| 1. Septuagint, Jeremiah, 31.31-31.32 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 292 |
2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 251 | 509d. he said. Conceive then, said I, as we were saying, that there are these two entities, and that one of them is sovereign over the intelligible order and region and the other over the world of the eye-ball, not to say the sky-ball, but let that pass. You surely apprehend the two types, the visible and the intelligible. I do. Represent them then, as it were, by a line divided into two unequal sections and cut each section again in the same ratio (the section, that is, of the visible and that of the intelligible order), and then as an expression of the ratio of their comparative clearness and obscurity you will have, as one of the section |
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3. Philo of Alexandria, On The Life of Moses, 2.194 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 251 | 2.194. for the Egyptians, almost alone of all men, set up the earth as a rival of the heaven considering the former as entitled to honours equal with those of the gods, and giving the latter no especial honour, just as if it were proper to pay respect to the extremities of a country rather than to the king's palace. For in the world the heaven is the most holy temple, and the further extremity is the earth; though this too is in itself worthy of being regarded with honour; but if it is brought into comparison with the air, is as far inferior to it as light is to darkness, or night to day, or corruption to immortality, or a mortal to God. |
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4. Philo of Alexandria, On The Creation of The World, 1, 157, 170, 2, 37, 16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020) 254 | 16. for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect. |
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5. Philo of Alexandria, On The Confusion of Tongues, 10-15, 2-9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020) 251 | 9. But he who brings his account nearer the truth, has distinguished between the rational and irrational animals, so that he testifies that identity of language belong to men alone: and this also, as they say, is a fabulous story. And indeed they affirm, that the separation of language into an infinite variety of dialects, which Moses calls the confusion of tongues, was effected as a remedy for sins, in order that men might not be able to cooperate in common for deeds of wickedness through understanding one another; and that they might not, when they were in a manner deprived of all means of communication with one another, be able with united energies to apply themselves to the same actions. |
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6. Philo of Alexandria, On The Life of Abraham, 88 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 254 | 88. Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both. XIX. |
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| 7. Philo of Alexandria, Questions On Genesis, 4.57 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 251 |
8. New Testament, Hebrews, 8.8-8.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 292| 8.8. μεμφόμενος γὰρ αὐτοὺς λέγει 8.9. | 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. |
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9. New Testament, Ephesians, 6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 285| 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. | 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. |
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10. Tertullian, Against Marcion, 1.6, 1.25.3, 2.5.2, 2.5.21-2.5.24 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 285 | 1.6. Thus far our discussion seems to imply that Marcion makes his two gods equal. For while we have been maintaining that God ought to be believed as the one only great Supreme Being, excluding from Him every possibility of equality, we have treated of these topics on the assumption of two equal Gods; but nevertheless, by teaching that no equals can exist according to the law of the Supreme Being, we have sufficiently affirmed the impossibility that two equals should exist. For the rest, however, we know full well that Marcion makes his gods unequal: one judicial, harsh, mighty in war; the other mild, placid, and simply good and excellent. Let us with similar care consider also this aspect of the question, whether diversity (in the Godhead) can at any rate contain two, since equality therein failed to do so. Here again the same rule about the great Supreme will protect us, inasmuch as it settles the entire condition of the Godhead. Now, challenging, and in a certain sense arresting the meaning of our adversary, who does not deny that the Creator is God, I most fairly object against him that he has no room for any diversity in his gods, because, having once confessed that they are on a par, he cannot now pronounce them different; not indeed that human beings may not be very different under the same designation, but because the Divine Being can be neither said nor believed to be God, except as the great Supreme. Since, therefore, he is obliged to acknowledge that the God whom he does not deny is the great Supreme, it is inadmissible that he should predicate of the Supreme Being such a diminution as should subject Him to another Supreme Being. For He ceases (to be Supreme), if He becomes subject to any. Besides, it is not the characteristic of God to cease from any attribute of His divinity - say, from His supremacy. For at this rate the supremacy would be endangered even in Marcion's more powerful god, if it were capable of depreciation in the Creator. When, therefore, two gods are pronounced to be two great Supremes, it must needs follow that neither of them is greater or less than the other, neither of them loftier or lowlier than the other. If you deny him to be God whom you call inferior, you deny the supremacy of this inferior being. But when you confessed both gods to be divine, you confessed them both to be supreme. Nothing will you be able to take away from either of them; nothing will you be able to add. By allowing their divinity, you have denied their diversity. |
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11. Justin, First Apology, 49 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 292 | 49. And again, how it was said by the same Isaiah, that the Gentile nations who were not looking for Him should worship Him, but the Jews who always expected Him should not recognise Him when He came. And the words are spoken as from the person of Christ; and they are these I was manifest to them that asked not for Me; I was found of them that sought Me not: I said, Behold Me, to a nation that called not on My name. I spread out My hands to a disobedient and gainsaying people, to those who walked in a way that is not good, but follow after their own sins; a people that provokes Me to anger to My face. Isaiah 65:1-3 For the Jews having the prophecies, and being always in expectation of the Christ to come, did not recognise Him; and not only so, but even treated Him shamefully. But the Gentiles, who had never heard anything about Christ, until the apostles set out from Jerusalem and preached concerning Him, and gave them the prophecies, were filled with joy and faith, and cast away their idols, and dedicated themselves to the Unbegotten God through Christ. And that it was foreknown that these infamous things should be uttered against those who confessed Christ, and that those who slandered Him, and said that it was well to preserve the ancient customs, should be miserable, hear what was briefly said by Isaiah; it is this: Woe unto them that call sweet bitter, and bitter sweet. Isaiah 5:20 |
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12. Irenaeus, Refutation of All Heresies, 1.1, 1.27.1, 2.30.9, 3.12.12, 3.25.2-3.25.5, 4.2.2, 5.4.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 263, 285 | 1.1. It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know , what was at his feet. And he lived about the time of Croesus. |
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| 13. Anon., Marytrdom of Polycarp, 4 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 226 |
| 14. Nag Hammadi, The Gospel of Truth, 18.11-19.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 254 |
| 15. Nag Hammadi, A Valentinian Exposition, 26-28, 25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020) 251 |
| 16. Nag Hammadi, The Tripartite Tractate, 75.13, 76.33, 82.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 251 |
| 17. Anon., Epistle To Diognetus, 1.1 Tagged with subjects: •heresy, heretics, heresiology Found in books: Novenson (2020) 292 |
