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60 results for "gnosticism"

1. Hebrew Bible, Psalms, 1.1, 19.1, 36.11, 72.8, 78.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 374, 375, 541, 551, 565, 571, 572

1.1. "אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃", 19.1. "לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃", 19.1. "יִרְאַת יְהוָה טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־יְהוָה אֱמֶת צָדְקוּ יַחְדָּו׃", 36.11. "מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ וְצִדְקָתְךָ לְיִשְׁרֵי־לֵב׃", 72.8. "וְיֵרְדְּ מִיָּם עַד־יָם וּמִנָּהָר עַד־אַפְסֵי־אָרֶץ׃", 78.8. "וְלֹא יִהְיוּ כַּאֲבוֹתָם דּוֹר סוֹרֵר וּמֹרֶה דּוֹר לֹא־הֵכִין לִבּוֹ וְלֹא־נֶאֶמְנָה אֶת־אֵל רוּחוֹ׃",

1.1. "HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.", 19.1. "For the Leader. A Psalm of David.", 36.11. "O continue Thy lovingkindness unto them that know Thee; And Thy righteousness to the upright in heart.", 72.8. "May he have dominion also from sea to sea, and from the River unto the ends of the earth.", 78.8. "And might not be as their fathers, A stubborn and rebellious generation; A generation that set not their heart aright, And whose spirit was not stedfast with God.",

2. Hebrew Bible, Proverbs, 11.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 374, 375

11.1. "מֹאזְנֵי מִרְמָה תּוֹעֲבַת יְהוָה וְאֶבֶן שְׁלֵמָה רְצוֹנוֹ׃", 11.1. "בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה׃",

11.1. "A false balance is an abomination to the LORD; But a perfect weight is His delight.",

3. Hebrew Bible, Leviticus, 11.4-11.8, 24.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 375, 541

11.4. "אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃", 11.4. "וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃", 11.5. "וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם׃", 11.6. "וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃", 11.7. "וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃", 11.8. "מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם׃", 24.5. "וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃",

11.4. "Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.", 11.5. "And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you.", 11.6. "And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you", 11.7. "And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.", 11.8. "of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you.", 24.5. "And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake.",

4. Hebrew Bible, Genesis, 1.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 543

1.3. "וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃", 1.3. "וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃",

1.3. "And God said: ‘Let there be light.’ And there was light.",

5. Hebrew Bible, Deuteronomy, 4.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 552

4.35. "אַתָּה הָרְאֵתָ לָדַעַת כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד מִלְבַדּוֹ׃",

4.35. "Unto thee it was shown, that thou mightiest know that the LORD, He is God; there is none else beside Him.",

6. Hebrew Bible, Jeremiah, 18.13-18.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

18.13. "לָכֵן כֹּה אָמַר יְהוָה שַׁאֲלוּ־נָא בַּגּוֹיִם מִי שָׁמַע כָּאֵלֶּה שַׁעֲרֻרִת עָשְׂתָה מְאֹד בְּתוּלַת יִשְׂרָאֵל׃", 18.14. "הֲיַעֲזֹב מִצּוּר שָׂדַי שֶׁלֶג לְבָנוֹן אִם־יִנָּתְשׁוּ מַיִם זָרִים קָרִים נוֹזְלִים׃", 18.15. "כִּי־שְׁכֵחֻנִי עַמִּי לַשָּׁוְא יְקַטֵּרוּ וַיַּכְשִׁלוּם בְּדַרְכֵיהֶם שְׁבִילֵי עוֹלָם לָלֶכֶת נְתִיבוֹת דֶּרֶךְ לֹא סְלוּלָה׃", 18.16. "לָשׂוּם אַרְצָם לְשַׁמָּה שרוקת [שְׁרִיקוֹת] עוֹלָם כֹּל עוֹבֵר עָלֶיהָ יִשֹּׁם וְיָנִיד בְּרֹאשׁוֹ׃",

18.13. "Therefore thus saith the LORD: Ask ye now among the nations, Who hath heard such things; The virgin of Israel hath done A very horrible thing.", 18.14. "Doth the snow of Lebanon fail From the rock of the field? Or are the strange cold flowing waters Plucked up?", 18.15. "For My people hath forgotten Me, They offer unto vanity; And they have been made to stumble in their ways, In the ancient paths, To walk in bypaths, In a way not cast up;", 18.16. "To make their land an astonishment, And a perpetual hissing; Every one that passeth thereby shall be astonished, And shake his head.",

7. Homer, Iliad, 2.1-2.4, 4.43 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 120

2.1. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.2. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.3. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.4. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 4.43. / When it shall be that I, vehemently eager to lay waste a city, choose one wherein dwell men that are dear to thee, seek thou in no wise to hinder my anger, but suffer me; since I too have yielded to thee of mine own will, yet with soul unwilling. For of all cities beneath sun and starry heaven

8. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 119, 120

132e. αὐτοῦ εἴδους μετέχειν;

132e. the same idea as its like? Ceph. Then it is impossible that anything be like the idea, or the idea like anything; for if they are alike, some further idea, in addition to the first, will always appear, and if that is like anything, still another,

9. Septuagint, Wisdom of Solomon, 1.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 571, 572

1.14. For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth.

10. Mishnah, Avodah Zarah, 2.5-2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 375

2.5. "אָמַר רַבִּי יְהוּדָה, שָׁאַל רַבִּי יִשְׁמָעֵאל אֶת רַבִּי יְהוֹשֻׁעַ, כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ. אָמַר לוֹ, מִפְּנֵי מָה אָסְרוּ גְבִינוֹת הַגּוֹיִם. אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבָה שֶׁל נְבֵלָה. אָמַר לוֹ, וַהֲלֹא קֵבַת עוֹלָה חֲמוּרָה מִקֵּבַת נְבֵלָה, וְאָמְרוּ, כֹּהֵן שֶׁדַּעְתּוֹ יָפָה, שׂוֹרְפָהּ חַיָּה. וְלֹא הוֹדוּ לוֹ, אֲבָל אָמְרוּ, אֵין נֶהֱנִין וְלֹא מוֹעֲלִין. חָזַר, אָמַר לוֹ, מִפְּנֵי שֶׁמַּעֲמִידִין אוֹתָהּ בְּקֵבַת עֶגְלֵי עֲבוֹדָה זָרָה. אָמַר לוֹ, אִם כֵּן, לָמָּה לֹא אֲסָרוּהָ בַהֲנָאָה. הִשִּׂיאוֹ לְדָבָר אַחֵר, אָמַר לוֹ, יִשְׁמָעֵאל אָחִי, הֵיאַךְ אַתָּה קוֹרֵא (שיר השירים א), כִּי טוֹבִים דֹּדֶיךָ מִיָּיִן, אוֹ כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, כִּי טוֹבִים דֹּדַיִךְ. אָמַר לוֹ, אֵין הַדָּבָר כֵּן, שֶׁהֲרֵי חֲבֵרוֹ מְלַמֵּד עָלָיו, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים: \n", 2.6. "אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה: \n",

2.5. "Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they were walking on the way, “Why have they forbidden the cheese of non-Jews?” He replied, because they curdle it with the rennet of a nevelah (an animal that was not properly slaughtered.” He (Rabbi Ishmael) said: “but is not the rennet of a burnt-offering more strictly forbidden than the rennet of a nevelah? [and yet] it was said that a priest who is not fastidious may suck it out raw.” (Though the Sages disagreed with this opinion, and they said that no benefit may be derived from it, although one who consumed it did not trespass [temple property). Rabbi Joshua responded: “The reason then is because they curdle it with the rennet from calves sacrificed to idols.” He (Rabbi Ishmael) said to him: “if that be so, why do they not extend the prohibition to any benefit derived from it?” He (Rabbi Joshua) diverted him to another matter, saying: “Ishmael, how do you read for your [masc.] love is more delightful than wine” or “your [fem.] love etc. (Song of Songs 1:2” He replied: “your [fem.] love is better …” He said to him: this is not so, as it is proved by its fellow [-verse]: your ointments [masc.] have a goodly fragrance … [therefore do the maidens love you] (Song of Songs 1:3).”", 2.6. "The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.",

11. New Testament, John, 1.14, 1.18, 3.16, 3.18-3.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 552, 572

1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 3.18. ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. 3.19. αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα.

