1. Hebrew Bible, Numbers, 15.38-15.39 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, uniqueness of Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 144| 15.38. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃", 15.39. "וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃", | 15.38. "’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.", 15.39. "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;", |
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2. Hebrew Bible, Deuteronomy, 6.4, 6.6-6.9, 6.16, 8.60, 11.18-11.21, 19.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god, uniqueness of Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 140, 144; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206, 210| 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.6. "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃", 6.7. "וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 6.8. "וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃", 6.9. "וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃", 6.16. "לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃", 11.18. "וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃", 11.19. "וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 11.21. "לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃", 19.19. "וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃", | 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.6. "And these words, which I command thee this day, shall be upon thy heart;", 6.7. "and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 6.8. "And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.", 6.9. "And thou shalt write them upon the door-posts of thy house, and upon thy gates.", 6.16. "Ye shall not try the LORD your God, as ye tried Him in Massah.", 11.18. "Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.", 11.19. "And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 11.20. "And thou shalt write them upon the door-posts of thy house, and upon thy gates;", 11.21. "that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.", 19.19. "then shall ye do unto him, as he had purposed to do unto his brother; so shalt thou put away the evil from the midst of thee.", |
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3. Hebrew Bible, Ezekiel, 34.23, 37.24 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210| 34.23. "וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃", 37.24. "וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃", | 34.23. "And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd.", 37.24. "And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them.", |
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4. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134| 396a. Ζῆνα, οἱ δὲ Δία καλοῦσιν—συντιθέμενα δʼ εἰς ἓν δηλοῖ τὴν φύσιν τοῦ θεοῦ, ὃ δὴ προσήκειν φαμὲν ὀνόματι οἵῳ τε εἶναι ἀπεργάζεσθαι. οὐ γὰρ ἔστιν ἡμῖν καὶ τοῖς ἄλλοις πᾶσιν ὅστις ἐστὶν αἴτιος μᾶλλον τοῦ ζῆν ἢ ὁ ἄρχων τε καὶ βασιλεὺς τῶν πάντων. συμβαίνει οὖν ὀρθῶς | 396a. Zena ( Ζῆνα ), and others Dia ( Δία ); but the two in combination express the nature of the god, which is just what we said a name should be able to do. For certainly no one is so much the author of life ( ζῆν ) for us and all others as the ruler and king of all. |
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5. Septuagint, 2 Maccabees, 7.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 | 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.' |
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6. Septuagint, Wisdom of Solomon, 1.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 | 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. |
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| 7. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 135 |
8. Ignatius, To The Magnesians, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 | 7.2. Hasten to come together all of you, as to one temple, even God; as to one altar, even to one Jesus Christ, who came forth from One Father and is with One and departed unto One. |
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| 9. Ignatius, To The Trallians, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
10. Dio Chrysostom, Orations, 1.39-1.41, 12.75-12.77 (1st cent. CE - missingth cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134, 211 | 12.75. "And consider whether you will not find that the statue is in keeping with all the titles by which Zeus is known. For he alone of the gods is entitled 'Father and King,' 'Protector of Cities,' 'God of Friendship,' and 'God of Comradeship' and also 'Protector of Suppliants,' and 'God of Hospitality,' 'Giver of Increase,' and has countless other titles, all indicative of goodness: he is addressed as 'King' because of his dominion and power; as 'Father,' I think, on account of his solicitude for us and his kindness: as 'Protector of Cities' in that he upholds the law and the common weal; as 'Guardian of the Race' on account of the tie of kinship which unites gods and men; 12.76. as 'God of Friendship' and 'God of Comradeship' because he brings all men together and wills that they be friends of one another and never enemy or foe; as 'Protector of Suppliants' since he inclines his ear and is gracious to men when they pray; as 'God of Refuge' because he gives refuge from evils; as 'God of Hospitality' because we should not be unmindful even of strangers, nor regard any human being as an alien; as 'Giver of Wealth and Increase' since he is the cause of all crops and is the giver of wealth and power. 