1. Hebrew Bible, Leviticus, 16.8, 16.10, 16.21-16.22, 16.26, 19.31, 20.6, 20.27, 24.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 112, 113, 491| 16.8. "וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃", 16.21. "וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃", 16.22. "וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת־כָּל־עֲוֺנֹתָם אֶל־אֶרֶץ גְּזֵרָה וְשִׁלַּח אֶת־הַשָּׂעִיר בַּמִּדְבָּר׃", 16.26. "וְהַמְשַׁלֵּחַ אֶת־הַשָּׂעִיר לַעֲזָאזֵל יְכַבֵּס בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמָּיִם וְאַחֲרֵי־כֵן יָבוֹא אֶל־הַמַּחֲנֶה׃", 19.31. "אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 20.6. "וְהַנֶּפֶשׁ אֲשֶׁר תִּפְנֶה אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים לִזְנוֹת אַחֲרֵיהֶם וְנָתַתִּי אֶת־פָּנַי בַּנֶּפֶשׁ הַהִוא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ׃", 20.27. "וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעֹנִי מוֹת יוּמָתוּ בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם׃", 24.5. "וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃", | 16.8. "And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel.", 16.10. "But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement over him, to send him away for Azazel into the wilderness.", 16.21. "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.", 16.22. "And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness.", 16.26. "And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp.", 19.31. "Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am the LORD your God.", 20.6. "And the soul that turneth unto the ghosts, and unto the familiar spirits, to go astray after them, I will even set My face against that soul, and will cut him off from among his people.", 20.27. "A man also or a woman that divineth by a ghost or a familiar spirit, shall surely be put to death; they shall stone them with stones; their blood shall be upon them.", 24.5. "And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake.", |
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2. Hebrew Bible, Psalms, 2.2, 15.10, 95.5, 101.10, 105.37 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 101, 112, 394, 553, 554| 2.2. "יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃", 95.5. "אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃", 105.37. "וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁל׃", | 2.2. "The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:", 95.5. "The sea is His, and He made it; And His hands formed the dry land.", 105.37. "And He brought them forth with silver and gold; And there was none that stumbled among His tribes.", |
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3. Hebrew Bible, Proverbs, 21.22, 22.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish succession, as origin of heresies •jewish succession, verus israel Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491, 525| 21.22. "עִיר גִּבֹּרִים עָלָה חָכָם וַיֹּרֶד עֹז מִבְטֶחָה׃", 22.28. "אַל־תַּסֵּג גְּבוּל עוֹלָם אֲשֶׁר עָשׂוּ אֲבוֹתֶיךָ׃", | 21.22. "A wise man scaleth the city of the mighty, And bringeth down the stronghold wherein it trusteth.", 22.28. "Remove not the ancient landmark, Which thy fathers have set.", |
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4. Hebrew Bible, Numbers, 11.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish succession Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 81, 82| 11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", | 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", |
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5. Hebrew Bible, Job, 42.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 394| 42.6. "עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃", | 42.6. "Wherefore I abhor my words, and repent, Seeing I am dust and ashes.", |
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6. Hebrew Bible, Genesis, 1.1-1.2, 1.11-1.12, 1.21, 1.24-1.28, 2.8, 2.15, 3.22, 4.8, 4.14, 6.14, 6.20, 7.14, 9.24-9.27, 12.8, 13.4, 15.8, 15.16, 28.21, 49.8-49.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, listing of sects of •jewish succession, as origin of heresies •jewish succession Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 69, 73, 74, 80, 81, 82, 92, 93, 94, 105, 106, 143, 206, 207, 219, 221, 491| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.11. "וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃", 1.12. "וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.21. "וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.24. "וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃", 1.25. "וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 2.8. "וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃", 2.15. "וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃", 3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 4.8. "וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃", 4.14. "הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃", 6.14. "עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃", 7.14. "הֵמָּה וְכָל־הַחַיָּה לְמִינָהּ וְכָל־הַבְּהֵמָה לְמִינָהּ וְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ לְמִינֵהוּ וְכָל־הָעוֹף לְמִינֵהוּ כֹּל צִפּוֹר כָּל־כָּנָף׃", 9.24. "וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃", 9.25. "וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃", 9.26. "וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃", 9.27. "יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃", 12.8. "וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃", 13.4. "אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהוָה׃", 15.8. "וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃", 15.16. "וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃", 28.21. "וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃", 49.8. "יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃", 49.9. "גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃", 49.11. "אֹסְרִי לַגֶּפֶן עירה [עִירוֹ] וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סותה [סוּתוֹ׃]", 49.12. "חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב׃", | 1.1. "In the beginning God created the heaven and the earth.", 1.2. "Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.", 1.11. "And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.", 1.12. "And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.", 1.21. "And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.", 1.24. "And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.", 1.25. "And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.", 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.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 2.8. "And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.", 2.15. "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.", 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 4.8. "And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.", 4.14. "Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’", 6.14. "Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.", 6.20. "of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive.", 7.14. "they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every fowl after its kind, every bird of every sort.", 9.24. "And Noah awoke from his wine, and knew what his youngest son had done unto him.", 9.25. "And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.", 9.26. "And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant.", 9.27. "God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant.", 12.8. "And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.", 13.4. "unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.", 15.8. "And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’", 15.16. "And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’", 28.21. "so that I come back to my father’s house in peace, then shall the LORD be my God,", 49.8. "Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee.", 49.9. "Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?", 49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.", 49.11. "Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes;", 49.12. "His eyes shall be red with wine, And his teeth white with milk.", |