1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil.

12. New Testament, Luke, 1.1, 2.49, 10.26, 11.3, 20.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 543

1.1. ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 2.49. καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με; 10.26. ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 11.3. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθʼ ἡμέραν· 20.38. θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν.

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house?" 10.26. He said to him, "What is written in the law? How do you read it?" 11.3. Give us day by day our daily bread. 20.38. Now he is not the God of the dead, but of the living, for all are alive to him."

13. New Testament, Mark, 9.40, 12.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 551, 552

9.40. ὃς γὰρ οὐκ ἔστιν καθʼ ἡμῶν, ὑπὲρ ἡμῶν ἐστίν. 12.32. Εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπες ὅτι εἷς ἐστὶν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ·

9.40. For whoever is not against us is on our side. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he,

14. New Testament, Romans, 2.16, 3.30, 5.7, 5.20, 8.29, 8.30, 9.21, 11.20, 11.21, 11.22, 12.3, 12.4, 12.5, 14.16, 14.23-16.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543

3.30. ναὶ καὶ ἐθνῶν, εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως.

3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.

15. New Testament, 1 Corinthians, 7.7, 7.18-7.20, 15.1-15.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 543

7.7. θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως. 7.18. περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. 7.19. ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. 7.20. ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω. 15.1. Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, 15.2. διʼ οἷ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε.

7.7. Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand, 15.2. bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain.

16. New Testament, 1 John, 4.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 572

4.9. ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν διʼ αὐτοῦ.

4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him.

17. New Testament, Matthew, 5.4, 7.13, 12.30, 13.25, 20.21, 24.4-24.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 374, 375, 541, 543, 551, 552

5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 7.13. Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς· 12.30. ὁ μὴ ὢν μετʼ ἐμοῦ κατʼ ἐμοῦ ἐστίν, καὶ ὁ μὴ συνάγων μετʼ ἐμοῦ σκορπίζει. 13.25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 20.21. ὁ δὲ εἶπεν αὐτῇ Τί θέλεις; λέγει αὐτῷ Εἰπὲ ἵνα καθίσωσιν οὗτοι οἱ δύο υἱοί μου εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου. 24.4. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς Βλέπετε μή τις ὑμᾶς πλανήσῃ· 24.5. πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν.

5.4. Blessed are those who mourn, For they shall be comforted. 7.13. "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 12.30. "He who is not with me is against me, and he who doesn't gather with me, scatters. 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 20.21. He said to her, "What do you want?"She said to him, "Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your kingdom." 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray.

18. New Testament, Titus, 3.10-3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 564, 571, 572

3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.

3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.

19. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 552, 572

1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως,

1.15. who is the image of the invisible God, the firstborn of all creation.

20. Justin, Dialogue With Trypho, 35.5, 80.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 85

21. Justin, First Apology, 26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 85

26. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you.

22. Tertullian, Against Praxeas, 29, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 551

13. Well then, you reply, if He was God who spoke, and He was also God who created, at this rate, one God spoke and another created; (and thus) two Gods are declared. If you are so venturesome and harsh, reflect a while; and that you may think the better and more deliberately, listen to the psalm in which Two are described as God: Your throne, O God, is for ever and ever; the sceptre of Your kingdom is a sceptre of righteousness. You have loved righteousness, and hated iniquity: therefore God, even Your God, has anointed You or made You His Christ. Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre's royal power. Accordingly, Isaiah also says to the Person of Christ: The Sab ans, men of stature, shall pass over to You; and they shall follow after You, bound in fetters; and they shall worship You, because God is in You: for You are our God, yet we knew it not; You are the God of Israel. For here too, by saying, God is in You, and You are God, he sets forth Two who were God: (in the former expression in You, he means) in Christ, and (in the other he means) the Holy Ghost. That is a still grander statement which you will find expressly made in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1 There was One who was, and there was another with whom He was. But I find in Scripture the name Lord also applied to them Both: The Lord said to my Lord, Sit on my right hand. And Isaiah says this: Lord, who has believed our report, and to whom is the arm of the Lord revealed? Isaiah 53:1 Now he would most certainly have said Your Arm, if he had not wished us to understand that the Father is Lord, and the Son also is Lord. A much more ancient testimony we have also in Genesis: Then the Lord rained upon Sodom and upon Gomorrha brimstone and fire from the Lord out of heaven. Genesis 19:24 Now, either deny that this is Scripture; or else (let me ask) what sort of man you are, that you do not think words ought to be taken and understood in the sense in which they are written, especially when they are not expressed in allegories and parables, but in determinate and simple declarations? If, indeed, you follow those who did not at the time endure the Lord when showing Himself to be the Son of God, because they would not believe Him to be the Lord, then (I ask you) call to mind along with them the passage where it is written, I have said, You are gods, and you are children of the Most High; and again, God stands in the congregation of gods; in order that, if the Scripture has not been afraid to designate as gods human beings, who have become sons of God by faith, you may be sure that the same Scripture has with greater propriety conferred the name of the Lord on the true and one only Son of God. Very well! You say, I shall challenge you to preach from this day forth (and that, too, on the authority of these same Scriptures) two Gods and two Lords, consistently with your views. God forbid, (is my reply). For we, who by the grace of God possess an insight into both the times and the occasions of the Sacred Writings, especially we who are followers of the Paraclete, not of human teachers, do indeed definitively declare that Two Beings are God, the Father and the Son, and, with the addition of the Holy Spirit, even Three, according to the principle of the divine economy, which introduces number, in order that the Father may not, as you perversely infer, be Himself believed to have been born and to have suffered, which it is not lawful to believe, forasmuch as it has not been so handed down. That there are, however, two Gods or two Lords, is a statement which at no time proceeds out of our mouth: not as if it were untrue that the Father is God, and the Son is God, and the Holy Ghost is God, and each is God; but because in earlier times Two were actually spoken of as God, and two as Lord, that when Christ should come He might be both acknowledged as God and designated as Lord, being the Son of Him who is both God and Lord. Now, if there were found in the Scriptures but one Personality of Him who is God and Lord, Christ would justly enough be inadmissible to the title of God and Lord: for (in the Scriptures) there was declared to be none other than One God and One Lord, and it must have followed that the Father should Himself seem to have come down (to earth), inasmuch as only One God and One Lord was ever read of (in the Scriptures), and His entire Economy would be involved in obscurity, which has been planned and arranged with so clear a foresight in His providential dispensation as matter for our faith. As soon, however, as Christ came, and was recognised by us as the very Being who had from the beginning caused plurality (in the Divine Economy), being the second from the Father, and with the Spirit the third, and Himself declaring and manifesting the Father more fully (than He had ever been before), the title of Him who is God and Lord was at once restored to the Unity (of the Divine Nature), even because the Gentiles would have to pass from the multitude of their idols to the One Only God, in order that a difference might be distinctly settled between the worshippers of One God and the votaries of polytheism. For it was only right that Christians should shine in the world as children of light, adoring and invoking Him who is the One God and Lord as the light of the world. Besides, if, from that perfect knowledge which assures us that the title of God and Lord is suitable both to the Father, and to the Son, and to the Holy Ghost, we were to invoke a plurality of gods and lords, we should quench our torches, and we should become less courageous to endure the martyr's sufferings, from which an easy escape would everywhere lie open to us, as soon as we swore by a plurality of gods and lords, as sundry heretics do, who hold more gods than One. I will therefore not speak of gods at all, nor of lords, but I shall follow the apostle; so that if the Father and the Son, are alike to be invoked, I shall call the Father God, and invoke Jesus Christ as Lord. Romans 1:7 But when Christ alone (is mentioned), I shall be able to call Him God, as the same apostle says: of whom is Christ, who is over all, God blessed forever. Romans 9:5 For I should give the name of sun even to a sunbeam, considered in itself; but if I were mentioning the sun from which the ray emanates, I certainly should at once withdraw the name of sun from the mere beam. For although I make not two suns, still I shall reckon both the sun and its ray to be as much two things and two forms of one undivided substance, as God and His Word, as the Father and the Son.