12.77. "And so far as it was possible to reveal these attributes without the help of words, is the god not adequately represented from the point of view of art? For his sovereignty and kingship are intended to be shown by the strength in the image and its grandeur; his fatherhood and his solicitude by its gentleness and kindliness; the 'Protector of Cities' and 'Upholder of the Law' by its majesty and severity; the kinship between gods and men, I presume, by the mere similarity in shape, being already in use as a symbol; the 'God of Friends, Suppliants, Strangers, Refugees,' and all such qualities in short, by the benevolence and gentleness and goodness appearing in his countece. The 'God of Wealth' and the "Giver of Increase' are represented by the simplicity and grandeur shown by the figure, for the god does in very truth seem like one who is giving and bestowing blessings. |
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| 11. Cornutus, De Natura Deorum, 2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134 |
12. Clement of Rome, 1 Clement, 46.5-46.6, 59.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206| 46.5. ἱνατί ἔρεις καὶ θυμοὶ καὶ διχοστασίαι καὶ σχίσματα πόλεμός τε Eph. 4, 4-6 ἐν ὑμῖν; 46.6. ἢ οὐχὶ ἕνα θεὸν ἔχομεν καὶ ἔνα Χριστὸν καὶ ἓν πνεῦμα τῆς χάριτος τὸ ἐκχυθὲν ἐφ̓ ἡμᾶς; καὶ μία κλῆσις ἐν Χριστῷ; 59.4. ἀξιοῦμέν σε, δέσποτα, βοηθὸν γενέσθαι καὶ ἀντιλήπτορα ἡμῶν. τοὺς ἐν θλίψει ἡμῶν σῶσον, τοὺς ταπεινοὺς ἐλέησον, τοὺς πεπτωκότας ἔγειρον, τοῖς δεομένοις ἐπιφάνηθι, τοὺς ἀσθενεῖς ἴασαι, τοὺς πλανωμένους τοῦ λαοῦ σου ἐπίστρεψον: χόρτασον τοὺς πεινῶντας, λύτρωσαι τοὺς δεσμίους ἡμῶν, ἐξανάστησον τοὺς ἀσθενοῦντας, παρακάλεσον τοὺς ὀλιγοψυχοῦντας: I Kings 3, 60; II Kings 19, 19; Ezek. 86, 23 Ps. 78, 13; 94, 7; 99, 8 γνώτωσάν σε ἅπαντα τὰ ἔθνη. ὅτι σὺ εἶ ὁ θεὸς μόνος καὶ Ἰησοῦς Χριστὸς ὁ παῖς σου καὶ ἡμεῖς λαός σου καὶ πρόβατα τῆς νομῆς σου. | |
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13. Ignatius, To The Philadelphians, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 | 8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you; |
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| 14. Ignatius, To The Smyrnaeans, 3.3, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
15. New Testament, 1 Corinthians, 8.4-8.6, 12.4-12.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 209, 210| 8.4. Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς. 8.5. καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 12.4. Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· 12.5. καὶ διαιρέσεις διακονιῶν εἰσίν, καὶ ὁ αὐτὸς κύριος· 12.6. καὶ διαιρέσεις ἐνεργημάτων εἰσίν, καὶ ὁ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. 12.7. ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. 12.8. ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 12.9. ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, 12.10. ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνία γλωσσῶν· 12.11. πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. 12.12. Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13. καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 12.14. καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15. Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16. Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17. εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18. νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19. εἰ δὲ ἦν [τὰ] πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20. νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται [δὲ] ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21. Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22. ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23. καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24. τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25. ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26. καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη. 12.27. ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 12.28. Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 12.29. μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; 12.30. μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν; 12.31. ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. | 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. |
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16. New Testament, 1 Timothy, 1.17, 2.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210| 1.17. Τῷ δὲ βασιλεῖ τῶν αἰώνων, ἀφθάρτῳ, ἀοράτῳ, μόνῳ θεῷ, τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν. 2.5. Εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων ἄνθρωπος Χριστὸς Ἰησοῦς, | 1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus, |
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17. New Testament, Acts, 17.23-17.31 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210| 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.26. ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, 17.27. ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. 17.28. ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν q type="spoken" 17.29. γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. 17.30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 17.31. καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. | 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." |