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7. Hebrew Bible, Exodus, 6.2-6.4, 7.11, 9.19, 20.7, 21.6, 23.6-23.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish succession, listing of sects of •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 143, 144, 145, 206, 217, 221| 6.2. "וַיְדַבֵּר אֱלֹהִים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה׃", 6.2. "וַיִּקַּח עַמְרָם אֶת־יוֹכֶבֶד דֹּדָתוֹ לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת־אַהֲרֹן וְאֶת־מֹשֶׁה וּשְׁנֵי חַיֵּי עַמְרָם שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה׃", 6.3. "וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם׃", 6.3. "וַיֹּאמֶר מֹשֶׁה לִפְנֵי יְהוָה הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה׃", 6.4. "וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָהּ׃", 7.11. "וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃", 9.19. "וְעַתָּה שְׁלַח הָעֵז אֶת־מִקְנְךָ וְאֵת כָּל־אֲשֶׁר לְךָ בַּשָּׂדֶה כָּל־הָאָדָם וְהַבְּהֵמָה אֲשֶׁר־יִמָּצֵא בַשָּׂדֶה וְלֹא יֵאָסֵף הַבַּיְתָה וְיָרַד עֲלֵהֶם הַבָּרָד וָמֵתוּ׃", 20.7. "לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃", 21.6. "וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם׃", 23.6. "לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ׃", 23.7. "מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃", 23.8. "וְשֹׁחַד לֹא תִקָּח כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים וִיסַלֵּף דִּבְרֵי צַדִּיקִים׃", | 6.2. "And God spoke unto Moses, and said unto him: ‘I am the LORD;", 6.3. "and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name יהוה I made Me not known to them.", 6.4. "And I have also established My covet with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.", 7.11. "Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.", 9.19. "Now therefore send, hasten in thy cattle and all that thou hast in the field; for every man and beast that shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.’", 20.7. "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.", 21.6. "then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever.", 23.6. "Thou shalt not wrest the judgment of thy poor in his cause.", 23.7. "Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.", 23.8. "And thou shalt take no gift; for a gift blindeth them that have sight, and perverteth the words of the righteous.", |
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8. Hebrew Bible, Deuteronomy, 4.1-4.2, 12.32, 18.11, 32.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 112, 113, 261, 262| 4.1. "יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהוָה אֵלַי הַקְהֶל־לִי אֶת־הָעָם וְאַשְׁמִעֵם אֶת־דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל־הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל־הָאֲדָמָה וְאֶת־בְּנֵיהֶם יְלַמֵּדוּן׃", 4.1. "וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל־הַחֻקִּים וְאֶל־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם׃", 4.2. "וְאֶתְכֶם לָקַח יְהוָה וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל מִמִּצְרָיִם לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה׃", 4.2. "לֹא תֹסִפוּ עַל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת־מִצְוֺת יְהוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 32.17. "יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃", | 4.1. "And now, O Israel, hearken unto the statutes and unto the ordices, which I teach you, to do them; that ye may live, and go in and possess the land which the LORD, the God of your fathers, giveth you.", 4.2. "Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of the LORD your God which I command you.", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 32.17. "They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.", |
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9. Homer, Iliad, 5.844-5.845 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113, 114 | 5.844. / Then Pallas Athene grasped the lash and the reins, and against Ares first she speedily drave the single-hooved horses. He was stripping of his armour huge Periphas that was far the best of the Aetolians, the glorious son of Ochesius. Him was blood-stained Ares stripping; but Athene 5.845. / put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. |
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| 10. Hesiod, Theogony, 5.214 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 385 |
11. Hebrew Bible, Judges, 6.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491| 6.3. "וְהָיָה אִם־זָרַע יִשְׂרָאֵל וְעָלָה מִדְיָן וַעֲמָלֵק וּבְנֵי־קֶדֶם וְעָלוּ עָלָיו׃", 6.3. "וַיֹּאמְרוּ אַנְשֵׁי הָעִיר אֶל־יוֹאָשׁ הוֹצֵא אֶת־בִּנְךָ וְיָמֹת כִּי נָתַץ אֶת־מִזְבַּח הַבַּעַל וְכִי כָרַת הָאֲשֵׁרָה אֲשֶׁר־עָלָיו׃", | 6.3. "And so it was, when Yisra᾽el had sown, that Midyan and ῾Amaleq, and the children of the east, came up against them;", |
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12. Hebrew Bible, Joshua, 14.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491| 14.12. "וְעַתָּה תְּנָה־לִּי אֶת־הָהָר הַזֶּה אֲשֶׁר־דִּבֶּר יְהוָה בַּיּוֹם הַהוּא כִּי אַתָּה־שָׁמַעְתָּ בַיּוֹם הַהוּא כִּי־עֲנָקִים שָׁם וְעָרִים גְּדֹלוֹת בְּצֻרוֹת אוּלַי יְהוָה אוֹתִי וְהוֹרַשְׁתִּים כַּאֲשֶׁר דִּבֶּר יְהוָה׃", | 14.12. "Now therefore give me this mountain, whereof the LORD spoke in that day; for thou heardest in that day how the Anakim were there, and cities great and fortified; it may be that the LORD will be with me, and I shall drive them out, as the LORD spoke.’", |
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13. Hebrew Bible, Isaiah, 29.13-29.14, 29.19, 40.13, 65.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish succession, listing of sects of •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 66, 67, 72, 73, 74, 75, 112, 144, 145, 394| 29.13. "וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃", 29.14. "לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃", 29.19. "וְיָסְפוּ עֲנָוִים בַּיהוָה שִׂמְחָה וְאֶבְיוֹנֵי אָדָם בִּקְדוֹשׁ יִשְׂרָאֵל יָגִילוּ׃", 40.13. "מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃", 65.11. "וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃", | 29.13. "And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;", 29.14. "Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid.", 29.19. "The humble also shall increase their joy in the LORD, and the neediest among men shall exult in the Holy One of Israel.", 40.13. "Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?", 65.11. "But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny,", |
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14. Hebrew Bible, 2 Kings, 2.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491| 2.1. "וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃", 2.1. "וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃", | 2.1. "And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal.", |