23. Tertullian, On The Games, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 375

3. Fortified by this knowledge against heathen views, let us rather turn to the unworthy reasonings of our own people; for the faith of some, either too simple or too scrupulous, demands direct authority from Scripture for giving up the shows, and holds out that the matter is a doubtful one, because such abstinence is not clearly and in words imposed upon God's servants. Well, we never find it expressed with the same precision, You shall not enter circus or theatre, you shall not look on combat or show; as it is plainly laid down, You shall not kill; you shall not worship an idol; you shall not commit adultery or fraud. Exodus 20:14 But we find that that first word of David bears on this very sort of thing: Blessed, he says, is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners. Though he seems to have predicted beforehand of that just man, that he took no part in the meetings and deliberations of the Jews, taking counsel about the slaying of our Lord, yet divine Scripture has ever far-reaching applications: after the immediate sense has been exhausted, in all directions it fortifies the practice of the religious life, so that here also you have an utterance which is not far from a plain interdicting of the shows. If he called those few Jews an assembly of the wicked, how much more will he so designate so vast a gathering of heathens! Are the heathens less impious, less sinners, less enemies of Christ, than the Jews were then? And see, too, how other things agree. For at the shows they also stand in the way. For they call the spaces between the seats going round the amphitheatre, and the passages which separate the people running down, ways. The place in the curve where the matrons sit is called a chair. Therefore, on the contrary, it holds, unblessed is he who has entered any council of wicked men, and has stood in any way of sinners, and has sat in any chair of scorners. We may understand a thing as spoken generally, even when it requires a certain special interpretation to be given to it. For some things spoken with a special reference contain in them general truth. When God admonishes the Israelites of their duty, or sharply reproves them, He has surely a reference to all men; when He threatens destruction to Egypt and Ethiopia, He surely pre-condemns every sinning nation, whatever. If, reasoning from species to genus, every nation that sins against them is an Egypt and Ethiopia; so also, reasoning from genus to species, with reference to the origin of shows, every show is an assembly of the wicked.

24. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 374, 375

25. Hermas, Mandates, 1.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 571, 572

26. Hippolytus, Against Noetus, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 551, 552

27. Hippolytus, Refutation of All Heresies, 8.19, 9.7, 10.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 551

9.7. Callistus happened to be a domestic of one Carpophorus, a man of the faith belonging to the household of Caesar. To this Callistus, as being of the faith, Carpophorus committed no inconsiderable amount of money, and directed him to bring in profitable returns from the banking business. And he, receiving the money, tried (the experiment of) a bank in what is called the Piscina Publica. And in process of time were entrusted to him not a few deposits by widows and brethren, under the ostensive cause of lodging their money with Carpophorus. Callistus, however, made away with all (the moneys committed to him), and became involved in pecuniary difficulties. And after having practised such conduct as this, there was not wanting one to tell Carpophorus, and the latter stated that he would require an account from him. Callistus, perceiving these things, and suspecting danger from his master, escaped away by stealth, directing his flight towards the sea. And finding a vessel in Portus ready for a voyage, he went on board, intending to sail wherever she happened to be bound for. But not even in this way could he avoid detection, for there was not wanting one who conveyed to Carpophorus intelligence of what had taken place. But Carpophorus, in accordance with the information he had received, at once repaired to the harbour (Portus), and made an effort to hurry into the vessel after Callistus. The boat, however, was anchored in the middle of the harbour; and as the ferryman was slow in his movements, Callistus, who was in the ship, had time to descry his master at a distance. And knowing that himself would be inevitably captured, he became reckless of life; and, considering his affairs to be in a desperate condition, he proceeded to cast himself into the sea. But the sailors leaped into boats and drew him out, unwilling to come, while those on shore were raising a loud cry. And thus Callistus was handed over to his master, and brought to Rome, and his master lodged him in the Pistrinum. But as time wore on, as happens to take place in such cases, brethren repaired to Carpophorus, and entreated him that he would release the fugitive serf from punishment, on the plea of their alleging that Callistus acknowledged himself to have money lying to his credit with certain persons. But Carpophorus, as a devout man, said he was indifferent regarding his own property, but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself. And Carpophorus yielded to their persuasions, and gave directions for the liberation of Callistus. The latter, however, having nothing to pay, and not being able again to abscond, from the fact of his being watched, planned an artifice by which he hoped to meet death. Now, pretending that he was repairing as it were to his creditors, he hurried on their Sabbath day to the synagogue of the Jews, who were congregated, and took his stand, and created a disturbance among them. They, however, being disturbed by him, offered him insult, and inflicted blows upon him, and dragged him before Fuscianus, who was prefect of the city. And (on being asked the cause of such treatment), they replied in the following terms: Romans have conceded to us the privilege of publicly reading those laws of ours that have been handed down from our fathers. This person, however, by coming into (our place of worship), prevented (us so doing), by creating a disturbance among us, alleging that he is a Christian. And Fuscianus happens at the time to be on the judgment-seat; and on intimating his indignation against Callistus, on account of the statements made by the Jews, there was not wanting one to go and acquaint Carpophorus concerning these transactions. And he, hastening to the judgment-seat of the prefect, exclaimed, I implore of you, my lord Fuscianus, do not believe this fellow; for he is not a Christian, but seeks occasion of death, having made away with a quantity of my money, as I shall prove. The Jews, however, supposing that this was a stratagem, as if Carpophorus were seeking under this pretext to liberate Callistus, with the greater enmity clamoured against him in presence of the prefect. Fuscianus, however, was swayed by these Jews, and having scourged Callistus, he gave him to be sent to a mine in Sardinia. But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence the blessed Victor, who was at that time a bishop of the Church, and inquired of him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing the acts he had ventured upon. Marcia, obtaining her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch, rather advanced in life. And he, on receiving it, sailed away into Sardinia, and having delivered the letter to the person who at that time was governor of the territory, he succeeded in having the martyrs released, with the exception of Callistus. But Callistus himself, dropping on his knees, and weeping, entreated that he likewise might obtain a release. Hyacinthus, therefore, overcome by the captive's importunity, requests the governor to grant a release, alleging that permission had been given to himself from Marcia (to liberate Callistus), and that he would make arrangements that there should be no risk in this to him. Now (the governor) was persuaded, and liberated Callistus also. And when the latter arrived at Rome, Victor was very much grieved at what had taken place; but since he was a compassionate man, he took no action in the matter. Guarding, however, against the reproach (uttered) by many - for the attempts made by this Callistus were not distant occurrences - and because Carpophorus also still continued adverse, Victor sends Callistus to take up his abode in Antium, having settled on him a certain monthly allowance for food. And after Victor's death, Zephyrinus, having had Callistus as a fellow-worker in the management of his clergy, paid him respect to his own damage; and transferring this person from Antium, appointed him over the cemetery. And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions. He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject, and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, You are Ditheists, but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: Do you not believe that I am in the Father, and the Father in me? John 14:2 For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. For, says (Callistus), I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two. And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus. The impostor Callistus, having ventured on such opinions, established a school of theology in antagonism to the Church, adopting the foregoing system of instruction. And he first invented the device of conniving with men in regard of their indulgence in sensual pleasures, saying that all had their sins forgiven by himself. For he who is in the habit of attending the congregation of any one else, and is called a Christian, should he commit any transgression; the sin, they say, is not reckoned unto him, provided only he hurries off and attaches himself to the school of Callistus. And many persons were gratified with his regulation, as being stricken in conscience, and at the same time having been rejected by numerous sects; while also some of them, in accordance with our condemnatory sentence, had been by us forcibly ejected from the Church. Now such disciples as these passed over to these followers of Callistus, and served to crowd his school. This one propounded the opinion, that, if a bishop was guilty of any sin, if even a sin unto death,1 John 5:16 he ought not to be deposed. About the time of this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned. And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: Who are you that judges another man's servant? Romans 14:4 But he asserted that likewise the parable of the tares is uttered in reference to this one: Let the tares grow along with the wheat; Matthew 13:30 or, in other words, let those who in the Church are guilty of sin remain in it. But also he affirmed that the ark of Noe was made for a symbol of the Church, in which were both dogs, and wolves, and ravens, and all things clean and unclean; and so he alleges that the case should stand in like manner with the Church. And as many parts of Scripture bearing on this view of the subject as he could collect, be so interpreted. And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus' opinions). For even also he permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth. Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church! And some, under the supposition that they will attain prosperity, concur with them. During the episcopate of this one, second baptism was for the first time presumptuously attempted by them. These, then, (are the practices and opinions which) that most astonishing Callistus established, whose school continues, preserving its customs and tradition, not discerning with whom they ought to communicate, but indiscriminately offering communion to all. And from him they have derived the denomination of their cognomen; so that, on account of Callistus being a foremost champion of such practices, they should be called Callistians. 10.27. But since it does not seem irrational to prove that these nations that had their attention engrossed with the speculations of philosophy are of more modern date than those that had habitually worshipped the true God, it is reasonable that we should state both whence the family of these latter originated; and that when they took up their abode in these countries, they did not receive a name from the actual localities, but claimed for themselves names from those who were primarily born, and had inhabited these. Noah had three sons - Shem, Ham, and Japheth. From these the entire family of man was multiplied, and every quarter of the earth owes its inhabitants in the first instance to these. For the word of God to them prevailed, when the Lord said, Be fruitful, and multiply, and replenish the earth. So great efficacy had that one word that from the three sons of Noah are begotten in the family 72 children -(viz.,) from Shem, 25; from Japheth, 15; and from Ham, 32. Unto Ham, however, these 32 children are born in accordance with previous declarations. And among Ham's children are: Canaan, from whom came the Canaanites; Mizraim, from whom the Egyptians; Cush, from whom the Ethiopians; and Phut, from whom the Libyans. These, according to the language prevalent among them, are up to the present day styled by the appellation of their ancestors; nay, even in the Greek tongue they are called by the names by which they have been now denominated. But even supposing that neither these localities had been previously inhabited, nor that it could be proved that a race of men from the beginning existed there, nevertheless these sons of Noah, a worshipper of God, are quite sufficient to prove the point at issue. For it is evident that Noah himself must have been a disciple of devout people, for which reason he escaped the tremendous, though transient, threat of water. How, then, should not the worshippers of the true God be of greater antiquity than all Chaldeans, Egyptians, and Greeks, for we must bear in mind that the father of these Gentiles was born from this Japheth, and received the name Javan, and became the progenitor of Greeks and Ionians? Now, if the nations that devoted themselves to questions concerning philosophy are shown to belong to a period altogether more recent than the race of the worshippers of God as well as the time of the deluge, how would not the nations of the barbarians, and as many tribes as in the world are known and unknown, appear to belong to a more modern epoch than these? Therefore you Greeks, Egyptians, Chaldeans, and the entire race of men, become adepts in this doctrine, and learn from us, who are the friends of God, what the nature of God is, and what His well-arranged creation. And we have cultivated this system, not expressing ourselves in mere pompous language, but executing our treatises in terms that prove our knowledge of truth and our practice of good sense, our object being the demonstration of His Truth.

