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



11941
Council Of Elvira, Can., 69
NaN


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

8 results
1. Hebrew Bible, Deuteronomy, 13.13-13.19 (9th cent. BCE - 3rd cent. BCE)

13.13. כִּי־תִשְׁמַע בְּאַחַת עָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לָשֶׁבֶת שָׁם לֵאמֹר׃ 13.14. יָצְאוּ אֲנָשִׁים בְּנֵי־בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת־יֹשְׁבֵי עִירָם לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃ 13.15. וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ הֵיטֵב וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר נֶעֶשְׂתָה הַתּוֹעֵבָה הַזֹּאת בְּקִרְבֶּךָ׃ 13.16. הַכֵּה תַכֶּה אֶת־יֹשְׁבֵי הָעִיר ההוא [הַהִיא] לְפִי־חָרֶב הַחֲרֵם אֹתָהּ וְאֶת־כָּל־אֲשֶׁר־בָּהּ וְאֶת־בְּהֶמְתָּהּ לְפִי־חָרֶב׃ 13.17. וְאֶת־כָּל־שְׁלָלָהּ תִּקְבֹּץ אֶל־תּוֹךְ רְחֹבָהּ וְשָׂרַפְתָּ בָאֵשׁ אֶת־הָעִיר וְאֶת־כָּל־שְׁלָלָהּ כָּלִיל לַיהוָה אֱלֹהֶיךָ וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד׃ 13.18. וְלֹא־יִדְבַּק בְּיָדְךָ מְאוּמָה מִן־הַחֵרֶם לְמַעַן יָשׁוּב יְהוָה מֵחֲרוֹן אַפּוֹ וְנָתַן־לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃ 13.19. כִּי תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי יְהוָה אֱלֹהֶיךָ׃ 13.13. If thou shalt hear tell concerning one of thy cities, which the LORD thy God giveth thee to dwell there, saying:" 13.14. ’Certain base fellows are gone out from the midst of thee, and have drawn away the inhabitants of their city, saying: Let us go and serve other gods, which ye have not known’;" 13.15. then shalt thou inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought in the midst of thee;" 13.16. thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein and the cattle thereof, with the edge of the sword." 13.17. And thou shalt gather all the spoil of it into the midst of the broad place thereof, and shall burn with fire the city, and all the spoil thereof every whit, unto the LORD thy God; and it shall be a heap for ever; it shall not be built again." 13.18. And there shall cleave nought of the devoted thing to thy hand, that the LORD may turn from the fierceness of His anger, and show thee mercy, and have compassion upon thee, and multiply thee, as He hath sworn unto thy fathers;" 13.19. when thou shalt hearken to the voice of the LORD thy God, to keep all His commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God."
2. Septuagint, 1 Maccabees, 2.23-2.25 (2nd cent. BCE - 2nd cent. BCE)

2.23. When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command. 2.24. When Mattathias saw it, be burned with zeal and his heart was stirred. He gave vent to righteous anger; he ran and killed him upon the altar. 2.25. At the same time he killed the kings officer who was forcing them to sacrifice, and he tore down the altar.
3. Tertullian, Against Marcion, 4.34 (2nd cent. CE - 3rd cent. CE)