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15. Hebrew Bible, 1 Kings, 19.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jewish succession Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 81| 19.16. "וְאֵת יֵהוּא בֶן־נִמְשִׁי תִּמְשַׁח לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאֶת־אֱלִישָׁע בֶּן־שָׁפָט מֵאָבֵל מְחוֹלָה תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ׃", | 19.16. "and Jehu the son of Nimshi shalt thou anoint to be king over Israel; and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room.", |
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| 16. Theognis, Elegies, 805-810 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 |
17. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 394| 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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18. Hebrew Bible, Ecclesiastes, 7.16 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 144, 145| 7.16. "אַל־תְּהִי צַדִּיק הַרְבֵּה וְאַל־תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם׃", | 7.16. "Be not righteous overmuch; neither make thyself overwise; why shouldest thou destroy thyself?", |
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19. Hebrew Bible, Zechariah, 6.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491| 6.12. "וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃", | 6.12. "and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD;", |
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20. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 385 | 487a. Nay, most necessary, he said. Is there any fault, then, that you can find with a pursuit which a man could not properly practise unless he were by nature of good memory, quick apprehension, magnificent, gracious, friendly and akin to truth, justice, bravery and sobriety? Momus himself, he said, could not find fault with such a combination. Well, then, said I, when men of this sort are perfected by education and maturity of age, would you not entrust the state solely to them? |
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| 21. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 76 |
22. Thucydides, The History of The Peloponnesian War, 5.23.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262| 5.23.6. ἢν δέ τι δοκῇ Λακεδαιμονίοις καὶ Ἀθηναίοις προσθεῖναι καὶ ἀφελεῖν περὶ τῆς ξυμμαχίας, ὅτι ἂν δοκῇ, εὔορκον ἀμφοτέροις εἶναι. | 5.23.6. Should the Lacedaemonians and Athenians see fit to add to or take away from the alliance in any particular, it shall be consistent with their oaths for both parties to do so, according to their discretion. |
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| 23. Callimachus, Hymn To Apollo, 113 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 385 |
24. Anon., 1 Enoch, 8.1, 10.12, 13.1, 15.9, 19.1, 54.5, 55.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 112, 113 | 8.1. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all 10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 13.1. And Enoch went and said: 'Azazel, thou shalt have no peace: a severe sentence has gone forth 13.1. Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers. 15.9. the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 55.4. God, the Lord of Spirits. Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazel, and all his associates, and all his hosts in the name of the Lord of Spirits.' |
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25. Septuagint, Ecclesiasticus (Siracides), 7.5, 32.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 144, 145 | 7.5. Do not assert your righteousness before the Lord,nor display your wisdom before the king. 32.4. Where there is entertainment, do not pour out talk;do not display your cleverness out of season. |
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| 26. Polybius, Histories, 21.43.47 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 |
27. Septuagint, 1 Maccabees, 8.30 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 | 8.30. If after these terms are in effect both parties shall determine to add or delete anything, they shall do so at their discretion, and any addition or deletion that they may make shall be valid. |
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28. Anon., Jubilees, 11.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 112 | 11.3. And the sons of Noah began to war on each other, to take captive and to slay each other, and to shed the blood of men on the earth, and to eat blood, |
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29. Septuagint, Wisdom of Solomon, 2.24, 13.1-13.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19, 144, 145 | 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator." 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. Yet again, not even they are to be excused; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things? |
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| 30. Philo of Alexandria, Allegorical Interpretation, 3.232-3.233 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 |
31. Philo of Alexandria, On The Contemplative Life, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30, 31 | 29. They have also writings of ancient men, who having been the founders of one sect or another have left behind them many memorials of the allegorical system of writing and explanation, whom they take as a kind of model, and imitate the general fashion of their sect; so that they do not occupy themselves solely in contemplation, but they likewise compose psalms and hymns to God in every kind of metre and melody imaginable, which they of necessity arrange in more dignified rhythm. |
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32. Philo of Alexandria, On Husbandry, 164, 162 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 | 162. When a man has acquired this, and thoroughly comprehends it, and is entirely acquainted with the powers of his adversaries, it will be his task to war against the company of contentious sophists, for there is good hope that such a man may conquer; but he who is still impeded by the cloud of ignorance in front of him, and who is not yet able to pour forth the light of knowledge, may safely remain at home; that is to say, it is well for him not to enter into a contest with respect to those matters with which he is not thoroughly acquainted, but he had better rest and keep quiet. |
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33. Philo of Alexandria, Who Is The Heir, 125, 247, 302, 304-305, 85 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 | 85. Very correctly, therefore, it is said, he led him out (exeµgagen exoµ) of the prison according to the body, of the caves existing in the external senses, of the sophistries displayed in deceitful speech; and beyond all this, out of himself and out of the idea that by his own self-exerted, selfimplanted, and independent power he was able to conceive and comprehend. XVII. |
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34. Philo of Alexandria, On The Life of Moses, 1.24, 1.94, 2.34 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30, 31, 143, 261, 262 | 1.24. And this knowledge he derived also from the Egyptians, who study mathematics above all things, and he learnt with great accuracy the state of that art among both the Chaldaeans and Egyptians, making himself acquainted with the points in which they agree with and differ from each other--making himself master of all their disputes without encouraging any disputatious disposition in himself--but seeking the plain truth, since his mind was unable to admit any falsehood, as those are accustomed to do who contend violently for one particular side of a question; and who advocate any doctrine which is set before them, whatever it may be, not inquiring whether it deserves to be supported, but acting in the same manner as those lawyers who defend a cause for pay, and are wholly indifferent to the justice of their cause. 1.94. So now the marvellous sight thus exhibited to them wrought a fear in the soul of every one of these wicked and malicious men, so that they no longer fancied that what was done was the trick or artifice of men, devised merely for deceit; but they saw that it was a more divine power which was the cause of these things, to which all things are easy. 2.34. So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. |
