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



10831
Theophilus, To Autolycus, 2.3


nanAnd of the gods of former times, if indeed they were begotten, the generation was sufficiently prolific. But now, where is their generation exhibited? For if of old they begot and were begotten, it is plain that even to the present time there should be gods begotten and born; or at least if it be not so, such a race will be reckoned impotent. For either they have grown old, and on that account no longer beget, or they have died out and no longer exist. For if the gods were begotten, they ought to be born even until now, as men, too, are born; yea, much more numerous should the gods be than men, as the Sibyl says:- For if the gods beget, and each remains Immortal, then the race of gods must be More numerous than mortals, and the throng So great that mortals find no room to stand. For if the children begotten of men who are mortal and short-lived make an appearance even until now, and men have not ceased to be born, so that cities and villages are full, and even the country places also are inhabited, how ought not the gods, who, according to your poets, do not die, much rather to beget and be begotten, since you say that the gods were produced by generation? And why was the mount which is called Olympus formerly inhabited by the gods, but now lies deserted? Or why did Jupiter, in days of yore, dwell on Ida, and was known to dwell there, according to Homer and other poets, but now is beyond ken? And why was he found only in one part of the earth, and not everywhere? For either he neglected the other parts, or was not able to be present everywhere and provide for all. For if he were, e.g., in an eastern place, he was not in the western; and if, on the other hand, he were present in the western parts, he was not in the eastern. But this is the attribute of God, the Highest and Almighty, and the living God, not only to be everywhere present, but also to see all things and to hear all, and by no means to be confined in a place; for if He were, then the place containing Him would be greater than He; for that which contains is greater than that which is contained. For God is not contained, but is Himself the place of all. But why has Jupiter left Ida? Was it because he died, or did that mountain no longer please him? And where has he gone? To heaven? No. But you will perhaps say, To Crete? Yes, for there, too, his tomb is shown to this day. Again, you will say, To Pisa, where he reflects glory on the hands of Phidias to this day. Let us, then, proceed to the writings of the philosophers and poets.


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

10 results
1. Philo of Alexandria, On The Confusion of Tongues, 136 (1st cent. BCE - 1st cent. CE)

136. But all places are filled at once by God, who surrounds them all and is not surrounded by any of them, to whom alone it is possible to be everywhere and also nowhere. Nowhere, because he himself created place and space at the same time that he created bodies, and it is impious to say that the Creator is contained in anything that he has created. Again, he is everywhere, because, having extended his powers so as to make them pervade earth, and water, and air, and heaven, he has left no portion of the world desolate, but, having collected everything together, he has bound them with chains which cannot be burst, so that they are never emancipated, on which account he is especially to be praised with hymns.
2. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)

3. Alcinous, Handbook of Platonism, 10.3 (2nd cent. CE - 2nd cent. CE)

4. Hermas, Mandates, 5.1.2-5.1.3, 5.2.5, 10.2.6 (2nd cent. CE - 2nd cent. CE)

5. Justin, Dialogue With Trypho, 127 (2nd cent. CE - 2nd cent. CE)

127. These passages of Scripture do not apply to the Father, but to the Word Justin: These and other such sayings are recorded by the lawgiver and by the prophets; and I suppose that I have stated sufficiently, that wherever God says, 'God went up from Abraham,' Genesis 18:22 or, 'The Lord spoke to Moses,' Exodus 6:29 and 'The Lord came down to behold the tower which the sons of men had built,' Genesis 11:5 or when 'God shut Noah into the ark,' Genesis 7:16 you must not imagine that the unbegotten God Himself came down or went up from any place. For the ineffable Father and Lord of all neither has come to any place, nor walks, nor sleeps, nor rises up, but remains in His own place, wherever that is, quick to behold and quick to hear, having neither eyes nor ears, but being of indescribable might; and He sees all things, and knows all things, and none of us escapes His observation; and He is not moved or confined to a spot in the whole world, for He existed before the world was made. How, then, could He talk with any one, or be seen by any one, or appear on the smallest portion of the earth, when the people at Sinai were not able to look even on the glory of Him who was sent from Him; and Moses himself could not enter into the tabernacle which he had erected, when it was filled with the glory of God; and the priest could not endure to stand before the temple when Solomon conveyed the ark into the house in Jerusalem which he had built for it? Therefore neither Abraham, nor Isaac, nor Jacob, nor any other man, saw the Father and ineffable Lord of all, and also of Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. Since, unless we thus comprehend the Scriptures, it must follow that the Father and Lord of all had not been in heaven when what Moses wrote took place: 'And the Lord rained upon Sodom fire and brimstone from the Lord out of heaven.' Genesis 19:24 and again, when it is thus said by David: 'Lift up your gates, you rulers; and be lifted up, you everlasting gates; and the King of glory shall enter;' and again, when He says: 'The Lord says to my Lord, Sit at My right hand, till I make Your enemies Your footstool.'
6. Nag Hammadi, The Gospel of Truth, 22.25 (3rd cent. CE - 3rd cent. CE)

7. Nag Hammadi, The Sophia of Jesus Christ, 96.3 (3rd cent. CE - 3rd cent. CE)

8. Pseudo-Justinus, Exhortation To The Greeks, 15.1 (3rd cent. CE - 5th cent. CE)

9. Pseudo-Justinus, De Monarchia, 2.4 (3rd cent. CE - 5th cent. CE)

10. Theodoret of Cyrus, Cure of The Greek Maladies, 2.30-2.31 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
apologetics vi deJauregui, Orphism and Christianity in Late Antiquity (2010), 222
apologist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
apuleius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
aristides, apologist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
athenagoras Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
circe Bacchi, Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics (2022) 89
clement of alexandria Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
divine fluidity Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
egypt deJauregui, Orphism and Christianity in Late Antiquity (2010), 222
god Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
linus deJauregui, Orphism and Christianity in Late Antiquity (2010), 222
monotheism Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177; deJauregui, Orphism and Christianity in Late Antiquity (2010), 222
musaeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 222
narrative Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
philo of alexandria Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
plato Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
platonism, middle Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
platonism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
polemic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
possession Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
providence' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
sallustius, neoplatonist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
self Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
son Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
spirit Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
stoicism, plutarch Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 848
syncretism deJauregui, Orphism and Christianity in Late Antiquity (2010), 222
vessel Harkins and Maier, Experiencing the Shepherd of Hermas (2022) 177
zeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 222