1. Hebrew Bible, Song of Songs, 4.10, 5.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •breast milk, image and likeness Found in books: Penniman (2017) 156| 5.13. "לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃", | 4.10. How fair is thy love, my sister, my bride! How much better is thy love than wine! And the smell of thine ointments than all manner of spices! 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. |
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2. Hebrew Bible, Proverbs, 1.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •image and likeness Found in books: Osborne (2010) 233| 1.33. "וְשֹׁמֵעַ לִי יִשְׁכָּן־בֶּטַח וְשַׁאֲנַן מִפַּחַד רָעָה׃", | 1.33. "But whoso hearkeneth unto me shall dwell securely, and shall be quiet without fear of evil.’", |
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3. Hebrew Bible, Genesis, 1.26, 2.7, 9.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •breast milk, image and likeness •image and likeness Found in books: Osborne (2001) 212, 213, 222; Osborne (2010) 234; Penniman (2017) 250| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 9.6. "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 9.6. "Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.", |
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| 4. Homer, Iliad, 4.38.3-4.38.4 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •breast milk, image and likeness Found in books: Penniman (2017) 90 |
5. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Osborne (2010) 95| 176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ | |
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6. Septuagint, Wisdom of Solomon, 2.24, 6.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •image and likeness Found in books: Osborne (2001) 93, 216 | 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 6.19. and immortality brings one near to God; |
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7. Philo of Alexandria, On The Virtues, 165-166, 168, 171, 185, 8, 167 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Osborne (2010) 95 | 167. but it is right rather that the wise and prudent man should, to the best of his power, endeavour to bring his neighbours also into the same condition; and that the temperate man should seek to make others temperate, the brave man to make others courageous, the righteous man to make others just, and in short every good man ought to try to make everyone else good; for these qualities are, as it seems, powers, which the virtuous man will cling to as his own; but infirmity and weakness, on the contrary, are inconsistent with a virtuous character. |
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| 8. Ignatius, To The Romans, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2001) 138 |
9. Plutarch, Numa Pompilius, 1.4, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 709| 1.4. τοὺς μὲν οὖν χρόνους ἐξακριβῶσαι χαλεπόν ἐστι, καὶ μάλιστα τοὺς ἐκ τῶν Ὀλυμπιονικῶν ἀναγομένους, ὧν τὴν ἀναγραφὴν ὀψέ φασιν Ἱππίαν ἐκδοῦναι τὸν Ἠλεῖον, ἀπʼ οὐδενὸς ὁρμώμενον ἀναγκαίου πρὸς πίστιν ἃ δὲ παρειλήφαμεν ἡμεῖς ἄξια λόγου περὶ Νομᾶ, διέξιμεν ἀρχὴν οἰκείαν λαβόντες. 7.2. παραλαβὼν δὲ μάντεις καὶ ἱερεῖς ἀνέβαινεν εἰς τὸ Καπιτώλιον Ταρπήϊον αὐτὸ λόφον οἱ τότε Ῥωμαῖοι προσηγόρευον. ἐνταῦθα τῶν μάντεων ὁ πρωτεύων τὸν μὲν εἰς μεσημβρίαν τρέψας ἐγκεκαλυμμένον, αὐτὸς δὲ παραστὰς ἐξόπισθεν καὶ τῇ δεξιᾷ τῆς κεφαλῆς ἐφαπτόμενος αὐτοῦ κατεύξατο, καὶ περιεσκόπει τὰ παρὰ τῶν θεῶν ἐν οἰωνοῖς ἢ συμβόλοις προφαινόμενα, πανταχόσε τὰς ὄψεις περιφέρων. | 1.4. Chronology, however, is hard to fix, and especially that which is based on the names of victors in the Olympic games, the list of which is said to have been published at a late period by Hippias of Elis, who had no fully authoritative basis for his work. I shall therefore begin at a convenient point, and relate the noteworthy facts which I have found in the life of Numa. 1.4. Chronology, however, is hard to fix, and especially that which is based on the names of victors in the Olympic games, the list of which is said to have been published at a late period by Hippias of Elis, who had no fully authoritative basis for his work. I shall therefore begin at a convenient point, and relate the noteworthy facts which I have found in the life of Numa. 7.2. Then taking with him the augurs and priests, he ascended the Capitol, which the Romans of that time called the Tarpeian Hill. There the chief of the augurs turned the veiled head of Numa towards the south, while he himself, standing behind him, and laying the right hand on his head, prayed aloud, and turned his eyes in all directions to observe whatever birds or other omens might be sent from the gods. 7.2. Then taking with him the augurs and priests, he ascended the Capitol, which the Romans of that time called the Tarpeian Hill. There the chief of the augurs turned the veiled head of Numa towards the south, while he himself, standing behind him, and laying the right hand on his head, prayed aloud, and turned his eyes in all directions to observe whatever birds or other omens might be sent from the gods. |
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10. New Testament, Apocalypse, 12.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2001) 216| 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. | 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. |
