom they now returned with joy and gladness. Thus the members of the entire body became united, and compacted in one harmonious whole; and the one catholic Church, at unity with itself, shone with full luster, while no heretical or schismatic body anywhere continued to exist. And the credit of having achieved this mighty work our Heaven-protected emperor alone, of all who had gone before him, was able to attribute to himself.
15. Plotinus, Enneads, 2.9.6 (3rd cent. CE - 3rd cent. CE)
16. Jerome, On Illustrious Men, 53 (5th cent. CE - 5th cent. CE)
17. Isidore of Seville, Etymologies, 8.3.6 (6th cent. CE - 7th cent. CE)

Subjects of this text:

subject	book bibliographic info
academy	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
aetius	Fowler, Plato in the Third Sophistic (2014) 15
anathema	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
angels	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
apelles, marcionite	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256, 415
apologists, apologetic	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
apostles, apostolic	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
apostolic church	Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 175
aristotle	Fowler, Plato in the Third Sophistic (2014) 15; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
athenagoras	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
atomism	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
augustine	Fowler, Plato in the Third Sophistic (2014) 15
baptism	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
basilicus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
bible	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161, 283; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
bishops	Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 175
carpocrates	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
christ, and supersessionism	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
christianity / christians	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
church	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
city, symbolic city	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
converts, conversion	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
cosmos, cosmology, nature	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
creation	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
cult statues (idols)	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
curiosity	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86, 283
cynicism, cynics	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
cynics	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 256
daniel-hughes, carly	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
death	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
demons	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
dialectic	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
disease, illness	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86
doctrine	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
dunning, benjamin	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
educated, erudite	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256, 415
elements	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
empedocles	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 256
epicurean	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256
epicureanism, epicureans	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161, 283
error	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
ethics	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
evil	Fowler, Plato in the Third Sophistic (2014) 15; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
fables, myths	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
faith	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
general education	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256
gnosticism	Fowler, Plato in the Third Sophistic (2014) 15
gnostics	Fowler, Plato in the Third Sophistic (2014) 15; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
good	Fowler, Plato in the Third Sophistic (2014) 15
gospels	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86, 161
grammatikoi, schools of	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 256
gregory of nyssa	Fowler, Plato in the Third Sophistic (2014) 15
heraclitus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
heresy /\u2009heretics	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
heretics see also donatists manichaeans, tertullians scriptural interpretation against	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
hippolytus	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
historia augusta	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 130
homonymy, immortality	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
idolatry	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
incarnation	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
inquisition	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86
irenaeus	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
jerusalem	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
jewish community, christian polemic against	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
jews, jewish	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255
jews, kingdom of	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
jews	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
johannine literature	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
john	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
judaeo-christian tradition	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
julian	Fowler, Plato in the Third Sophistic (2014) 15
laws	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
magic	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86, 161
mara bar serapion	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
marcion	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256, 415; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
marcionites	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
matthew	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
menander	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
milesian tale	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 130
movement of the stars	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86
myth (mythos), gnostic	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 130
nasrallah, laura	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
natural philosophy, natural philosophers	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86, 283
naukleros	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256
navicularius	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256
neoplatonic/neoplatonism/neoplatonist	Fowler, Plato in the Third Sophistic (2014) 15
new testament	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
old testament, tertullians interpretation of	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
old testament	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 415
origen	Fowler, Plato in the Third Sophistic (2014) 15
orphism	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 130
pagan/paganism	Fowler, Plato in the Third Sophistic (2014) 15
pagan	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
paul	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
peripatos	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
philosophers	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86, 161, 283
philosophy, and tertullian	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
philosophy	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
pilate	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
plato	Fowler, Plato in the Third Sophistic (2014) 15; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
platonism	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 256, 415; Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 130
platonism / platonic	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
platonist	Fowler, Plato in the Third Sophistic (2014) 15
plotinus	Fowler, Plato in the Third Sophistic (2014) 15
polytheism	Fowler, Plato in the Third Sophistic (2014) 15
popular philosophy, platitudes	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255
possessions, wealth	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256
potitus	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
praescriptiones	Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 175
pride	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86
propaedeutic	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255
providence	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
providence (pronoia)	Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
pythagoras	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
pythagoreans	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
resurrection, competing definitions of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
resurrection, nature of (relationship to embodiment)	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
resurrection, principle of continuity	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
resurrection, purpose of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
resurrection, timing of'	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
rhetor	Fowler, Plato in the Third Sophistic (2014) 15
rhodon	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
roman law, against heresy	Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 175
romans	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
rome	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
sadducees	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
second sophistic/δευτέρα σοφιστική	Fowler, Plato in the Third Sophistic (2014) 15
sermon on the mount	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
sex	Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 130
shipowners	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256
sin	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86, 283
socially elevated	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256
socrates	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
socrates scholasticus	Fowler, Plato in the Third Sophistic (2014) 15
sophist	Fowler, Plato in the Third Sophistic (2014) 15
soul	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
stoicism, stoics	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 255, 256, 415; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161, 283
supersessionism	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
superstition	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 283
syneros	Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 415
tertullian, adversus judaeos	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
tertullian, de praescriptione haereticorum	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
tertullian, deceptiveness of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
tertullian, scriptural interpretation against heretics	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
tertullian, scriptural interpretation against nonchristians	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 95
tertullian, theodicy	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
tertullian	Fowler, Plato in the Third Sophistic (2014) 15; Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 175; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 207
tertullian of carthage, and new prophecy	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, and philosophy	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, and women	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, de anima	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, dress	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, soteriology	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
tertullian of carthage, vision	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45
third sophistic	Fowler, Plato in the Third Sophistic (2014) 15
tumour, swelling	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86
ullmann, walter	Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 175
universe	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 86
valentinians	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
valentinus	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 221
waszink, j.	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 100
wisdom	Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 161
women	Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 45