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| 35. Philo of Alexandria, That The Worse Attacks The Better, 1, 35, 38, 41, 44 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 |
36. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 | 14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap. |
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| 37. Philo of Alexandria, On The Preliminary Studies, 63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 |
| 38. Philo of Alexandria, On The Decalogue, 83 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 |
39. Philo of Alexandria, On Drunkenness, 71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 | 71. Why, then, are we not also to repel this being, too, who is a sophist and a polluted person, condemning him to the death which is suited to him, namely, silence (for silence is the death of speech), in order that the mind may be no longer led away by its sophisms, but being completely emancipated from all the pleasures which are according to the body, "the brother," and being alienated from, and having shaken off the yoke of, all the trickeries according to "the neighbour," and the neighbouring outward senses, and from the sophistries in accordance with the "nearest" speech, may be able, in all purity, to apply itself to all the proper objects of the intellect. |
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40. Philo of Alexandria, On Dreams, 2.40 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 | 2.40. he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against the enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality. VI. |
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41. Philo of Alexandria, On Flight And Finding, 119 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 | 119. Having now, therefore, said what was proper on the subject of fugitives, we will proceed with what follows in the regular order of the context. In the first place it is said, "The angel of the Lord found her in the Way," pitying the soul which out of modesty had voluntarily committed the danger of wandering about, and very nearly becoming a conductor of her return to opinion void of error. |
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42. Philo of Alexandria, On The Posterity of Cain, 101, 53 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 | 53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI. |
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43. Philo of Alexandria, On The Migration of Abraham, 85, 82 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 | 82. Therefore it is necessary for any one who is about to enter into a contest of sophistry, to pay attention to all his words with such vigorous earnestness, that he may not only be able to escape from the manoeuvres of his adversaries, but may also in his turn attack them, and get the better of them, both in skill and in power. |
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44. Philo of Alexandria, On The Special Laws, 1.58, 2.223, 4.39 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 202 | 1.58. But some men have gone to such a pitch of extravagant madness, that they have left themselves no retreat or way to repentance, but hasten onwards to the slavery and service of images made by hands, confessing it in distinct characters, not written on paper, as is the custom in the case of slaves, but branding the characters deep on their persons with a burning iron, in order that they may remain ineffacebly, for these things are not dimmed or weakened by time.XI. 2.223. I have now said thus much respecting the number seven, and the things referring to it among the days, and the months, and the years; and about the festivals which are connected with this number seven, following the regular connection of the heads of the subject, which I proposed to myself according to the order in which they are mentioned in the sacred history. And I shall now proceed in regular order to consider the commandment which comes next, which is entitled the one about the honour due to Parents.{40}{yonge's translation includes a separate treatise title at this point: On the Honour Commanded To Be Paid to Parents. Accordingly, his next paragraph begins with roman numeral I (= XXXVIII in the Loeb 4.39. But as our lawgiver was acute beyond all other men at discerning the consequences of actions, he proceeds to enact a series of prohibitions, one after another, preserving a due connection between them, and taking care that his later commandments shall be consistent with his earlier cones. And with this harmonious connection of what was to be said by him, he tells us that he was divinely inspired by the person of God speaking to him in this manner:--"Ye shall not steal."Ye shall not speak falsely, and bring false accusations against your neighbour."And ye shall not swear by my name to compass an unjust end, and ye shall not profane my Name."{4}{#le 19:11.} |
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| 45. Philo of Alexandria, Plant., 151 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30, 31 |
46. Philo of Alexandria, On The Change of Names, 47, 240 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143 | 240. Therefore the most excellent, and most perfect kind of purification is this, not to admit into one's mind any improper notions, but to regulate it in peace and obedience to law, the ruler of which principles is justice. The next kind is, not to offend in one's language either by speaking falsely, or by swearing falsely, or by deceiving, or by practicing sophistry, or by laying false informations; or, in short, by letting loose one's mouth and tongue to the injury of any one, as it is better to put a bridle and an insuperable chain on those members. XLII. |
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47. Philo of Alexandria, On The Creation of The World, 28, 65, 131 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202 | 131. Then, preserving the natural order of things, and having a regard to the connection between what comes afterwards and what has gone before, he says next, "And a fountain went up from the earth and watered the whole face of the earth." For other philosophers affirm that all water is one of the four elements of which the world was composed. But Moses, who was accustomed to contemplate and comprehend matters with a more acute and far-sighted vision, considers thus: the vast sea is an element, being a fourth part of the entire universe, which the men after him denominated the ocean, while they look upon the smaller seas which we sail over in the light of harbours. And he drew a distinction between the sweet and drinkable water and that of the sea, attributing the former to the earth, and considering it a portion of the earth, rather than of the ocean, on account of the reason which I have already mentioned, that is to say, that the earth may be held together by the sweet qualities of the water as by a chain; the water acting in the manner of glue. For if the earth were left entirely dry, so that no moisture arose and penetrated through its holes rising to the surface in various directions, it would split. But now it is held together, and remains lasting, partly by the force of the wind which unites it, and partly because the moisture does not allow it to become dry, and so to be broken up into larger and smaller fragments. |