28. Tatian, Oration To The Greeks, 24.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 543

29. Irenaeus, Refutation of All Heresies, 1.1.1, 1.12.1-1.12.2, 1.15.5, 1.24.7, 1.30.15, 1.31.4, 2.1, 2.1.3, 2.1.5, 2.2.1, 2.2.3-2.2.4, 2.5.4, 2.6.3, 2.7.3, 2.7.5, 2.8.2-2.8.3, 2.11.1, 2.18.5, 2.30.1, 2.31.1, 3.24.2, 4.33.3, 5.26.2, 8.19, 9.7, 10.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 118, 119, 120, 551

30. Origen, Fragments On 1 Corinthians, 34, 37, 76, 81, 84, 11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543

31. Origen, Selections On Psalms, 1.6, 4.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

32. Origen, Philocalia, 25.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 542

33. Origen, Philocalia, 25.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 542

34. Origen, Homilies On Judges, 1.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

35. Origen, Homilies On Joshua, 7.5, 9.8, 10.2, 12.1-12.3, 13.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

36. Origen, On Jeremiah (Homilies 1-11), 1.16, 2.1, 4.4, 5.8, 7.3, 9.1, 10.5, 12.4-12.5, 16.9, 18.6, 18.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543

37. Origen, Homilies On Luke, 14.3-14.4, 14.7, 16.4-16.6, 18.5, 20.2, 25.4-25.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 543

38. Origen, Homilies On Leviticus, 5.1, 7.6, 9.2, 13.4, 14.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 543

39. Origen, Homilies On Numbers, 7.1, 9.4, 12.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

40. Origen, Homiliae In Genesim (In Catenis), 2.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 543

41. Origen, Homilies On Ezekiel, 1.1, 1.3-1.4, 1.11-1.12, 2.2, 3.2, 3.4, 7.2-7.3, 8.6, 13.2, 14.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543

42. Origen, Fragments On Luke, 91, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 543

43. Origen, Fragmenta In Evangelium Matthaei, 339, 388, 310 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

44. Origen, Fragments On Proverbs, 2.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

45. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 117, 121, 137, 28, 38, 45-47, 51, 90, 33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 543, 552

46. Origen, Against Celsus, 1.57, 4.11, 5.61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 543, 564

1.57. The Jew, moreover, in the treatise, addresses the Saviour thus: If you say that every man, born according to the decree of Divine Providence, is a son of God, in what respect should you differ from another? In reply to whom we say, that every man who, as Paul expresses it, is no longer under fear, as a schoolmaster, but who chooses good for its own sake, is a son of God; but this man is distinguished far and wide above every man who is called, on account of his virtues, a son of God, seeing He is, as it were, a kind of source and beginning of all such. The words of Paul are as follow: For you have not received the spirit of bondage again to fear; but you have received the Spirit of adoption, whereby we cry, Abba, Father. But, according to the Jew of Celsus, countless individuals will convict Jesus of falsehood, alleging that those predictions which were spoken of him were intended of them. We are not aware, indeed, whether Celsus knew of any who, after coming into this world, and having desired to act as Jesus did, declared themselves to be also the sons of God, or the power of God. But since it is in the spirit of truth that we examine each passage, we shall mention that there was a certain Theudas among the Jews before the birth of Christ, who gave himself out as some great one, after whose death his deluded followers were completely dispersed. And after him, in the days of the census, when Jesus appears to have been born, one Judas, a Galilean, gathered around him many of the Jewish people, saying he was a wise man, and a teacher of certain new doctrines. And when he also had paid the penalty of his rebellion, his doctrine was overturned, having taken hold of very few persons indeed, and these of the very humblest condition. And after the times of Jesus, Dositheus the Samaritan also wished to persuade the Samaritans that he was the Christ predicted by Moses; and he appears to have gained over some to his views. But it is not absurd, in quoting the extremely wise observation of that Gamaliel named in the book of Acts, to show how those persons above mentioned were strangers to the promise, being neither sons of God nor powers of God, whereas Christ Jesus was truly the Son of God. Now Gamaliel, in the passage referred to, said: If this counsel or this work be of men, it will come to nought (as also did the designs of those men already mentioned after their death); but if it be of God, you cannot overthrow this doctrine, lest haply you be found even to fight against God. There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful; but now-a-days it is impossible to find, I suppose, thirty of his followers in the entire world, and probably I have even overstated the number. There are exceedingly few in Palestine; while in the rest of the world, through which he desired to spread the glory of his name, you find it nowhere mentioned. And where it is found, it is found quoted from the Acts of the Apostles; so that it is to Christians that he owes this mention of himself, the unmistakeable result having proved that Simon was in no respect divine. 4.11. After this, being desirous to show that it is nothing either wonderful or new which we state regarding floods or conflagrations, but that, from misunderstanding the accounts of these things which are current among Greeks or barbarous nations, we have accorded our belief to our own Scriptures when treating of them, he writes as follows: The belief has spread among them, from a misunderstanding of the accounts of these occurrences, that after lengthened cycles of time, and the returns and conjunctions of planets, conflagrations and floods are wont to happen, and because after the last flood, which took place in the time of Deucalion, the lapse of time, agreeably to the vicissitude of all things, requires a conflagration and this made them give utterance to the erroneous opinion that God will descend, bringing fire like a torturer. Now in answer to this we say, that I do not understand how Celsus, who has read a great deal, and who shows that he has perused many histories, had not his attention arrested by the antiquity of Moses, who is related by certain Greek historians to have lived about the time of Inachus the son of Phoroneus, and is acknowledged by the Egyptians to be a man of great antiquity, as well as by those who have studied the history of the Phœnicians. And any one who likes may peruse the two books of Flavius Josephus on the antiquities of the Jews, in order that he may see in what way Moses was more ancient than those who asserted that floods and conflagrations take place in the world after long intervals of time; which statement Celsus alleges the Jews and Christians to have misunderstood, and, not comprehending what was said about a conflagration, to have declared that God will descend, bringing fire like a torturer. 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists.