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18. New Testament, James, 2.19-2.20, 4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210| 2.19. σὺ πιστεύεις ὅτι εἷς θεὸς ἔστιν; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. 2.20. θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν; 4.12. εἷς ἔστιν νομοθέτης καὶ κριτής, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι· σὺ δὲ τίς εἶ, ὁ κρίνων τὸν πλησίον; | 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 4.12. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another? |
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| 19. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210 |
20. New Testament, Ephesians, 2.18, 4.4-4.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210, 211| 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς [καὶ] ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 4.5. εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, 4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. 4.7. Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη [ἡ] χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10. ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14. ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. | 2.18. For through him we both have our access in one Spirit to the Father. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism, 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. |
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21. New Testament, Galatians, 3.19-3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210| 3.19. Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς διʼ ἀγγέλων ἐν χειρὶ μεσίτου· 3.20. ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστίν. | 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. |
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22. New Testament, Hebrews, 10.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210| 10.12. οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲςἐκάθισεν ἐν δεξιᾷτοῦ θεοῦ, | 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; |
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23. New Testament, Romans, 3.29-3.30, 4.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206, 208, 210| 3.29. ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; 3.30. ναὶ καὶ ἐθνῶν, εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. 4.17. καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα· | 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. |
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24. New Testament, John, 1.1-1.2, 5.44, 8.41, 10.16, 10.30, 10.38, 14.9-14.11, 14.20, 16.32, 17.3, 17.11, 17.20-17.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 209, 210| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 5.44. πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρʼ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου [θεοῦ] οὐ ζητεῖτε; 8.41. ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ Ἡμεῖς ἐκ πορνείας οὐκ ἐγεννήθημεν· ἕνα πατέρα ἔχομεν τὸν θεόν. 10.16. καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνα δεῖ με ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν, καὶ γενήσονται μία ποίμνη, εἷς ποιμήν. 10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. 10.38. εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 14.10. οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπʼ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ. 14.11. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε. 14.20. ἐν ἐκείνῃ τῇ ἡμέρᾳ ὑμεῖς γνώσεσθε ὅτι ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν. 16.32. ἰδοὺ ἔρχεται ὥρα καὶ ἐλήλυθεν ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια κἀμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετʼ ἐμοῦ ἐστίν. 17.3. αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 17.11. καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, κἀγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς. 17.20. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ, 17.21. ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. 17.22. κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, 17.23. ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν, ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God." 10.16. I have other sheep, which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd. 10.30. I and the Father are one." 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father." 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.20. In that day you will know that I am in my Father, and you in me, and I in you. 16.32. Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.20. Not for these only do I pray, but for those also who believe in me through their word, 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. |
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25. New Testament, Matthew, 4.7, 19.17, 23.8-23.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 210| 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 19.17. ὁ δὲ εἶπεν αὐτῷ Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός· εἰ δὲ θέλέις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 23.10. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός· | 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. |
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| 26. Maximus of Tyre, Dialexeis, 2.1, 39.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134 |
| 27. Justin, First Apology, 58.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
| 28. Marcus Aurelius Emperor of Rome, Meditations, 7.9.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 |
| 29. Justin, Dialogue With Trypho, 1.3-1.4, 5.6, 11.1-11.2, 56.4, 58.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206, 207 |
| 30. Tatian, Oration To The Greeks, 4.2, 5.1, 5.7, 14.1, 19.9-19.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 207 |