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11. New Testament, Hebrews, 3.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2001) 259| 3.14. μέτοχοι γὰρ τοῦ χριστοῦ γεγόναμεν, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατάσχωμεν. | 3.14. For we have become partakers of Christ, if we hold fast the beginning of our confidence firm to the end: |
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12. New Testament, Philippians, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2001) 259| 3.10. τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, | 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; |
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13. New Testament, Romans, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Osborne (2010) 235| 4.11. καὶσημεῖονἔλαβενπεριτομῆς,σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐντῇ ἀκροβυστίᾳ,εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς [τὴν] δικαιοσύνην, | 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. |
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14. New Testament, John, 3.18-3.21, 8.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2001) 138, 216| 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. 3.20. πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· 3.21. ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστὶν εἰργασμένα. 8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. | 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. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God." 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. |
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15. New Testament, Matthew, 5.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2010) 95| 5.19. ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. | 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. |
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16. New Testament, 1 Corinthians, 3.21-3.23, 11.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2010) 233| 3.21. ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις· 3.22. πάντα γὰρ ὑμῶν ἐστίν, εἴτε Παῦλος εἴτε Ἀπολλὼς εἴτε Κηφᾶς εἴτε κόσμος εἴτε ζωὴ εἴτε θάνατος εἴτε ἐνεστῶτα εἴτε μέλλοντα, πάντα ὑμῶν, 3.23. ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ θεοῦ. 11.1. μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ. | 3.21. Therefore let no one boast in men. For all things are yours, 3.22. whether Paul, or Apollos, or Cephas, or the world, or life, or death,or things present, or things to come. All are yours, 3.23. and you areChrist's, and Christ is God's. 11.1. Be imitators of me, even as I also am of Christ. |
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17. New Testament, 1 Peter, 1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2001) 259| 1.4. εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, | 1.4. to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you, |
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18. Justin, First Apology, 59-60 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 199 | 60. And the physiological discussion concerning the Son of God in the Tim us of Plato, where he says, He placed him crosswise in the universe, he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, If you look to this figure, and believe, you shall be saved thereby. Numbers 21:8 And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, that the Spirit of God moved over the waters. For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, And the third around the third. And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: Everlasting fire shall descend, and shall devour to the pit beneath. Deuteronomy 32:22 It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God. |
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| 19. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001) 138, 215 |
| 20. Tatian, Oration To The Greeks, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 199 |
| 21. Irenaeus, Demonstration of The Apostolic Teaching, 10, 12, 16, 22, 24-26, 32, 34, 38, 46, 60, 96, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001) 215 |
| 22. Clement of Alexandria, Christ The Educator, 1.2.6, 1.3.7-1.3.9, 3.12.101 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2010) 244 |
| 23. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 28.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •image and likeness Found in books: Osborne (2010) 235 |
| 24. Clement of Alexandria, Miscellanies, 1.1.9, 1.17.87, 1.22.10, 2.8.39, 2.18.78-2.18.100, 2.19.98, 2.19.100, 2.97.1, 4.6.36-4.6.37, 4.9.75, 4.26.171, 5.6.32-5.6.40, 5.13.90, 5.14.94, 6.2.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2010) 95 |
| 25. Clement of Alexandria, Exhortation To The Greeks, 10.98, 10.98.2-10.98.3, 10.106.5, 10.107.1, 10.110.3, 11.112.1, 11.112.3, 11.114.1, 11.114.4, 11.115.1, 11.117, 12.120-12.123, 12.120.3-12.120.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness •image and likeness Found in books: Osborne (2010) 35, 36, 234; Ramelli (2013) 198, 199 |