47. Origen, Commentary On Matthew, 10.11, 10.15, 11.14, 12.5, 12.40, 13.11, 13.23, 14.13, 15.3.11, 16.12, 16.16, 17.14, 17.18, 17.31-17.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543, 551, 572

10.11. Again the kingdom of heaven is like a net that was cast into the sea. Matthew 13:47 As in the case of images and statues, the likenesses are not likenesses in every respect of those things in relation to which they are made; but, for example, the image painted with wax on the plane surface of wood has the likeness of the surface along with the color, but does not further preserve the hollows and prominences, but only their outward appearance; and in the moulding of statues an endeavour is made to preserve the likeness in respect of the hollows and the prominences, but not in respect of the color; and, if the cast be formed of wax, it endeavours to preserve both, I mean both the color and also the hollows and the prominences, but is not indeed an image of the things in the respect of depth; so conceive with me also that, in the case of the similitudes in the Gospel, when the kingdom of heaven is likened unto anything, the comparison does not extend to all the features of that to which the kingdom is compared, but only to those features which are required by the argument in hand. And here, accordingly, the kingdom of heaven is like a net that was cast into the sea, not (as supposed by some, who represent that by this word the different natures of those who have come into the net, to-wit, the evil and the righteous, are treated of), as if it is to be thought that, because of the phrase which gathered of every kind, there are many different natures of the righteous and likewise also of the evil; for to such an interpretation all the Scriptures are opposed, which emphasise the freedom of the will, and censure those who sin and approve those who do right; or otherwise blame could not rightly attach to those of the kinds that were such by nature, nor praise to those of a better kind. For the reason why fishes are good or bad lies not in the souls of the fishes, but is based on that which the Word said with knowledge, Let the waters bring forth creeping things with living souls, Genesis 1:20 when, also, God made great sea-monsters and every soul of creeping creatures which the waters brought forth according to their kinds. Genesis 1:21 There, accordingly, The waters brought forth every soul of creeping animals according to their kinds, the cause not being in it; but here we are responsible for our being good kinds and worthy of what are called vessels, or bad and worthy of being cast outside. For it is not the nature in us which is the cause of the evil, but it is the voluntary choice which works evil; and so our nature is not the cause of righteousness, as if it were incapable of admitting unrighteousness, but it is the principle which we have admitted that makes men righteous; for also you never see the kinds of things in the water changing from the bad kinds of fishes into the good, or from the better kind to the worse; but you can always behold the righteous or evil among men either coming from wickedness to virtue, or returning from progress towards virtue to the flood of wickedness. Wherefore also in Ezekiel, concerning the man who turns away from unrighteousness to the keeping of the divine commandments, it is thus written: But if the wicked man turn away from all his wickednesses which he has done, etc., down to the words, that he turn from his wicked way and live; Ezekiel 18:20-23 but concerning the man who returns from the advance towards virtue unto the flood of wickedness it is said, But in the case of the righteous man turning away from his righteousness and committing iniquity, etc., down to the words, in his sins which he has sinned in them shall he die. Ezekiel 18:24 Let those who, from the parable of the drag-net, introduce the doctrine of different natures, tell us in regard to the wicked man who afterwards turned aside from all the wickednesses which he committed and keeps all the commandments of God, and does that which is righteous and merciful, of what nature was he when he was wicked? Clearly not of a nature to be praised. If verily of a nature to be censured, of what kind of nature can he reasonably be described, when he turns away from all his sins which he did? For if he were of the bad class of natures, because of his former deeds, how did he change to that which was better? Or if because of his subsequent deeds you would say that he was of the good class, how being good by nature did he become wicked? And you will also meet with a like dilemma in regard to the righteous man turning away from his righteousness and committing unrighteousness in all manner of sins. For before he turned away from righteousness, being occupied with righteous deeds he was not of a bad nature, for a bad nature could not be in righteousness, since a bad tree - that is wickedness- cannot produce good fruits - the fruits that spring from virtue. Again, on the other hand, if he had been of a good and unchangeable nature he would not have turned away from the good after being called righteous, so as to commit unrighteousness in all his sins which he committed. 10.15. Now since every scribe who has been made a disciple to the kingdom of heaven is like a man that is a householder who brings forth out of his treasury things new and old, Matthew 13:52 it clearly follows, by conversion of the proposition, as it is called, that every one who does not bring forth out of his treasury things new and old, is not a scribe who has been made a disciple unto the kingdom of heaven. We must endeavour, therefore, in every way to gather in our heart, by giving heed to reading, to exhortation, to teaching, 1 Timothy 4:13 and by meditating in the law of the Lord day and night, not only the new oracles of the Gospels and of the Apostles and their Revelation, but also the old things in the law which has the shadow of the good things to come, Hebrews 10:1 and in the prophets who prophesied in accordance with them. And these things will be gathered together, when we also read and know, and remembering them, compare at a fitting time things spiritual with spiritual, not comparing things that cannot be compared with one another, but things which admit of comparison, and which have a certain likeness of diction signifying the same thing, and of thoughts and of opinions, so that by the mouth of two or three or more witnesses Matthew 18:16 from the Scripture, we may establish and confirm every word of God. By means of them also we must refute those who, as far as in them lies, cleave in two the Godhead and cut off the New from the Old, so that they are far removed from likeness to the householder who brings forth out of his treasury things new and old. And since he who is likened to any one is different from the one to whom he is likened, the scribe who is made a disciple unto the kingdom of heaven will be the one who is likened, but different from him is the householder who brings out of his treasury things new and old. But he who is likened to him, as in imitation of him, wishes to do that which is like. Perhaps, then, the man who is a householder is Jesus Himself, who brings forth out of His treasury, according to the time of the teaching, things new, things spiritual, which also are always being renewed by Him in the inner man of the righteous, who are themselves always being renewed day by day, 2 Corinthians 4:16 and old things, things written and engraven on stones, 2 Corinthians 3:7 and in the stony hearts of the old man, so that by comparison of the letter and by exhibition of the spirit He may enrich the scribe who is made a disciple unto the kingdom of heaven, and make him like Himself; until the disciple shall be as the Master, imitating first the imitator of Christ, and after him Christ Himself, according to that which is said by Paul, Be imitators of me even as I also of Christ. 1 Corinthians 11:1 And likewise, Jesus the householder may in the simpler sense bring forth out of His treasury things new - that is, the evangelic teaching - and things old - that is, the comparison of the sayings which are taken from the law and the prophets, of which we may find examples in the Gospels. And with regard to these things new and old, we must attend also to the spiritual law which says in Leviticus, And you shall eat old things, and the old things of the old, and you shall bring forth the old from before the new; and I will set my tabernacle among you. Leviticus 26:10-11 For we eat with blessing the old things - the prophetic words - and the old things of the old things - the words of the law; and, when the new and evangelical words came, living according to the Gospel we bring forth the old things of the letter from before the new, and He sets His tabernacle in us, fulfilling the promise which He spoke, I will dwell among them and walk in them. 11.14. After this, it is worth while to look at the phrase which has been assailed in a sophistical way by those who say that the God of the law and the God of the Gospel of Jesus Christ is not the same; for they say that the heavenly Father of Jesus Christ is not the husbandman of those who think that they worship God according to the law of Moses. Jesus Himself said that the Pharisees, who were worshipping the God who created the world and the law, were not a plant which His heavenly Father had planted, and that for this reason it was being rooted up. Matthew 15:13 But you might also say this, that even if it were the Father of Jesus who brought in and planted the people, when it came out of Egypt, to the mountain of His own inheritance, to the place which He had prepared for Himself to dwell in, Exodus 15:17 yet Jesus would have said, in regard to the Pharisees, Every plant which My heavenly Father planted not, shall be rooted up. Now, to this we will say, that as many as on account of their perverse interpretation of the things in the law were not a plant of His Father in heaven, were blinded in their minds, as not believing the truth, but taking pleasure in unrighteousness, 2 Thessalonians 2:12 by him who is deified by the sons of this world, and on this account is called by Paul the god of this world. 2 Corinthians 4:4 And do not suppose that Paul said that he was truly God; for just as the belly, though it is not the god of those who prize pleasure too highly, being lovers of pleasure rather than lovers of God, is said by Paul to be their god, Philippians 3:19 so the prince of this world, in regard to whom the Saviour says, Now has the prince of this world been judged, John 16:11 though he is not God, is said to be the god of those who do not wish to receive the spirit of adoption, in order that they may become sons of that world, and sons of the resurrection from the dead, and who, on this account, abide in the sonship of this world. I have deemed it necessary to introduce these matters, even though they may have been spoken by way of digression, because of the saying, They are blind guides of the blind. Matthew 15:14 Who are such? The Pharisees, whose minds the god of this world has blinded as they are unbelieving, because they have not believed in Jesus Christ; and he has blinded them so that the light of the Gospel of the glory of God in the face of Christ should not dawn upon them. 2 Corinthians 4:4 But not only must we avoid being guided by those blind ones who are conscious that they are in need of guides, because they have not yet received the power of vision of themselves; but even in the case of all who profess to guide us in sound doctrine, we must hear with care, and apply a sound judgment to what is said, lest being guided according to the ignorance of those who are blind, and do not see the things that concern sound doctrine, we ourselves may appear to be blind because we do not see the sense of the Scriptures, so that both he who guides and he who is guided will fall into the ditch of which we have spoken before. Next to this, it is written in what way Peter answered and said to the Saviour, as if he had not understood the saying, Not that which comes into the mouth defiles the man, but that which goes out of the mouth, Declare unto us the parable. Matthew 15:11 To which the Saviour says, Are ye also, even yet, without understanding? Matthew 15:16 As if He had said, Having been so long time with Me, do ye not yet understand the meaning of what is said, and do ye not perceive that for this reason that which goes into his mouth does not defile the man, because it passes into the belly, and going out from it is cast into the draught? Matthew 15:17 It was not in respect of the law in which they appeared to believe, that the Pharisees were not a plant of the Father of Jesus, but in respect of their perverse interpretation of the law and the things written in it. For since there are two things to be understood in regard to the law, the ministration of death which was engraven in letters and which had no kinship with the spirit, and the ministration of life which is understood in the spiritual law, those who were able with a sincere heart to say, We know that the law is spiritual, Romans 7:14 and therefore the law is holy, and the commandment holy and righteous and good, Romans 7:12 were the plant which the heavenly Father planted; but those who were not such, but guarded with care the letter which kills only, were not a plant of God but of him who hardened their heart, and put a veil over it, which veil had power over them so long as they did not turn to the Lord; for if any one should turn to the Lord, the veil is taken away, and the Lord is the Spirit. 