| 31. Tertullian, On The Soul, 21.1, 21.4, 21.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 |
| 32. Tertullian, Against Praxeas, 2.4, 3.1, 8.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 |
| 33. Tertullian, Against The Valentinians, 17.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 |
| 34. Hermas, Mandates, 1.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
| 35. Tertullian, Prescription Against Heretics, 7.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 |
| 36. Tertullian, On Modesty, 21.16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 211 |
37. Theophilus, To Autolycus, 2.4.5, 2.8-2.9, 2.8.6, 2.15.4, 2.28.3, 2.34.1, 2.34.4-2.34.5, 2.35.4-2.35.9, 2.36, 2.38.7-2.38.10, 3.2.2, 3.7.7-3.7.9, 3.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206, 209, 211 | 2.8. And why should I recount further the vast array of such names and genealogies? So that all the authors and poets, and those called philosophers, are wholly deceived; and so, too, are they who give heed to them. For they plentifully composed fables and foolish stories about their gods, and did not exhibit them as gods, but as men, and men, too, of whom some were drunken, and others fornicators and murderers. But also concerning the origin of the world, they uttered contradictory and absurd opinions. First, some of them, as we before explained, maintained that the world is uncreated. And those that said it was uncreated and self-producing contradicted those who propounded that it was created. For by conjecture and human conception they spoke, and not knowing the truth. And others, again, said that there was a providence, and destroyed the positions of the former writers. Aratus, indeed, says: - From Jove begin my song; nor ever be The name unuttered: all are full of you; The ways and haunts of men; the heavens and sea: On you our being hangs; in you we move; All are your offspring and the seed of Jove. Benevolent, he warns mankind to good, Urges to toil and prompts the hope of food. He tells where cattle best may graze, and where The soil, deep-furrowed, yellow grain will bear. What time the husbandman should plant or sow, 'Tis his to tell, 'tis his alone to know. Who, then, shall we believe: Aratus as here quoted, or Sophocles, when he says: - And foresight of the future there is none; 'Tis best to live at random, as one can? And Homer, again, does not agree with this, for he says that virtue Waxes or wanes in men as Jove decrees. And Simonides says:- No man nor state has virtue save from God; Counsel resides in God; and wretched man Has in himself nought but his wretchedness. So, too, Euripides: - Apart from God, there's nothing owned by men. And Meder:- Save God alone, there's none for us provides. And Euripides again:- For when God wills to save, all things He'll bend To serve as instruments to work His end. And Thestius:- If God design to save you, safe you are, Though sailing in mid-ocean on a mat. And saying numberless things of a like kind, they contradicted themselves. At least Sophocles, who in another place denied Providence, says:- No mortal can evade the stroke of God. Besides, they both introduced a multitude of gods, and yet spoke of a Unity; and against those who affirmed a Providence they maintained in opposition that there was no Providence. Wherefore Euripides says:- We labour much and spend our strength in vain, For empty hope, not foresight, is our guide. And without meaning to do so, they acknowledge that they know not the truth; but being inspired by demons and puffed up by them, they spoke at their instance whatever they said. For indeed the poets - Homer, to wit, and Hesiod, being, as they say, inspired by the Muses - spoke from a deceptive fancy, and not with a pure but an erring spirit. And this, indeed, clearly appears from the fact, that even to this day the possessed are sometimes exorcised in the name of the living and true God; and these spirits of error themselves confess that they are demons who also formerly inspired these writers. But sometimes some of them wakened up in soul, and, that they might be for a witness both to themselves and to all men, spoke things in harmony with the prophets regarding the monarchy of God, and the judgment and such like. 2.9. But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars. And there was not one or two, but many, at various times and seasons among the Hebrews; and also among the Greeks there was the Sibyl; and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished. 2.36. And the Sibyl, who was a prophetess among the Greeks and the other nations, in the beginning of her prophecy, reproaches the race of men, saying:- How are you still so quickly lifted up, And how so thoughtless of the end of life, You mortal men of flesh, who are but nought? Do you not tremble, nor fear God most high? Your Overseer, the Knower, Seer of all, Who ever keeps those whom His hand first made, Puts His sweet Spirit into all His works, And gives Him for a guide to mortal men. There is one only uncreated God, Who reigns alone, all-powerful, very great, From whom is nothing hid. He sees all things, Himself unseen by any mortal eye. Can mortal man see the immortal God, Or fleshly eyes, which shun the noontide beams, Look upon Him, who dwells beyond the heavens? Worship Him then, the self-existent God, The unbegotten Ruler of the world, Who only was from everlasting time, And shall to everlasting still abide. of evil counsels you shall reap the fruit, Because you have not honoured the true God, Nor offered