26. Theophilus, To Autolycus, 1.14, 3.23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 | 1.14. Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished. Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, if you please, do you also submit to, believing Him, lest if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, We have not heard, neither have we known. But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing Romans 2:7 seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither has eye seen, nor ear heard, nor has it entered into the heart of man to conceive. 1 Corinthians 2:9 But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, Romans 2:8-9 and at the last everlasting fire shall possess such men. Since you said, Show me your God, this is my God, and I counsel you to fear Him and to trust Him. 3.23. So then let what has been said suffice for the testimony of the Phœnicians and Egyptians, and for the account of our chronology given by the writers Manetho the Egyptian, and Meder the Ephesian, and also Josephus, who wrote the Jewish war, which they waged with the Romans. For from these very old records it is proved that the writings of the rest are more recent than the writings given to us through Moses, yes, and than the subsequent prophets. For the last of the prophets, who was called Zechariah, was contemporary with the reign of Darius. But even the lawgivers themselves are all found to have legislated subsequently to that period. For if one were to mention Solon the Athenian, he lived in the days of the kings Cyrus and Darius, in the time of the prophet Zechariah first mentioned, who was by many years the last of the prophets. Or if you mention the lawgivers Lycurgus, or Draco, or Minos, Josephus tells us in his writings that the sacred books take precedence of them in antiquity, since even before the reign of Jupiter over the Cretans, and before the Trojan War, the writings of the divine law which has been given to us through Moses were in existence. And that we may give a more accurate exhibition of eras and dates, we will, God helping us, now give an account not only of the dates after the deluge, but also of those before it, so as to reckon the whole number of all the years, as far as possible; tracing up to the very beginning of the creation of the world, which Moses the servant of God recorded through the Holy Spirit. For having first spoken of what concerned the creation and genesis of the world, and of the first man, and all that happened after in the order of events, he signified also the years that elapsed before the deluge. And I pray for favour from the only God, that I may accurately speak the whole truth according to His will, that you and every one who reads this work may be guided by His truth and favour. I will then begin first with the recorded genealogies, and I begin my narration with the first man. |
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| 27. Origen, Homilies On Luke, 39.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 28. Origen, Commentary On John, a b c d\n0 20.22(20)181. 20.22(20)181. 20 22(20)181\n1 2.23(17) 2.23(17) 2 23(17) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 199 |
| 29. Origen, Commentary On Romans, 4.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
| 30. Origen, Commentary On Romans, 4.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
31. Origen, Against Celsus, 1.15, 4.3, 6.7, 6.63, 7.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198, 199, 487 | 1.15. How much more impartial than Celsus is Numenius the Pythagorean, who has given many proofs of being a very eloquent man, and who has carefully tested many opinions, and collected together from many sources what had the appearance of truth; for, in the first book of his treatise On the Good, speaking of those nations who have adopted the opinion that God is incorporeal, he enumerates the Jews also among those who hold this view; not showing any reluctance to use even the language of their prophets in his treatise, and to give it a metaphorical signification. It is said, moreover, that Hermippus has recorded in his first book, On Lawgivers, that it was from the Jewish people that Pythagoras derived the philosophy which he introduced among the Greeks. And there is extant a work by the historian Hecat us, treating of the Jews, in which so high a character is bestowed upon that nation for its learning, that Herennius Philo, in his treatise on the Jews, has doubts in the first place, whether it is really the composition of the historian; and says, in the second place, that if really his, it is probable that he was carried away by the plausible nature of the Jewish history, and so yielded his assent to their system. 4.3. And he continues: What is the meaning of such a descent upon the part of God? not observing that, according to our teaching, the meaning of the descent is pre-eminently to convert what are called in the Gospel the lost sheep of the house of Israel; and secondly, to take away from them, on account of their disobedience, what is called the kingdom of God, and to give to other husbandmen than the ancient Jews, viz. to the Christians, who will render to God the fruits of His kingdom in due season (each action being a fruit of the kingdom). We shall therefore, out of a greater number, select a few remarks by way of answer to the question of Celsus, when he says, What is the meaning of such a descent upon the part of God? And Celsus here returns to himself an answer which would have been given neither by Jews nor by