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48. New Testament, Galatians, 5.20-5.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 128| 5.20. εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. | 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. |
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49. Polycarp of Smyrna, Letter To The Philippians, 3.1, 7.1-7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 23| 3.1. Ταῦτα, ἀδελφοί, οὐκ ἐμαυτῷ ἐπιτρέψας γράφω ὑμῖν περὶ τῆς δικαιοσύνης, ἀλλ̓ ἐπεὶ ὑμεῖς προεπεκαλέσασθέ με. 7.1. I Joh. 4, 2. 8; II Joh. 7 Πᾶς γὰρ ὃς ἂν μὴ ὁμολογῇ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθέναι, ἀντιχριστός ἐστιν: καὶ ὃς ἂν μὴ ὁμολογῇ τὸ μαρτύριον τοῦ σταυροῦ, ἐκ τοῦ διαβόλου ἐστίν: καὶ ὃς ἂν μεθοδεύῃ τὰ λόγια τοῦ κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας καὶ λέγῃ μήτε ἀνάστασιν μήτε κρίσιν, οὗτος πρωτότοκος ἐστι τοῦ σατανᾶ. 7.2. διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολλῶν καὶ τὰς ψευδοδιδασκαλίας ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν παραδοθέντα 1 Pet. 4, 7 λόγον ἐπιστρέψωμεν, νήφοντες πρὸς τὰς εὐχὰς Mt. 6, 18 καὶ προσκαρτεροῦντες νηστείαις, δεήσεσιν αἰτούμενοι τὸν παντεπόπτην θεὸν μὴ εἰσενεγκεῖν ἡμᾶς Mt. 26. 41; Mk. 14, 33 εἰς πειρασμόν, καθὼς εἶπεν ὁ κύριος: Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. | 3.1. 7.1. 7.2. |
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| 50. Longinus, On The Sublime, 1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 425 |
51. New Testament, Romans, 1.21-1.22, 5.12, 7.12, 8.28, 9.27-9.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19, 144, 145, 204, 214, 454| 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 7.12. ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. 8.28. οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ [ὁ θεὸς] εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. 9.27. Ἠσαίας δὲ κράζει ὑπὲρ τοῦ ἸσραήλἘὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπό λιμμα σωθήσεται· 9.28. λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει Κύριος ἐπὶ τῆς γῆς. 9.29. καὶ καθὼς προείρηκεν Ἠσαίας | 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth." 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah." |
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| 52. Josephus Flavius, Life, 10, 12, 191, 197 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 31 |
53. Josephus Flavius, Against Apion, 1.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 | 1.42. and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. |
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54. New Testament, Hebrews, 6.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 554| 6.1. Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, | 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God, |
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55. New Testament, Ephesians, 1.4-1.5, 1.13, 2.15, 4.13-4.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, verus israel •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 214, 454, 524, 525| 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 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, | 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 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; |
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56. New Testament, 1 Timothy, 1.3-1.4, 4.1-4.3, 4.7, 5.21, 6.3, 6.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, verus israel •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 112, 113, 145, 524, 554| 1.3. Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν 1.4. μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει, 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2. ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 5.21. Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. 6.3. Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.20. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, | 1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 5.21. I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; |
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57. New Testament, James, 3.8, 3.14-4.12, 5.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19| 5.7. Μακροθυμήσατε οὖν, ἀδελφοί, ἕως τῆς παρουσίας τοῦ κυρίου. ἰδοὺ ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, μακροθυμῶν ἐπʼ αὐτῷ ἕως λάβῃ πρόϊμον καὶ ὄψιμον. | 5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. |
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58. New Testament, 2 Corinthians, 9.15, 11.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 101| 9.15. Χάρις τῷ θεῷ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ. 11.13. οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ· | |
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| 59. Anon., Didache, 4.2, 11.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30, 261 |
60. New Testament, 2 Timothy, 4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145| 4.4. καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. | 4.4. and will turn away their ears from the truth, and turn aside to fables. |
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61. New Testament, Apocalypse, 2.14-2.15, 13.18, 22.18-22.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 261, 262| 2.14. ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· 2.15. οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. 13.18. Ὧδε ἡ σοφία ἐστίν· ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν· καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ. 22.18. Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ· 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ. | 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 13.18. Here is wisdom. He who has understanding, let him calculate the number of the beast, for it is the number of a man. His number is six hundred sixty-six. 22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book. |
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62. New Testament, Acts, 1.11, 2.7, 2.22, 4.2, 4.26, 5.17, 5.37, 6.1, 6.17, 9.2, 15.5, 18.25-18.26, 19.9, 19.23, 22.4, 23.8, 24.5-24.6, 24.14, 24.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, listing of sects of •jewish succession, as origin of heresies •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 31, 32, 67, 68, 70, 71, 72, 101| 1.11. οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. 2.7. ἐξίσταντο δὲ καὶ ἐθαύμαζον λέγοντες Οὐχὶ ἰδοὺ πάντες οὗτοί εἰσιν οἱ λαλοῦντες Γαλιλαῖοι; 2.22. Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 4.2. διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν λαὸν καὶ καταγγέλλειν ἐν τῷ Ἰησοῦ τὴν ἀνάστασιν τὴν ἐκ νεκρῶν, 4.26. 5.17. Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, 5.37. μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν. 6.1. ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἐβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 9.2. προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 18.25. οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου. 18.26. οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ. 19.9. ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου . 19.23. Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 22.4. ὃς ταύτην τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου, δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας τε καὶ γυναῖκας, 23.8. Σαδδουκαῖοι γὰρ λέγουσιν μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα. 24.5. εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως, 24.6. ὃς καὶ τὸ ἱερὸν ἐπείρασεν βεβηλῶσαι, 24.14. ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις, 24.22. Ἀνεβάλετο δὲ αὐτοὺς ὁ Φῆλιξ, ἀκριβέστερον εἰδὼς τὰ περὶ τῆς ὁδοῦ, εἴπας Ὅταν Λυσίας ὁ χιλίαρχος καταβῇ διαγνώσομαι τὰ καθʼ ὑμᾶς· | 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky." 2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.22. "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 4.26. The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy, 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. 19.23. About that time there arose no small stir concerning the Way. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. 24.5. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 24.6. He even tried to profane the temple. We arrested him. 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 24.22. But Felix, having more exact knowledge concerning the Way, deferred them, saying, "When Lysias, the commanding officer, comes down, I will decide your case." |
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63. New Testament, 2 Peter, 1.16, 2.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 100, 145| 1.16. οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλʼ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος. 2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· | 1.16. For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. |
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64. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 553, 554| 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, | 1.15. who is the image of the invisible God, the firstborn of all creation. |
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65. Josephus Flavius, Jewish War, 2.118, 2.122, 2.137, 2.142, 2.162, 2.164, 2.166 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, listing of sects of •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 31, 67, 68, 71, 72 | 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. |
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66. New Testament, 1 John, 2.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19| 2.18. Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν. | 2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. |
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67. New Testament, Titus, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, as origin of heresies •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 66, 554| 3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, | 3.10. Avoid a factious man after a first and second warning; |
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| 68. Plutarch, Lycurgus, 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 |
| 69. Pliny The Elder, Natural History, 35.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113 |
| 70. Artemidorus, Oneirocritica, 2.70 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 |
71. Clement of Rome, 1 Clement, 1.1, 2.6, 3.4, 4, 5, 6, 6.5, 6.9, 7.4, 7.5-8.5, 9.1, 11.1, 11.2, 14.1, 20.4, 21.7, 23.1, 23.2, 23.3, 23.4, 23.5, 30.1, 35.5, 38.2, 39.1, 46.5, 47.3, 47.4, 47.6, 47.7, 49.5, 50.2, 51.1, 54.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19| 39.1. Ἅφρονες καὶ ἀσύνετοι καὶ μωροὶ καὶ ἀπαίδευτοι χλευάζουσιν ἡμᾶς καὶ μυκτηρίζουσιν, ἑαυτοὺς βουλόμενοι ἐπαίρεσθαι ταῖς διανοίαις αὐτῶν. | |
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| 72. Epictetus, Discourses, 4.7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 71 |
73. Anon., Epistle of Barnabas, 19.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261 | 19.11. Thou shall not hesitate to give, neither shalt thou murmur when giving, but thou shalt know who is the good paymaster of thy reward. Thou shalt keep those things which thou hast received, neither adding to them nor taking away from them. Thou shalt utterly hate the Evil One. Thou shalt judge righteously. |
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74. New Testament, 1 Corinthians, 1.10, 1.19-1.29, 2.6, 2.9, 2.15, 3.18-3.20, 6.1-6.11, 11.18-11.19, 12.3, 12.12-12.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, as origin of heresies •jewish succession, listing of sects of •jewish succession •jewish succession, verus israel Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 102, 103, 131, 144, 145, 262, 396, 524, 525, 554| 1.10. Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ. 1.19. γέγραπται γάρ 1.20. ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21. ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 1.25. ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων. 1.26. Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς· 1.27. ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά, 1.28. καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, [καὶ] τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, 1.29. ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ. 2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.15. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται. 3.18. Μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός, 3.19. ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· 3.20. καὶ πάλινΚύριος γινώσκει τοὺς διαλογισμοὺς τῶνσοφῶνὅτι εἰσὶν μάταιοι. 6.1. Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων; 6.2. ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 6.3. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 6.4. βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε; πρὸς ἐντροπὴν ὑμῖν λέγω. 6.5. οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ, 6.6. ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων; 6.7. ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστὶν ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; 6.8. ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς. 6.9. ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται 6.10. οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν. 6.11. Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 12.3. διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ. 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. | 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 3.18. Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness." 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless." 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.4. If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly? 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 6.6. Butbrother goes to law with brother, and that before unbelievers! 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.8. No, but you yourselves do wrong, and defraud, and thatagainst your brothers. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals, 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 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. |
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75. Josephus Flavius, Jewish Antiquities, 13.171, 13.288, 13.293, 15.6, 15.371, 20.199 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 31 | 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 15.6. He also slew forty-five of the principal men of Antigonus’s party, and set guards at the gates of the city, that nothing might be carried out together with their dead bodies. They also searched the dead, and whatsoever was found, either of silver or gold, or other treasure, it was carried to the king; nor was there any end of the miseries he brought upon them; 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; |