2 Corinthians 3:16-17 Now some one when dealing with the passage might say, that just as not that which enters into the mouth defiles the man, Matthew 15:11 of even though it may be thought by the Jews to be defiled, so not that which enters into the mouth sanctifies the man, even though what is called the bread of the Lord may be thought by the simpler disciples to sanctify. And the saying is I think, not to be despised, and on this account, demands clear exposition, which seems to me to be thus; as it is not the meat but the conscience of him who eats with doubt which defiles him that eats, for he that doubts is condemned if he eat, because he eats not of faith, Romans 14:23 and as nothing is pure to him who is defiled and unbelieving, not in itself, but because of his defilement and unbelief, so that which is sanctified through the word of God and prayer does not, in its own nature, sanctify him who uses it, for, if this were so, it would sanctify even him who eats unworthily of the bread of the Lord, and no one on account of this food would become weak or sickly or asleep for something of this kind Paul represented in saying, For this cause many among you are weak and sickly and not a few sleep. 1 Corinthians 11:30 And in the case of the bread of the Lord, accordingly, there is advantage to him who uses it, when with undefiled mind and pure conscience he partakes of the bread. And so neither by not eating, I mean by the very fact that we do not eat of the bread which has been sanctified by the word of God and prayer, are we deprived of any good thing, nor by eating are we the better by any good thing; for the cause of our lacking is wickedness and sins, and the cause of our abounding is righteousness and right actions; so that such is the meaning of what is said by Paul, For neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 Now, if everything that enters into the mouth goes into the belly and is cast out into the drought, Matthew 15:17 even the meat which has been sanctified through the word of God and prayer, in accordance with the fact that it is material, goes into the belly and is cast out into the draught, but in respect of the prayer which comes upon it, according to the proportion of the faith, becomes a benefit and is a means of clear vision to the mind which looks to that which is beneficial, and it is not the material of the bread but the word which is said over it which is of advantage to him who eats it not unworthily of the Lord. And these things indeed are said of the typical and symbolic body. But many things might be said about the Word Himself who became flesh, John 1:14 and true meat of which he that eats shall assuredly live for ever, no worthless person being able to eat it; for if it were possible for one who continues worthless to eat of Him who became flesh, who was the Word and the living bread, it would not have been written, that every one who eats of this bread shall live forever. John 6:51 12.5. And His disciples came to the other side and forgot to take loaves. Matthew 16:5 Since the loaves which they had before they came to the other side were no longer useful to the disciples when they came to the other side, for they needed one kind of loaves before they crossed and a different kind when they crossed - on this account, being careless of taking loaves when going to the other side, they forgot to take loaves with them. To the other side then came the disciples of Jesus who had passed over from things material to things spiritual, and from things sensible to those which are intellectual. And perhaps that He might turn back those who, by crossing to the other side, had begun in spirit, from running back to carnal things, Jesus said to them when on the other side, Take heed and beware. Matthew 16:6 For there was a certain lump of teaching and of truly ancient leaven - that according to the bare letter, and on this account not freed from those things which arise from wickedness - which the Pharisees and Sadducees offered, of which Jesus does not wish His own disciples any longer to eat, having made for them a new and spiritual lump, offering Himself to those who gave up the leaven of the Pharisees and Sadducees and had come to Him - the living bread which came down from heaven and gives life to the world. John 6:33, 51 But since, to him who is no longer going to use the leaven and the lump and the teaching of the Pharisees and the Sadducees, the first thing is to see and then to beware, so that no one, by reason of not seeing and from want of taking heed, may ever partake of their forbidden leaven - on this account He says to the disciples, first, see, and then, beware. It is the mark of the clear-sighted and careful to separate the leaven of the Pharisees and Sadducees and every food that is not of the unleavened-bread of sincerity and truth 1 Corinthians 5:8 from the living bread, even that which came down from heaven, so that no one who eats may adopt the things of the Pharisees and the Sadducees, but by eating the living and true bread may strengthen his soul. And we might seasonably apply the saying to those who, along with the Christian way of life, prefer to live as the Jews, materially, for these do not see nor beware of the leaven of the Pharisees and Sadducees, but, contrary to the will of Jesus who forbade it, eat the bread of the Pharisees. Yea and also all, who do not wish to understand that the law is spiritual, and has a shadow of the good things to come, Hebrews 10:1 and is a shadow of the things to come, Colossians 2:17 neither inquire of what good thing about to be each of the laws is a shadow, nor do they see nor beware of the leaven of the Pharisees; and they also who reject the doctrine of the resurrection of the dead are not on their guard against the leaven of the Sadducees. And there are many among the heterodox who, because of their unbelief in regard to the resurrection of the dead, are imbued with the leaven of the Sadducees. Now, while Jesus said these things, the disciples reasoned, saying not aloud, but in their own hearts, We took no loaves. Matthew 16:7 And something like this was what they said, If we had loaves we would not have had to take of the leaven of the Pharisees and the Sadducees; but since, from want of loaves, we run the risk of taking from their leaven, while the Saviour does not wish us to run back to their teaching, therefore He said to us, Take heed and beware of the leaven of the Pharisees and the Sadducees. Matthew 16:6 And these things then they reasoned; Jesus, while looking to that which was in their hearts, and hearing the reasons in them, as the true overseer of hearts, reproves them because they did not see nor remember the loaves which they received from Him; on account of which, even when they appeared to be in want of loaves, they did not need the leaven of the Pharisees and the Sadducees. 12.40. But let us next see what was the thought of Peter when he answered and said to Jesus, Lord, it is good for us to be here; let us make three tabernacles, etc. And on this account these words call for very special examination, because Mark, in his own person, has added, For he knew not what to answer, Mark 9:6 but Luke, not knowing, he says, what he spoke. Luke 9:33 You will consider, therefore, if he spoke these things as in a trance, being filled with the spirit which moved him to say these things, which could not be a Holy Spirit; for John taught in the Gospel that, before the resurrection of the Saviour, no one had the Holy Spirit, saying, For the Spirit was not yet, because Jesus was not yet glorified. John 7:39 But if the Spirit was not yet, and he, not knowing what he said, spoke under the influence of some spirit, the spirit which caused these things to be said was some one of the spirits which had not yet been triumphed over in the cross, nor made a show of along with them, about whom it is written, Having put off from Himself the principalities and the powers, He made a show of them openly, triumphing over them in the cross. Colossians 2:15 But this spirit was perhaps that which is called a stumbling-block by Jesus, and which is spoken of as Satan in the passage, Get behind Me, Satan; you are a stumbling-block unto me. Matthew 16:23 But I know well that such things will offend many who meet with them, because they think that it is opposed to sound reason that he should be spoken ill of who a little before had been pronounced blessed by Jesus, on the ground that the Father in heaven had revealed to him the things concerning the Saviour, to-wit, that He was verily Jesus, and the Christ, and the Son of the living God. But let such an one attend more exactly to the statements about Peter and the rest of the Apostles, how even they made requests as if they were yet alien from Him who was to redeem them from the enemy and purchase them with His own precious blood; or let them also, who will have it that even before the passion of Jesus the Apostles were perfect, tell us whence it came about that Peter and they that were with him were heavy with sleep. Luke 9:32 But to anticipate something else of what follows and apply it to the subject in hand, I would raise in turn these questions - whether it is possible for any one to find occasion of stumbling in Jesus apart from the working of the devil who caused him to stumble; and whether it is possible for any one to deny Jesus, and that in presence of a little maid and a doorkeeper and men most worthless, unless a spirit had been with him in his denial hostile to the Spirit which is given and the wisdom, (which is given) to those who are assisted by God to make confession, according to a certain desert of theirs. But he who has learned to refer the roots of sin to the father of sin, the devil, will not say that apart from him either the Apostles were caused to stumble, or that Peter denied Christ thrice before that well-known cock-crowing. But if this be so, consider whether perhaps with a view to make Jesus stumble, so far as was in his power, and to turn Him aside from the dispensation whose characteristic was suffering that brought salvation to men, which He undertook with great willingness, seeking to effect these things which seemed to contribute to this end, he himself also here wishes as it were, by deceit, to draw away Jesus, as if calling upon Him no longer to condescend to men, and come to them, and undergo death for them, but to abide on the high mountain with Moses and Elijah. But he promised also to build three tabernacles, one apart for Jesus, and one for