us, when he asks, Was it in order to learn what goes on among men? For not one of us asserts that it was in order to learn what goes on among men that Christ entered into this life. Immediately after, however, as if some would reply that it was in order to learn what goes on among men, he makes this objection to his own statement: Does he not know all things? Then, as if we were to answer that He does know all things, he raises a new question, saying, Then he does know, but does not make (men) better, nor is it possible for him by means of his divine power to make (men) better. Now all this on his part is silly talk; for God, by means of His word, which is continually passing from generation to generation into holy souls, and constituting them friends of God and prophets, does improve those who listen to His words; and by the coming of Christ He improves, through the doctrine of Christianity, not those who are unwilling, but those who have chosen the better life, and that which is pleasing to God. I do not know, moreover, what kind of improvement Celsus wished to take place when he raised the objection, asking, Is it then not possible for him, by means of his divine power, to make (men) better, unless he send some one for that special purpose? Would he then have the improvement to take place by God's filling the minds of men with new ideas, removing at once the (inherent) wickedness, and implanting virtue (in its stead)? Another person now would inquire whether this was not inconsistent or impossible in the very nature of things; we, however, would say, Grant it to be so, and let it be possible. Where, then, is our free will? and what credit is there in assenting to the truth? Or how is the rejection of what is false praiseworthy? But even if it were once granted that such a course was not only possible, but could be accomplished with propriety (by God), why would not one rather inquire (asking a question like that of Celsus) why it was not possible for God, by means of His divine power, to create men who needed no improvement, but who were of themselves virtuous and perfect, evil being altogether non-existent? These questions may perplex ignorant and foolish individuals, but not him who sees into the nature of things; for if you take away the spontaneity of virtue, you destroy its essence. But it would need an entire treatise to discuss these matters; and on this subject the Greeks have expressed themselves at great length in their works on providence. They truly would not say what Celsus has expressed in words, that God knows (all things) indeed, but does not make (men) better, nor is able to do so by His divine power. We ourselves have spoken in many parts of our writings on these points to the best of our ability, and the Holy Scriptures have established the same to those who are able to understand them. 6.7. There might also be found in the writings of Moses and of the prophets, who are older not only than Plato, but even than Homer and the invention of letters among the Greeks, passages worthy of the grace of God bestowed upon them, and filled with great thoughts, to which they gave utterance, but not because they understood Plato imperfectly, as Celsus imagines. For how was it possible that they should have heard one who was not yet born? And if any one should apply the words of Celsus to the apostles of Jesus, who were younger than Plato, say whether it is not on the very face of it an incredible assertion, that Paul the tentmaker, and Peter the fisherman, and John who left his father's nets, should, through misunderstanding the language of Plato in his Epistles, have expressed themselves as they have done regarding God? But as Celsus now, after having often required of us immediate assent (to his views), as if he were babbling forth something new in addition to what he has already advanced, only repeats himself, what we have said in reply may suffice. Seeing, however, he produces another quotation from Plato, in which he asserts that the employment of the method of question and answer sheds light on the thoughts of those who philosophize like him, let us show from the holy Scriptures that the word of God also encourages us to the practice of dialectics: Solomon, e.g., declaring in one passage, that instruction unquestioned goes astray; and Jesus the son of Sirach, who has left us the treatise called Wisdom, declaring in another, that the knowledge of the unwise is as words that will not stand investigation. Our methods of discussion, however, are rather of a gentle kind; for we have learned that he who presides over the preaching of the word ought to be able to confute gainsayers. But if some continue indolent, and do not train themselves so as to attend to the reading of the word, and to search the Scriptures, and, agreeably to the command of Jesus, to investigate the meaning of the sacred writings, and to ask of God concerning them, and to keep knocking at what may be closed within them, the Scripture is not on that account to be regarded as devoid of wisdom. 