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Tiresias: The Ancient Mediterranean Religions Source Database

New Testament, Philemon, 3.13

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

7 results
1. New Testament, 1 Timothy, 6.14-6.15 (1st cent. CE - 1st cent. CE)

6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;
2. New Testament, 2 Corinthians, 4.16 (1st cent. CE - 1st cent. CE)

3. New Testament, Philemon, 3.11-3.12, 3.14 (1st cent. CE - 1st cent. CE)

4. New Testament, Philippians, 3.8, 3.10-3.14 (1st cent. CE - 1st cent. CE)

3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus.
5. Justin, First Apology, 8, 4 (2nd cent. CE - 2nd cent. CE)

4. By the mere application of a name, nothing is decided, either good or evil, apart from the actions implied in the name; and indeed, so far at least as one may judge from the name we are accused of, we are most excellent people. But as we do not think it just to beg to be acquitted on account of the name, if we be convicted as evil-doers, so, on the other hand, if we be found to have committed no offense, either in the matter of thus naming ourselves, or of our conduct as citizens, it is your part very earnestly to guard against incurring just punishment, by unjustly punishing those who are not convicted. For from a name neither praise nor punishment could reasonably spring, unless something excellent or base in action be proved. And those among yourselves who are accused you do not punish before they are convicted; but in our case you receive the name as proof against us, and this although, so far as the name goes, you ought rather to punish our accusers. For we are accused of being Christians, and to hate what is excellent (Chrestian) is unjust. Again, if any of the accused deny the name, and say that he is not a Christian, you acquit him, as having no evidence against him as a wrong-doer; but if any one acknowledge that he is a Christian, you punish him on account of this acknowledgment. Justice requires that you inquire into the life both of him who confesses and of him who denies, that by his deeds it may be apparent what kind of man each is. For as some who have been taught by the Master, Christ, not to deny Him, give encouragement to others when they are put to the question, so in all probability do those who lead wicked lives give occasion to those who, without consideration, take upon them to accuse all the Christians of impiety and wickedness. And this also is not right. For of philosophy, too, some assume the name and the garb who do nothing worthy of their profession; and you are well aware, that those of the ancients whose opinions and teachings were quite diverse, are yet all called by the one name of philosophers. And of these some taught atheism; and the poets who have flourished among you raise a laugh out of the uncleanness of Jupiter with his own children. And those who now adopt such instruction are not restrained by you; but, on the contrary, you bestow prizes and honours upon those who euphoniously insult the gods.
6. Tertullian, On Flight In Persecution, 9.4 (2nd cent. CE - 3rd cent. CE)

7. Eusebius of Caesarea, Ecclesiastical History, 5.16.21 (3rd cent. CE - 4th cent. CE)

5.16.21. For some of the heresies have a great many martyrs; but surely we shall not on that account agree with them or confess that they hold the truth. And first, indeed, those called Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs for Christ; yet they do not confess Christ himself in truth.A little farther on he continues:

Subjects of this text:

subject book bibliographic info
alexander (martyr from eumeneia) Tabbernee (2007) 216
alexander (montanist) Tabbernee (2007) 216
anonymous (anti-montanist) Tabbernee (2007) 216
apamea (dinar),martyrdoms at Tabbernee (2007) 216
apamea (dinar),montanists at Tabbernee (2007) 216
baptism Mcglothlin (2018) 105
body,relationship to moral character Mcglothlin (2018) 193
body,transformation of Mcglothlin (2018) 193
conformity to Mcglothlin (2018) 193
glory,transformation into Mcglothlin (2018) 193
judgment,eschatological Mcglothlin (2018) 105
man,inner vs. outer Mcglothlin (2018) 105
martyrdom/martyrs Tabbernee (2007) 202, 216
maximilla Tabbernee (2007) 216
montanus Tabbernee (2007) 216
moral transformation Mcglothlin (2018) 105, 193
oracles/sayings [logia (montanist) Tabbernee (2007) 216
paul (apostle) Tabbernee (2007) 202
polycarp of smyrna ix Tabbernee (2007) 202
portrayal in acts,reception of Mcglothlin (2018) 105, 193
predestination Mcglothlin (2018) 193
prisca/priscilla Tabbernee (2007) 216
punishment Mcglothlin (2018) 105
resurrection,as prerequisite for judgment Mcglothlin (2018) 105
resurrection,differentiation in Mcglothlin (2018) 193
resurrection,relationship to salvation Mcglothlin (2018) 105
roman/byzantine empire Tabbernee (2007) 202
smyrna,montanism at Tabbernee (2007) 202
tertullian Mcglothlin (2018) 105; Tabbernee (2007) 216
themiso Tabbernee (2007) 216
virtue Mcglothlin (2018) 193
voluntary martyrdom ix,xxxvi Tabbernee (2007) 202, 216
women and montanism xxix,xxxv' Tabbernee (2007) 216