4.34. But Christ prohibits divorce, saying, Whosoever puts away his wife, and marries another, commits adultery; and whosoever marries her that is put away from her husband, also commits adultery. Luke 16:18 In order to forbid divorce, He makes it unlawful to marry a woman that has been put away. Moses, however, permitted repudiation in Deuteronomy: When a man has taken a wife, and has lived with her, and it come to pass that she find no favour in his eyes, because he has found unchastity in her; then let him write her a bill of divorcement and give it in her hand, and send her away out of his house. Deuteronomy 24:1 You see, therefore, that there is a difference between the law and the gospel - between Moses and Christ? To be sure there is! But then you have rejected that other gospel which witnesses to the same verity and the same Christ. There, while prohibiting divorce, He has given us a solution of this special question respecting it: Moses, says He, because of the hardness of your hearts, suffered you to give a bill of divorcement; but from the beginning it was not so Matthew 19:8 - for this reason, indeed, because He who had made them male and female had likewise said, They two shall become one flesh; what therefore God has joined together, let not man put asunder. Matthew 19:4, 6 Now, by this answer of His (to the Pharisees), He both sanctioned the provision of Moses, who was His own (servant), and restored to its primitive purpose the institution of the Creator, whose Christ He was. Since, however, you are to be refuted out of the Scriptures which you have received, I will meet you on your own ground, as if your Christ were mine. When, therefore, He prohibited divorce, and yet at the same time represented the Father, even Him who united male and female, must He not have rather exculpated than abolished the enactment of Moses? But, observe, if this Christ be yours when he teaches contrary to Moses and the Creator, on the same principle must He be mine if I can show that His teaching is not contrary to them. I maintain, then, that there was a condition in the prohibition which He now made of divorce; the case supposed being, that a man put away his wife for the express purpose of marrying another. His words are: Whosoever puts away his wife, and marries another, commits adultery; and whosoever marries her that is put away from her husband, also commits adultery, Luke 16:18 - put away, that is, for the reason wherefore a woman ought not to be dismissed, that another wife may be obtained. For he who marries a woman who is unlawfully put away is as much of an adulterer as the man who marries one who is un-divorced. Permanent is the marriage which is not rightly dissolved; to marry, therefore, while matrimony is undissolved, is to commit adultery. Since, therefore, His prohibition of divorce was a conditional one, He did not prohibit absolutely; and what He did not absolutely forbid, that He permitted on some occasions, when there is an absence of the cause why He gave His prohibition. In very deed His teaching is not contrary to Moses, whose precept He partially defends, I will not say confirms. If, however, you deny that divorce is in any way permitted by Christ, how is it that you on your side destroy marriage, not uniting man and woman, nor admitting to the sacrament of baptism and of the eucharist those who have been united in marriage anywhere else, unless they should agree together to repudiate the fruit of their marriage, and so the very Creator Himself? Well, then, what is a husband to do in your sect, if his wife commit adultery? Shall he keep her? But your own apostle, you know, does not permit the members of Christ to be joined to a harlot. 1 Corinthians 6:15 Divorce, therefore, when justly deserved, has even in Christ a defender. So that Moses for the future must be considered as being confirmed by Him, since he prohibits divorce in the same sense as Christ does, if any unchastity should occur in the wife. For in the Gospel of Matthew he says, Whosoever shall put away his wife, saving for the cause of fornication, causes her to commit adultery. Matthew 5:32 He also is deemed equally guilty of adultery, who marries a woman put away by her husband. The Creator, however, except on account of adultery, does not put asunder what He Himself joined together, the same Moses in another passage enacting that he who had married after violence to a damsel, should thenceforth not have it in his power to put away his wife. Deuteronomy 22:28-29 Now, if a compulsory marriage contracted after violence shall be permanent, how much rather shall a voluntary one, the result of agreement! This has the sanction of the prophet: You shall not forsake the wife of your youth. Malachi 2:15 Thus you have Christ following spontaneously the tracks of the Creator everywhere, both in permitting divorce and in forbidding it. You find Him also protecting marriage, in whatever direction you try to escape. He prohibits divorce when He will have the marriage inviolable; He permits divorce when the marriage is spotted with unfaithfulness. You should blush when you refuse to unite those whom even your Christ has united; and repeat the blush when you disunite them without the good reason why your Christ would have them separated. I have now to show whence the Lord derived this decision of His, and to what end He directed it. It will thus become more fully evident that His object was not the abolition of the Mosaic ordice by any suddenly devised proposal of divorce; because it was not suddenly proposed, but had its root in the previously mentioned John. For John reproved Herod, because he had illegally married the wife of his deceased brother, who had a daughter by her (a union which the law permitted only on the one occasion of the brother dying childless, when it even prescribed such a marriage, in order that by his own brother, and from his own wife, seed might be reckoned to the deceased husband), Deuteronomy 25:5-6 and was in consequence cast into prison, and finally, by the same Herod, was even put to death. The Lord having therefore made mention of John, and of course of the occurrence of his death, hurled His censure against Herod in the form of unlawful marriages and of adultery, pronouncing as an adulterer even the man who married a woman that had been put away from her husband. This he said in order the more severely to load Herod with guilt, who had taken his brother's wife, after she had been loosed from her husband not less by death than by divorce; who had been impelled thereto by his lust, not by the prescription of the (Levirate) law - for, as his brother had left a daughter, the marriage with the widow could not be lawful on that very account; and who, when the prophet asserted against him the law, had therefore put him to death. The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man tormented in hell, and the poor man resting in Abraham's bosom. Luke 16:19-31 For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage. It sets forth in bold outline the end of both of them, the torments of Herod and the comfort of John, that even now Herod might hear that warning: They have there Moses and the prophets, let them hear them. Luke 16:29 Marcion, however, violently turns the passage to another end, and decides that both the torment and the comfort are retributions of the Creator reserved in the next life for those who have obeyed the law and the prophets; while he defines the heavenly bosom and harbour to belong to Christ and his own god. Our answer to this is, that the Scripture itself which dazzles his sight expressly distinguishes between Abraham's bosom, where the poor man dwells, and the infernal place of torment. Hell (I take it) means one thing, and Abraham's bosom another. A great gulf is said to separate those regions, and to hinder a passage from one to the other. Besides, the rich man could not have lifted up his eyes, Luke 16:23 and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth. It must therefore be evident to every man of intelligence who has ever heard of the Elysian fields, that there is some determinate place called Abraham's bosom, and that it is designed for the reception of the souls of Abraham's children, even from among the Gentiles (since he is the father of many nations, which must be classed among his family), and of the same faith as that wherewithal he himself believed God, without the yoke of the law and the sign of circumcision. This region, therefore, I call Abraham's bosom. Although it is not in heaven, it is yet higher than hell, and is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrection of all men with the full recompense of their reward. This consummation will then be manifested in heavenly promises, which Marcion, however, claims for his own god, just as if the Creator had never announced them. Amos, however, tells us of those stories towards heaven which Christ builds- of course for His people. There also is that everlasting abode of which Isaiah asks, Who shall declare unto you the eternal place, but He (that is, of course, Christ) who walks in righteousness, speaks of the straight path, hates injustice and iniquity? Now, although this everlasting abode is promised, and the ascending stories (or steps) to heaven are built by the Creator, who further promises that the seed of Abraham shall be even as the stars of heaven, by virtue certainly of the heavenly promise, why may it not be possible, without any injury to that promise, that by Abraham's bosom is meant some temporary receptacle of faithful souls, wherein is even now delineated an image of the future, and where is given some foresight of the glory of both judgments? If so, you have here, O heretics, during your present lifetime, a warning that Moses and the prophets declare one only God, the Creator, and His only Christ, and how that both awards of everlasting punishment and eternal salvation rest with Him, the one only God, who kills and who makes alive. Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command. This is true enough. For the apostles had by that time sufficiently heard Moses and the prophets, for they had followed Christ, being persuaded by Moses and the prophets. For even Peter would not have been able to say, You are the Christ, Luke 9:20 unless he had beforehand heard and believed Moses and the prophets, by whom alone Christ had been hitherto announced. Their faith, indeed, had deserved this confirmation by such a voice from heaven as should bid them hear Him, whom they had recognized as preaching peace, announcing glad tidings, promising an everlasting abode, building for them steps upwards into heaven. Down in hell, however, it was said concerning them: They have Moses and the prophets; let them hear them!- even those who did not believe them or at least did not sincerely believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raises up the poor from dunghills. Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods, but only a difference in the actual matters before us.
4. Tertullian, Exhortation To Chastity, 9 (2nd cent. CE - 3rd cent. CE)