6.63. Celsus, not observing the difference between after the image of God and God's image, next asserts that the first-born of every creature is the image of God - the very word and truth, and also the very wisdom, being the image of His goodness, while man has been created after the image of God; moreover, that every man whose head is Christ is the image and glory of God - and further, not observing to which of the characteristics of humanity the expression after the image of God belongs, and that it consists in a nature which never had nor longer has the old man with his deeds, being called after the image of Him who created it, from its not possessing these qualities, - he maintains: Neither did He make man His image; for God is not such an one, nor like any other species of (visible) being. Is it possible to suppose that the element which is after the image of God should exist in the inferior part - I mean the body - of a compound being like man, because Celsus has explained that to be made after the image of God? For if that which is after the image of God be in the body only, the better part, the soul, has been deprived of that which is after His image, and this (distinction) exists in the corruptible body - an assertion which is made by none of us. But if that which is after the image of God be in both together, then God must necessarily be a compound being, and consist, as it were, of soul and body, in order that the element which is after God's image, the better part, may be in the soul; while the inferior part, and that which is according to the body, may be in the body - an assertion, again, which is made by none of us. It remains, therefore, that that which is after the image of God must be understood to be in our inner man, which is also renewed, and whose nature it is to be after the image of Him who created it, when a man becomes perfect, as our Father in heaven is perfect, and hears the command, Be holy, for I the Lord your God am holy, and learning the precept, Be followers of God, receives into his virtuous soul the traits of God's image. The body, moreover, of him who possesses such a soul is a temple of God; and in the soul God dwells, because it has been made after His image. 7.3. Celsus goes on to say of us: They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchid , of Jupiter Ammon, and of a multitude of others; although under their guidance we may say that colonies were sent forth, and the whole world peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as indeed they are still delivered among the people of Phœnicia and Palestine - these they look upon as marvellous sayings, and unchangeably true. In regard to the oracles here enumerated, we reply that it would be possible for us to gather from the writings of Aristotle and the Peripatetic school not a few things to overthrow the authority of the Pythian and the other oracles. From Epicurus also, and his followers, we could quote passages to show that even among the Greeks themselves there were some who utterly discredited the oracles which were recognised and admired throughout the whole of Greece. But let it be granted that the responses delivered by the Pythian and other oracles were not the utterances of false men who pretended to a divine inspiration; and let us see if, after all, we cannot convince any sincere inquirers that there is no necessity to attribute these oracular responses to any divinities, but that, on the other hand, they may be traced to wicked demons- to spirits which are at enmity with the human race, and which in this way wish to hinder the soul from rising upwards, from following the path of virtue, and from returning to God in sincere piety. It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic Spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of. And this occurs not once or twice, which would be more permissible, but as often as she was believed to receive inspiration from Apollo. Moreover, it is not the part of a divine spirit to drive the prophetess into such a state of ecstasy and madness that she loses control of herself. For he who is under the influence of the Divine Spirit ought to be the first to receive the beneficial effects; and these ought not to be first enjoyed by the persons who consult the oracle about the concerns of natural or civil life, or for purposes of temporal gain or interest; and, moreover, that should be the time of clearest perception, when a person is in close intercourse with the Deity. |
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| 32. Origen, On Prayer, 27.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
| 33. Lactantius, Deaths of The Persecutors, 8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 753 |
34. Origen, On First Principles, 1.2.6, 1.17, 2.1.3, 2.2-2.3, 2.10.7, 2.11.3, 2.11.6, 3.