Moses, and one for Elijah, as if one tabernacle would not have sufficed for the three, if it had been necessary for them to be in tabernacles and in the high mountain. And perhaps also in this he acted with evil intent, when he incited him who did not know what he said, not desiring that Jesus and Moses and Elijah should be together, but desiring to separate them from one another, under pretext of the three tabernacles. And likewise it was a lie, It is good for us to be here; Matthew 17:4 for if it had been a good thing they would also have remained there. But if it were a lie, you will seek to know who caused the lie to be spoken; and especially since according to John, When he speaks a lie he speaks of his own; for he is a liar and the father thereof; John 8:44 and as there is no truth apart from the working of Him who says, I am the Truth, John 14:6 so there is no lie apart from him who is the enemy of truth. These contrary qualities, accordingly, were still in Peter truth and falsehood; and from truth he said, You are the Christ, the son of the living God, Matthew 16:16 but from falsehood he said, May God be propitious to You, Lord, this shall not be unto You, Matthew 16:20 and also, It is good for us to be here. Matthew 17:4 But if any one will not admit that Peter spoke these things from any evil inspiration, but that his words were of his own mere choice, and it is demanded of him how he will interpret, not knowing what he said, and, Luke 9:33 for he did not know what to answer, Mark 9:6 he will say, that in the former case Peter held it to be a shameful thing and unworthy of Jesus to admit that the Son of the living God, the Christ, whom already the Father had revealed to him, should be killed; and in the present case that, as having seen the two forms of Jesus and the one at the transfiguration which was much more excellent, being well pleased with that, he said that it was good to make their sojourning in that mountain, in order that he himself and those with him might rejoice as they beheld the transfiguration of Jesus and His face shining as the sun, and His garments white as the light, and, in addition to these things, might always behold in glory those whom they had once seen in glory, Moses and Elijah; and that they might rejoice at the things which they might hear, as they talked and held intercourse with each other, Moses and Elijah with Jesus, and Jesus with them. 13.11. And this may be put in another way. There are some who are kings' sons on the earth, and yet they are not sons of those kings, but sons, and sons absolutely; but others, because of their being strangers to the sons of the kings of the earth, and sons of no one of those upon the earth, but on this very account are sons, whether of God or of His Son, or of some one of those who are God's. If, then, the Saviour inquires of Peter, saying, The kings of the earth from whom do they receive toll or tribute - from their own sons or from strangers? Matthew 17:25 and Peter replies not from their own sons, but from strangers, then Jesus says about such as are strangers to the kings of the earth, and on account of being free are sons, Therefore the sons are free; Matthew 17:26 for the sons of the kings of the earth are not free, since every one that commits sin is the bond-servant of sin, John 8:34 but they are free who abide in the truth of the word of God, and on this account, know the truth, that they also may become free from sin. If, any one then, is a son simply, and not in this matter wholly a son of the kings of the earth, he is free. And nevertheless, though he is free, he takes care not to offend even the kings of the earth, and their sons, and those who receive the half-shekel; wherefore He says, Let us not cause them to stumble, but go and cast your net, and take up the fish that first comes up, Matthew 17:27 etc. But I would inquire of those who are pleased to make myths about different natures, of what sort of nature they were, whether the kings of the earth, or their sons, or those who receive the half-shekel, whom the Saviour does not wish to offend; it appears of a verity, ex hypothesi, that they are not of a nature worthy of praise, and yet He took heed not to cause them to stumble, and He prevents any stumbling-block being put in their way, that they may not sin more grievously, and that with a view to their being saved - if they will - even by receiving Him who has spared them from being caused to stumble. And as in a place verily of consolation - for such is, by interpretation, Capernaum - comforting the disciple as being both free and a son, He gives to him the power of catching the fish first, that when it came up Peter might be comforted by its coming up and being caught, and by the stater being taken from its mouth, in order to be paid to those whose the stater was, and who demanded as their own such a piece of money. 13.23. Next we must test accurately the meaning of the word necessity in the passage, For there is a necessity that the occasions come, Matthew 18:7 and to the like effect in Luke, It is 'inadmissible' but that occasions of stumbling should come, Luke 18:1 instead of impossible. And as it is necessary that that which is mortal should die, and it is impossible but that it should die, and as it must needs be that he who is in the body should be fed, for it is impossible for one who is not fed to live, so it is necessary and impossible but that occasions of stumbling should arise, since there is a necessity also that wickedness should exist before virtue in men, from which wickedness stumbling-blocks arise; for it is impossible that a man should be found altogether sinless, and who, without sin, has attained to virtue. For the wickedness in the evil powers, which is the primal source of the wickedness among men, is altogether eager to work through certain instruments against the men in the world. And perhaps also the wicked powers are more exasperated when they are cast out by the word of Jesus, and their worship is lessened, their customary sacrifices not being offered unto them; and there is a necessity that these offenses come; but there is no necessity that they should come through any particular one; wherefore the woe falls on the man through whom the stumbling-block comes, as he has given a place to the wicked power whose purpose it is to create a stumbling-block. But do not suppose that by nature, and from constitution, there are certain stumbling-blocks which seek out men through whom they come; for as God did not make death, so neither did He create stumbling-blocks; but free-will begot the stumbling-blocks in some who did not wish to endure toils for virtue. 14.13. Only, I have said these things with the view of referring his return when he comes with his kingdom to the consummation, when he commanded the servants to whom he had given the money to be called to him that he might know what they had gained by trading, and from a desire to demonstrate from this, and from the parable of the Talents, that the passage he who wished to make a reckoning with his own servants Matthew 18:23 is to be referred to the consummation when now he is king, receiving the kingdom, on account of which, according to another parable, Luke 19:12 he went into a far country, to receive for himself a kingdom and to return. Therefore, when he returned after receiving the kingdom, he wished to make a reckoning with his own servants. And when he had begun to reckon, there was brought unto him one who owed many talents, Matthew 18:24 and he was brought as to a king by those who had been appointed his ministers - I think, the angels. And perhaps he was one of those under the kingdom who had been entrusted with a great administration and had not dispensed it well, but had wasted what had been entrusted to him, so that he came to owe the many talents which he had lost. This very man, perhaps not having the means to pay, is ordered by the king to be sold along with his wife, by intercourse with whom he became the father of certain children. But it is no easy task to see what is intellectually meant by father and mother and children. What this means in point of truth God may know, and whether He Himself has given insight to us or not, he who can may judge. Only this is our conception of the passage; that, as the Jerusalem which is above is the mother Galatians 4:26 of Paul and of those like him, so there may be a mother of others after the analogy of Jerusalem, the mother, for example, of Syene in Egypt, or Sidon, or as many cities as are named in the Scriptures. Then, as Jerusalem is a bride adorned for her husband, Revelation 21:2 Christ, so there may be those mothers of certain powers who have been allotted to them as wives or brides. And as there are certain children of Jerusalem, as mother, and of Christ, as father, so there would be certain children of Syene, or Memphis, or Tyre, or Sidon, and the rulers set over them. Perhaps then, too, this one, the debtor of many talents who was brought to the king, has, as we have said, a wife and children, whom at first the king ordered to be sold, and also all that he had to be sold; but afterwards, being moved with compassion, he released him and forgave him all the debt; not, as if he were ignorant of the future, but, in order that we might understand what happened, it was written that he did so. Each one then of those who have, as we have said, a wife and children will render an account whenever the king comes to make a reckoning, having received the kingdom and having returned; and each of them as a ruler of any Syene or Memphis, or Tyre or Sidon, or any like them, has also debtors. This one, then, having been released, and having been forgiven all the debt, went out from the king and found one of his fellow-servants, Matthew 18:28 etc.; and, on this account, I suppose that he took him by the throat, when he had gone out from the king, for unless he had gone out he would not have taken his own fellow-servant by the throat. Then observe the accuracy of the Scripture, how that the one fell down and worshipped, but the other fell down and did not worship but besought; and the king being moved with compassion released him and forgave him all the debt, but the servant did not wish even to pity his own fellow-servant; and the king before his release ordered him to be sold and what was his, while he who had been forgiven cast him into prison. And observe that his fellow-servants did not bring any accusation or said, but told, Matthew 18:31 and that he did not use the epithet wicked at the beginning in regard to the money lost, but reserved it afterwards for his action towards the fellow-servant. But mark also the moderation of the king; he does not say, You worshipped me, but You besought me; and no longer did he order him and his to be sold, but, what was worse, he delivered him to the tormentors, because of his wickedness. Matthew 18:34 But who may these be but those who have been appointed in the matter of punishments? But at the same time observe, because of the use made of this parable by adherents of heresies, that if they accuse the Creator of being passionate, because of words that declare the wrath of God, they ought also to accuse this king, because that being angry, he delivered the debtor to the tormentors. But it must further be said to those whose view it is that no one is delivered by Jesus to the tormentors - pray, explain to us, good sirs, who is the king who delivered the wicked servant to the tormentors? And let them also attend to this, So therefore also shall My heavenly Father do unto you; Matthew 18:35 and to the same persons also might rather be said the things in the parable of the Ten Pounds that the Son of the good God said, Howbeit these mine enemies which would not that I should reign over them, Luke 19:27 etc. The conclusion of the parable, however, is adapted also to the simpler; for all of us who have obtained the forgiveness of our own sins, and have not forgiven our brethren, are taught at once that we shall suffer the lot of him who was forgiven but did not forgive his fellow-servant.