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76. New Testament, Matthew, 2.22-2.23, 3.11, 7.15, 10.21-10.22, 10.34-10.36, 11.24-11.25, 13.16, 13.25-13.26, 13.55, 14.3-14.7, 15.4, 18.6, 18.8-18.9, 19.6, 20.28, 22.23, 23.2-23.3, 23.8, 24.5, 24.9, 24.11, 26.14-26.16, 26.37, 26.39, 26.47-26.48, 26.69, 26.71, 27.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, listing of sects of •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, verus israel •jewish succession •jewish succession, as origin of heresies •jewish succession, ritual and legal observance Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 30, 65, 67, 68, 71, 81, 93, 102, 103, 128, 144, 145, 207, 214, 385, 396, 397, 524, 525, 553, 554| 2.22. ἀκούσας δὲ ὅτι Ἀρχέλαος βασιλεύει τῆς Ἰουδαίας ἀντὶ τοῦ πατρὸς αὐτοῦ Ἡρῴδου ἐφοβήθη ἐκεῖ ἀπελθεῖν· χρηματισθεὶς δὲ κατʼ ὄναρ ἀνεχώρησεν εἰς τὰ μέρη τῆς Γαλιλαίας, 2.23. καὶ ἐλθὼν κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ, ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ὅτι Ναζωραῖος κληθήσεται. 3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 7.15. Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 10.21. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 10.22. καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου· ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 10.34. Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν· οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. 10.35. ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς, 10.36. καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ. 11.24. πλὴν λέγω ὑμῖν ὅτι γῇ Σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί. 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 13.16. ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα [ὑμῶν] ὅτι ἀκούουσιν. 13.25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 13.26. ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. 13.55. οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας; 14.3. Ὁ γὰρ Ἡρῴδης κρατήσας τὸν Ἰωάνην ἔδησεν καὶ ἐν φυλακῇ ἀπέθετο διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ, 14.4. ἔλεγεν γὰρ ὁ Ἰωάνης αὐτῷ Οὐκ ἔξεστίν σοι ἔχειν αὐτήν· 14.5. καὶ θέλων αὐτὸν ἀποκτεῖναι ἐφοβήθη τὸν ὄχλον, ὅτι ὡς προφήτην αὐτὸν εἶχον. 14.6. γενεσίοις δὲ γενομένοις τοῦ Ἡρῴδου ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρῳδιάδος ἐν τῷ μέσῳ καὶ ἤρεσεν τῷ Ἡρῴδῃ, 14.7. ὅθεν μετὰ ὅρκου ὡμολόγησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται. 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 18.6. ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 18.8. Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. 18.9. καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός. 19.6. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 20.28. ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 22.23. Ἐν ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι, λέγοντες μὴ εἶναι ἀνάστασιν, καὶ ἐπηρώτησαν αὐτὸν 23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 23.3. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 24.5. πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν. 24.9. τότε παραδώσουσιν ὑμᾶς εἰς θλίψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου. 24.11. καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται καὶ πλανήσουσιν πολλούς· 26.14. Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς 26.15. εἶπεν Τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν; οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια. 26.16. καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν ἵνα αὐτὸν παραδῷ. 26.37. καὶ παραλαβὼν τὸν Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν. 26.39. καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ. 26.47. Καὶ ἔτι αὐτοῦ λαλοῦντος ἰδοὺ Ἰούδας εἷς τῶν δώδεκα ἦλθεν καὶ μετʼ αὐτοῦ ὄχλος πολὺς μετὰ μαχαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέρων τοῦ λαοῦ. 26.48. ὁ δὲ παραδιδοὺς αὐτὸν ἔδωκεν αὐτοῖς σημεῖον λέγων Ὃν ἂν φιλήσω αὐτός ἐστιν· κρατήσατε αὐτόν. 26.69. Ὁ δὲ Πέτρος ἐκάθητο ἔξω ἐν τῇ αὐλῇ· καὶ προσῆλθεν αὐτῷ μία παιδίσκη λέγουσα Καὶ σὺ ἦσθα μετὰ Ἰησοῦ τοῦ Γαλιλαίου· 26.71. ἐξελθόντα δὲ εἰς τὸν πυλῶνα εἶδεν αὐτὸν ἄλλη καὶ λέγει τοῖς ἐκεῖ 27.39. Οἱ δὲ παραπορευόμενοι ἐβλασφήμουν αὐτὸν κινοῦντες τὰς κεφαλὰς αὐτῶν | 2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee, 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene." 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 7.15. "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 10.21. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 10.34. "Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 10.35. For I came to set a man at odds against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 10.36. A man's foes will be those of his own household. 11.24. But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you." 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 13.16. "But blessed are your eyes, for they see; and your ears, for they hear. 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26. But when the blade sprang up and brought forth fruit, then the darnel appeared also. 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 14.3. For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 14.4. For John said to him, "It is not lawful for you to have her." 14.5. When he would have put him to death, he feared the multitude, because they counted him as a prophet. 14.6. But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod. 14.7. Whereupon he promised with an oath to give her whatever she should ask. 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 18.8. If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 18.9. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart." 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many." 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him, 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 24.11. Many false prophets will arise, and will lead many astray. 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests, 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire." 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him." 26.69. Now Peter was sitting outside in the court, and a maid came to him, saying, "You were also with Jesus, the Galilean!" 26.71. When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth." 27.39. Those who passed by blasphemed him, wagging their heads, |
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77. Ignatius, To The Magnesians, 1.2, 8.1, 9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 23 | 1.2. For being counted worthy to bear a most godly name, in these bonds, which I carry about, I sing the praise of the churches; and I pray that there may be in them union of the flesh and of the spirit which are Jesus Christ's, our never-failing life -- an union of faith and of love which is preferred before all things, and -- what is more than all -- an union with Jesus and with the Father; in whom if we endure patiently all the despite of the prince of this world and escape therefrom, we shall attain unto God. 8.1. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher -- |