to Him sacred hecatombs. To those who dwell in Hades you make gifts, And unto demons offer sacrifice. In madness and in pride you have your walk; And leaving the right way, you wander wide, And lose yourselves in pitfalls and in thorns. Why do you wander thus, O foolish men? Cease your vain wanderings in the black, dark night; Why follow darkness and perpetual gloom When, see, there shines for you the blessed light? Lo, He is clear - in Him there is no spot. Turn, then, from darkness, and behold the day; Be wise, and treasure wisdom in your breasts. There is one God who sends the winds and rains, The earthquakes, and the lightnings, and the plagues, The famines, and the snow-storms, and the ice, And all the woes that visit our sad race. Nor these alone, but all things else He gives, Ruling omnipotent in heaven and earth, And self-existent from eternity. And regarding those [gods] that are said to have been born, she said:- If all things that are born must also die, God cannot be produced by mortal man. But there is only One, the All-Supreme, Who made the heavens, with all their starry host, The sun and moon; likewise the fruitful earth, With all the waves of ocean, and the hills, The fountains, and the ever flowing streams; He also made the countless multitude of ocean creatures, and He keeps alive All creeping things, both of the earth and sea; And all the tuneful choir of birds He made, Which cleave the air with wings, and with shrill pipe Trill forth at morn their tender, clear-voiced song. Within the deep glades of the hills He placed A savage race of beasts; and unto men He made all cattle subject, making man The God-formed image, ruler over all, And putting in subjection to his sway Things many and incomprehensible. For who of mortals can know all these things? He only knows who made them at the first, He the Creator, incorruptible, Who dwells in upper air eternally; Who proffers to the good most rich rewards, And against evil and unrighteous men Rouses revenge, and wrath, and bloody wars, And pestilence, and many a tearful grief. O man exalted vainly - say why thus Have you so utterly destroyed yourself? Have you no shame worshipping beasts for gods? And to believe the gods should steal your beasts, Or that they need your vessels - is it not Frenzy's most profitless and foolish thought? Instead of dwelling in the golden heavens, You see your gods become the prey of worms, And hosts of creatures noisome and unclean. O fools! You worship serpents, dogs, and cats, Birds, and the creeping things of earth and sea, Images made with hands, statues of stone, And heaps of rubbish by the wayside placed. All these, and many more vain things, you serve, Worshipping things disgraceful even to name: These are the gods who lead vain men astray, From whose mouth streams of deadly poison flow. But unto Him in whom alone is life, Life, and undying, everlasting light; Who pours into man's cup of life a joy Sweeter than sweetest honey to his taste -Unto Him bow the head, to Him alone, And walk in ways of everlasting peace. Forsaking Him, you all have turned aside, And, in your raving folly, drained the cup of justice quite unmixed, pure, mastering, strong; And you will not again be sober men, You will not come unto a sober mind, And know your God and King, who looks on all: Therefore, upon you burning fire shall come, And ever you shall daily burn in flames, Ashamed for ever of your useless gods. But those who worship the eternal God, They shall inherit everlasting life, Inhabiting the blooming realms of bliss, And feasting on sweet food from starry heaven. That these things are true, and useful, and just, and profitable to all men, is obvious. Even the poets have spoken of the punishments of the wicked. 3.9. Now we also confess that God exists, but that He is one, the creator, and maker, and fashioner of this universe; and we know that all things are arranged by His providence, but by Him alone. And we have learned a holy law; but we have as lawgiver Him who is really God, who teaches us to act righteously, and to be pious, and to do good. And concerning piety He says, You shall have no other gods before me. You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow down yourself to them, nor serve them: for I am the Lord your God. Exodus 20:3 And of doing good He said: Honour your father and your mother; that it may be well with you, and that your days may be long in the land which I the Lord God give you. Again, concerning righteousness: You shall not commit adultery. You shall not kill. You shall not steal. You shall not bear false witness against your neighbour. You shall not covet your neighbour's wife, you shall not covet your neighbour's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his beast of burden, nor any of his cattle, nor anything that is your neighbour's. You shall not wrest the judgment of the poor in his cause. Exodus 23:6 From every unjust matter keep you far. The innocent and righteous you shall not slay; you shall not justify the wicked; and you shall not take a gift, for gifts blind the eyes of them that see and pervert righteous words. of this divine law, then, Moses, who also was God's servant, was made the minister both to all the world, and chiefly to the Hebrews, who were also called Jews, whom an Egyptian king had in ancient days enslaved, and who were the righteous seed of godly and holy men - Abraham, and Isaac, and Jacob. God, being mindful of them, and doing marvellous and strange miracles by the hand of Moses, delivered them, and led them out of Egypt, leading them through what is called the desert; whom He also settled again in the land of Canaan, which afterwards was called jud a, and gave them a law, and taught them these things. of this great and wonderful law, which tends to all righteousness, the ten heads are such as we have already rehearsed. |