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Penniman (2017) 118; Ramelli (2013) 181 | 2.11.6. We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air. And when I say twofold mode, I mean this: When we were upon earth, we saw either animals or trees, and beheld the differences among them, and also the very great diversity among men; but although we saw these things, we did not understand the reason of them; and this only was suggested to us from the visible diversity, that we should examine and inquire upon what principle these things were either created or diversely arranged. And a zeal or desire for knowledge of this kind being conceived by us on earth, the full understanding and comprehension of it will be granted after death, if indeed the result should follow according to our expectations. When, therefore, we shall have fully comprehended its nature, we shall understand in a twofold manner what we saw on earth. Some such view, then, must we hold regarding this abode in the air. I think, therefore, that all the saints who depart from this life will remain in some place situated on the earth, which holy Scripture calls paradise, as in some place of instruction, and, so to speak, class-room or school of souls, in which they are to be instructed regarding all the things which they had seen on earth, and are to receive also some information respecting things that are to follow in the future, as even when in this life they had obtained in some degree indications of future events, although through a glass darkly, all of which are revealed more clearly and distinctly to the saints in their proper time and place. If any one indeed be pure in heart, and holy in mind, and more practised in perception, he will, by making more rapid progress, quickly ascend to a place in the air, and reach the kingdom of heaven, through those mansions, so to speak, in the various places which the Greeks have termed spheres, i.e., globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who has passed into the heavens, Jesus the Son of God, who said, I will that where I am, these may be also. And of this diversity of places He speaks, when He says, In My Father's house are many mansions. He Himself is everywhere, and passes swiftly through all things; nor are we any longer to understand Him as existing in those narrow limits in which He was once confined for our sakes, i.e., not in that circumscribed body which He occupied on earth, when dwelling among men, according to which He might be considered as enclosed in some one place. |
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| 35. Athanasius, Defense of The Nicene Definition, 27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198 |
| 36. Origen, Exhortation To Martyrdom, 47 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 37. Origen, Homilies On Ezekiel, a b c d\n0 13.2 184.197. 13.2 184.197. 13 2 184 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
| 38. Origen, Commentary On Romans, 4.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
| 39. Origen, Selections On Psalms, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 181 |
| 40. Origen, Selecta In Genesim (Fragmenta E Catenis), 1.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198 |
| 41. Origen, Homiliae In Genesim (In Catenis), a b c d\n0 1.13 181. 1.13 181. 1 13 181 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198 |
| 42. Origen, Homiliae In Job (Fragmenta In Catenis, Typus I) (E Codd. Paris.), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 43. Origen, Homiliae In Job (Fragmenta In Catenis, Typus I+Ii) (E Codd. Vat.), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 44. Origen, Homiliae In Job (Fragmenta In Catenis, Typus Ii) (E Codd. Marc. Gr. 21, 538), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 45. Origen, Homilies On Numbers, 17.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 46. Origen, On Jeremiah (Homilies 1-11), 1.13, 1.15-16188., 1.1657.147. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 487 |
| 47. Origen, Commentary On The Song of Songs, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 791 |
| 48. Didymus, Commonatrii In Psalmos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 293 |
| 49. Didymus, Comm. In Io., None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 292 |
| 50. Didymus, Commentarium In Job, 2.14, 162.27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 293 |
| 51. Didymus, In Genesim, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 293 |
| 52. Didymus, Pst, 328.20-328.22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 292 |
| 53. Didymus, Pta, 12.192 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 292 |
| 54. Didymus, Comm. In Eccl., None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 293 |
| 55. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 139, 9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Penniman (2017) 156 |
| 56. Evagrius Ponticus, Chapters On Prayer, 25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 487 |
| 57. Jerome, Evangelium Marci, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 791 |
| 58. Jerome, Commentary On Galatians, 4.5, 5.5-5.6, 15.1, 18.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 783 |
| 59. Michael Glycas, Annales, 37.5 Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 60. Plutarch, Deis., 1.1 Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 709 |
| 63. Origen, Hom. Gen. Ex., 1.13 Tagged with subjects: •breast milk, image and likeness Found in books: Penniman (2017) 250 |
| 64. Epigraphy, Sgdi, 17.8-9486., 43.3 Tagged with subjects: •nan Found in books: Ramelli (2013) 487 |
| 65. Galen, Comp. Med. Gen., None Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 409 |
| 66. Epigraphy, Pugliese Carratelli (1952-4), 63 Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 487 |
| 68. Galen, Opt. Corp. Const., None Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 409 |
| 69. Galen, Int., None Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 409 |
| 70. Jerome, Lib.Interpr.Hebr.Norm., None Tagged with subjects: •nan Found in books: Ramelli (2013) 783 |