48. Origen, Commentary On Genesis, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 552

49. Origen, Commentary On Romans, 1.3, 1.15, 1.18-1.19, 2.1, 2.4, 2.10, 2.13-2.14, 3.1, 3.4, 3.7, 3.10-3.11, 4.4, 4.7, 4.10, 4.12, 5.6, 5.10, 6.3-6.4, 7.8, 7.16, 8.8, 8.11, 9.2, 10.1, 10.43 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543, 564, 565

50. Origen, Commentary On The Song of Songs, 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

51. Eusebius of Caesarea, Ecclesiastical History, 4.11.9, 6.38 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 85, 543

4.11.9. He speaks as follows: And there is a certain Marcion of Pontus, who is even now still teaching his followers to think that there is some other God greater than the Creator. And by the aid of the demons he has persuaded many of every race of men to utter blasphemy, and to deny that the maker of this universe is the father of Christ, and to confess that some other, greater than he, was the creator. And all who followed them are, as we have said, called Christians, just as the name of philosophy is given to philosophers, although they may have no doctrines in common.

52. Pamphilus Caesariensis 240-310, Apologia Pro Origene, 33.1.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 557, 558, 564, 565

53. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 543

54. Theodoret of Cyrus, Compendium Against Heresies, 1.21, 2.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 543, 564

55. Origen, Hom. Ps., 2.6, 4.4, 5.5 Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

56. Origen, Hom. 1 Reg., 1.13 Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543

57. Origen, Fr.Jo., 49, 51, 43 Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543

58. Origen, Hom. Jer. Lat., 2.3.12, 2.5 Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541, 542, 543

59. Origen, Sel. Job, 41.11 Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 541

60. Rufinus, Adult. Libr. Orig., 7 Tagged with subjects: •gnosticism, specific doctrines Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 571

Tiresias: The Ancient Mediterranean Religions Source Database