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| 38. Aelius Aristides, Orations, 43.23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134 |
| 39. Athenagoras, Apology Or Embassy For The Christians, 4.2, 5.2, 6.1-6.5, 7.1, 8.1, 8.5, 10.2, 10.4, 12.2, 18.2, 24.1-24.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 205, 207 |
| 40. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 128 |
| 41. Clement of Alexandria, Fragments, 3.189 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 209 |
| 42. Clement of Alexandria, Christ The Educator, 3.1.1, 3.7.37 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 209, 210 |
| 43. Clement of Alexandria, Exhortation To The Greeks, 6.68.3, 6.72.4, 7.74.2, 8.77.2, 9.88.2-9.88.3, 10.98.2-10.98.3, 10.103.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 209, 210 |
| 44. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 7.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 209 |
| 45. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 205, 209 |
| 46. Clement of Alexandria, Excerpts From Theodotus, 17.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 209 |
47. Eusebius of Caesarea, Ecclesiastical History, 5.13.1-5.13.7, 5.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Osborne (2001), Irenaeus of Lyons, 128; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 208 | 5.13.1. At this time Rhodo, a native of Asia, who had been instructed, as he himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of Marcion. He says that this heresy was divided in his time into various opinions; and while describing those who occasioned the division, he refutes accurately the falsehoods devised by each of them. 5.13.2. But hear what he writes:Therefore also they disagree among themselves, maintaining an inconsistent opinion. For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle, but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon. 5.13.3. But others, among whom are Potitus and Basilicus, hold to two principles, as does the mariner Marcion himself. 5.13.4. These following the wolf of Pontus, and, like him, unable to fathom the division of things, became reckless, and without giving any proof asserted two principles. Others, again, drifting into a worse error, consider that there are not only two, but three natures. of these, Syneros is the leader and chief, as those who defend his teaching say. 5.13.5. The same author writes that he engaged in conversation with Apelles. He speaks as follows:For the old man Apelles, when conversing with us, was refuted in many things which he spoke falsely; whence also he said that it was not at all necessary to examine one's doctrine, but that each one should continue to hold what he believed. For he asserted that those who trusted in the Crucified would be saved, if only they were found doing good works. But as we have said before, his opinion concerning God was the most obscure of all. For he spoke of one principle, as also our doctrine does. 5.13.6. Then, after stating fully his own opinion, he adds:When I said to him, Tell me how you know this or how can you assert that there is one principle, he replied that the prophecies refuted themselves, because they have said nothing true; for they are inconsistent, and false, and self-contradictory. But how there is one principle he said that he did not know, but that he was thus persuaded. 5.13.7. As I then adjured him to speak the truth, he swore that he did so when he said that he did not know how there is one unbegotten God, but that he believed it. Thereupon I laughed and reproved him because, though calling himself a teacher, he knew not how to confirm what he taught. |
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48. Diogenes Laertius, Lives of The Philosophers, 7.147 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134 | 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. |
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| 49. Orphic Hymns., Fragments, None Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134 |
| 50. Various, Patrologia Orientalis, 23.204-23.205 Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 212 |
| 51. Ps.-Justin, Mon., 2, 1 Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
| 52. Justin, Fr., 2 Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
| 53. Rhodon, Frr. Ap. Eus. H.E., 5.13 Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 208 |
| 54. Anon., Martyrdom of Justin, 1 Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
| 55. Ignatios of Antioch, Eph., 15.1 Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
| 56. Hermetic Corpus, Asclepius, 22, 19 Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134 |
| 57. Pseudo-Aristotle, Peri Tou Kosmou, None Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 212 |
| 58. Various, Corpus Hermeticum, 1.6, 1.10, 2.14, 4.1, 4.5, 4.8, 4.10-4.11, 10.14, 10.25, 11.5, 11.8-11.11, 11.14 Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134, 135, 212 |
| 59. Anon., Epistle To Diognetus, 3.2 Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
| 60. Ignatius, Polyc., None Tagged with subjects: •nan Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 206 |
| 61. Meliton of Sardis, Fr., 2 Tagged with subjects: •god, uniqueness of Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 208 |