5. Tertullian, On Monogamy, 10.4 (2nd cent. CE - 3rd cent. CE)

6. Cyprian, Exhortation To Martyrdom, "5" (3rd cent. CE - 3rd cent. CE)

7. Origen, Against Celsus, 1.28 (3rd cent. CE - 3rd cent. CE)

1.28. And since, in imitation of a rhetorician training a pupil, he introduces a Jew, who enters into a personal discussion with Jesus, and speaks in a very childish manner, altogether unworthy of the grey hairs of a philosopher, let me endeavour, to the best of my ability, to examine his statements, and show that he does not maintain, throughout the discussion, the consistency due to the character of a Jew. For he represents him disputing with Jesus, and confuting Him, as he thinks, on many points; and in the first place, he accuses Him of having invented his birth from a virgin, and upbraids Him with being born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt on account of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly elated on account of them, and by means of these proclaimed himself a God. Now, as I cannot allow anything said by unbelievers to remain unexamined, but must investigate everything from the beginning, I give it as my opinion that all these things worthily harmonize with the predictions that Jesus is the Son of God.
8. Council of Elvira, Can., 60, 65, 73, 59



Subjects of this text:

subject book bibliographic info
apollo Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
council/synod, of elvira Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
cyprian of carthage Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
divorce, biblical law Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 168
divorce, hardness of their hearts Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 168
divorce, second marriage Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 168
elvira, spain Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
great persecution Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
idols Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
liability, rape of married woman Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 168
martyr Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
mattathias, maccabee Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
origen Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 168
origen of alexandria Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
persecution Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
rape, exemption from divorce' Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 168
sacrifice Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
shepherd of hermas Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 168
spain Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46
tertullian Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 168
zeus Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 46