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Tertullian, On The Veiling Of Virgins, 1.7

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

4 results
1. New Testament, John, 14.12 (1st cent. CE - 1st cent. CE)

14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father.
2. Tertullian, Against Marcion, 2.18-2.19 (2nd cent. CE - 3rd cent. CE)

2.18. But what parts of the law can I defend as good with a greater confidence than those which heresy has shown such a longing for?- as the statute of retaliation, requiring eye for eye, tooth for tooth, and stripe for stripe. Exodus 21:24 Now there is not here any smack of a permission to mutual injury; but rather, on the whole, a provision for restraining violence. To a people which was very obdurate, and wanting in faith towards God, it might seem tedious, and even incredible, to expect from God that vengeance which was subsequently to be declared by the prophet: Vengeance is mine; I will repay, says the Lord. Therefore, in the meanwhile, the commission of wrong was to be checked by the fear of a retribution immediately to happen; and so the permission of this retribution was to be the prohibition of provocation, that a stop might thus be put to all hot-blooded injury, while by the permission of the second the first is prevented by fear, and by this deterring of the first the second fails to be committed. By the same law another result is also obtained, even the more ready kindling of the fear of retaliation by reason of the very savour of passion which is in it. There is no more bitter thing, than to endure the very suffering which you have inflicted upon others. When, again, the law took somewhat away from men's food, by pronouncing unclean certain animals which were once blessed, you should understand this to be a measure for encouraging continence, and recognise in it a bridle imposed on that appetite which, while eating angels' food, craved after the cucumbers and melons of the Egyptians. Recognise also therein a precaution against those companions of the appetite, even lust and luxury, which are usually chilled by the chastening of the appetite. For the people sat down to eat and to drink, and rose up to play. Exodus 32:6 Furthermore, that an eager wish for money might be restrained, so far as it is caused by the need of food, the desire for costly meat and drink was taken out of their power. Lastly, in order that man might be more readily educated by God for fasting, he was accustomed to such articles of food as were neither plentiful nor sumptuous, and not likely to pamper the appetite of the luxurious. of course the Creator deserved all the greater blame, because it was from His own people that He took away food, rather than from the more ungrateful Marcionites. As for the burdensome sacrifices also, and the troublesome scrupulousness of their ceremonies and oblations, no one should blame them, as if God specially required them for Himself: for He plainly asks, To what purpose is the multitude of your sacrifices unto me? and, Who has required them at your hand? Isaiah 1:11-12 But he should see herein a careful provision on God's part, which showed His wish to bind to His own religion a people who were prone to idolatry and transgression by that kind of services wherein consisted the superstition of that period; that He might call them away therefrom, while requesting it to be performed to Himself, as if He desired that no sin should be committed in making idols. 2.19. But even in the common transactions of life, and of human intercourse at home and in public, even to the care of the smallest vessels, He in every possible manner made distinct arrangement; in order that, when they everywhere encountered these legal instructions, they might not be at any moment out of the sight of God. For what could better tend to make a man happy, than having his delight in the law of the Lord? In that law would he meditate day and night. It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing the nation's hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience: for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort. It is enough at present, that it simply bound a man to God, so that no one ought to find fault with it, except him who does not choose to serve God. To help forward this beneficent, not onerous, purpose of the law, the prophets were also ordained by the self-same goodness of God, teaching precepts worthy of God, how that men should cease to do evil, learn to do well, seek judgment, judge the fatherless, and plead for the widow: Isaiah 1:16-17 be fond of the divine expostulations: avoid contact with the wicked: let the oppressed go free: Isaiah 58:6 dismiss the unjust sentence, deal their bread to the hungry; bring the outcast into their house; cover the naked, when they see him; nor hide themselves from their own flesh and kin: keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it: be angry, and sin not; that is, not persevere in anger, or be enraged: walk not in the counsel of the ungodly; nor stand in the way of sinners; nor sit in the seat of the scornful. Where then? Behold, how good and how pleasant it is for brethren to dwell together in unity; meditating (as they do) day and night in the law of the Lord, because it is better to trust in the Lord than to put confidence in man; better to hope in the Lord than in man. For what recompense shall man receive from God? He shall be like a tree planted by the rivers of water, that brings forth his fruit in his season; his leaf also shall not wither, and whatsoever he does shall prosper. He that has clean hands and a pure heart, who has not taken God's name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation. For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death, even eternal death, and to nourish them in their hunger, that is, after eternal life. Many are the afflictions of the righteous, but the Lord delivers them out of them all. Precious in the sight of the Lord is the death of His saints. The Lord keeps all their bones; not one of them shall be broken. The Lord will redeem the souls of His servants. We have adduced these few quotations from a mass of the Creator's Scriptures; and no more, I suppose, are wanted to prove Him to be a most good God, for they sufficiently indicate both the precepts of His goodness and the first-fruits thereof.
3. Tertullian, On The Veiling of Virgins, 1.4-1.5 (2nd cent. CE - 3rd cent. CE)

4. Eusebius of Caesarea, Ecclesiastical History, 5.18.2 (3rd cent. CE - 4th cent. CE)

5.18.2. His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.

Subjects of this text:

subject book bibliographic info
africa proconsularis (north africa) Tabbernee (2007) 154
age of christian maturity Tabbernee (2007) 144, 146
anti-phrygian (anti-montanist) Tabbernee (2007) 144
apollonius (anti-montanist) Tabbernee (2007) 154
apostle/s Tabbernee (2007) 144, 146
books,montanist Tabbernee (2007) 146
canon of scripture Tabbernee (2007) 146
divorce Tabbernee (2007) 146
eschatology Tabbernee (2007) 154
faith/the faith,rule of Tabbernee (2007) 144
marriage/s Tabbernee (2007) 154
montanus Tabbernee (2007) 154
moses Tabbernee (2007) 146
new jerusalem Tabbernee (2007) 154
novelty (charge of ) Tabbernee (2007) 144, 146, 154
oracles/sayings [logia (montanist) Tabbernee (2007) 146, 154
pepouza (near karayakuplu) Tabbernee (2007) 154
prophetess,prophetesses Tabbernee (2007) 144, 146, 154
revelation Tabbernee (2007) 144, 146
tertullian,generally Esler (2000) 1042
tertullian,modesty Esler (2000) 1042
tertullian,moral and disciplinary writings Esler (2000) 1042
tertullian,veiling Esler (2000) 1042
tertullian Tabbernee (2007) 144, 146, 154
tymion (şükraniye?) Tabbernee (2007) 154
veiling of xxxvi' Tabbernee (2007) 154