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78. Ignatius, To The Philadelphians, 2.1, 3.1, 6.2, 8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 23 | 2.1. As children therefore [of the light] of the truth, shun division and wrong doctrines; and where the shepherd is, there follow ye as sheep. 3.1. Abstain from noxious herbs, which are not the husbandry of Jesus Christ, because they are not the planting of the Father. Not that I have found division among you, but filtering. 6.2. Shun ye therefore the wicked arts and plottings of the prince of this world, lest haply ye be crushed by his devices, and wax weak in your love. But assemble yourselves all together with undivided heart. 8.2. and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers. |
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| 79. Ignatius, To The Smyrnaeans, 2.1, 5.3, 6.1, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 23 |
80. Ignatius, To The Trallians, 3.2, 6.1-6.2, 8.1, 10.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 23 | 3.2. And I am persuaded that ye are so minded as touching these matters: for I received the ensample of your love, and I have it with me, in the person of your bishop, whose very demeanour is a great lesson, while his gentleness is power -- a man to whom I think even the godless pay reverence. 6.1. I exhort you therefore -- yet not I, but the love of Jesus Christ -- take ye only Christian food, and abstain from strange herbage, which is heresy: 6.2. for these men do even mingle poison with Jesus Christ, imposing upon others by a show of honesty, like persons administering a deadly drug with honied wine, so that one who knoweth it not, fearing nothing, drinketh in death with a baneful delight. 8.1. Not indeed that I have known of any such thing among you, but I keep watch over you betimes, as my beloved, for I foresee the snares of the devil. Do ye therefore arm yourselves with gentleness and recover yourselves in faith which is the flesh of the Lord, and in love which is the blood of Jesus Christ. 10.1. But if it were as certain persons who are godless, that is unbelievers, say, that He suffered only in semblance, being themselves mere semblance, why am I in bonds? And why also do I desire to fight with wild beasts? So I die in vain. Truly then I lie against the Lord. |
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81. New Testament, Mark, 4.3-4.7, 6.3, 12.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, listing of sects of •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 67, 68, 93, 396, 397| 4.3. Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι. 4.4. καὶ ἐγένετο ἐν τῷ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό. 4.5. καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες [καὶ] ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· 4.6. καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 4.7. καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 12.18. Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες | 4.3. "Listen! Behold, the farmer went out to sow, 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying, |
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82. New Testament, Luke, 3.16, 6.16, 8.5-8.7, 12.14, 20.27, 21.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, verus israel •jewish succession, listing of sects of •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 67, 68, 70, 128, 396, 397, 524, 554| 3.16. ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάνης Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 6.16. καὶ Ἰούδαν Ἰακώβου καὶ Ἰούδαν Ἰσκαριὼθ ὃς ἐγένετο προδότης, 8.5. Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. καὶ ἐν τῷ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ κατεπατήθη καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό. 8.6. καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα. 8.7. καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συνφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό. 12.14. ὁ δὲ εἶπεν αὐτῷ Ἄνθρωπε, τίς με κατέστησεν κριτὴν ἢ μεριστὴν ἐφʼ ὑμᾶς; 20.27. Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ λέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν λέγοντες 21.9. ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκαταστασίας, μὴ πτοηθῆτε· δεῖ γὰρ ταῦτα γενέσθαι πρῶτον, ἀλλʼ οὐκ εὐθέως τὸ τέλος. | 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire, 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 8.5. "The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 12.14. But he said to him, "Man, who made me a judge or an arbitrator over you?" 20.27. Some of the Sadducees came to him, those who deny that there is a resurrection. 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately." |
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83. New Testament, John, 3.19, 4.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jewish succession, as origin of heresies •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 553| 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. 4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. | 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. 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." |
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84. Ignatius, To The Ephesians, 6.2, 7.1, 8.1, 9.1, 10.3, 13.2, 15.1, 16.2, 17.1, 18.1, 19.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 23 | 6.2. Now Onesimus of his own accord highly praiseth your orderly conduct in God, for that ye all live according to truth,and that no heresy hath a home among you: nay, ye do not so much as listen to any one, if he speak of aught else save concerning Jesus Christ in truth. 7.1. For some are wont of malicious guile to hawk about the Name, while they do certain other things unworthy of God. These men ye ought to shun, as wild- beasts; for they are mad dogs, biting by stealth; against whom ye ought to be on your guard, for they are hard to heal. 8.1. Let no one therefore deceive you, as indeed ye are not deceived, seeing that ye belong wholly to God. For when no lust is established in you, which hath power to torment you, then truly ye live after God. I devote myself for you, and I dedicate myself as an offering for the church of you Ephesians which is famous unto all the ages. 9.1. But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God. 10.3. Let us show ourselves their brothers by our forbearance; but let us be zealous to be imitators of the Lord, vying with each other who shall suffer the greater wrong, who shall be defrauded, who shall be set at nought; that no herb of the devil be found in you: but in all purity and temperance abide ye in Christ Jesus, with your flesh and with your spirit. 13.2. There is nothing better than peace, in which all warfare of things in heaven and things on earth is abolished. 15.1. It is better to keep silence and to be, than to talk and not to be. It is a fine thing to teach, if the speaker practise. Now there is one teacher, who spake and it came to pass: yea and even the things which He hath done in silence are worthy of the Father. 16.2. If then they which do these things after the flesh are put to death, how much more if a man through evil doctrine corrupt the faith of God for which Jesus Christ was crucified. Such a man, having defiled himself, shall go into the unquenchable fire; and in like manner also shall he that hearkeneth unto him. 17.1. For this cause the Lord received ointment on His head, that He might breathe incorruption upon the Church. Be not anointed with the ill odour of the teaching of the prince of this world, lest he lead you captive and rob you of the life which is set before you. 18.1. My spirit is made an offscouring for the Cross, which is a stumbling-block to them that are unbelievers, but to us salvation and life eternal. Where is the wise? Where is the disputer? Where is the boasting of them that are called prudent? 19.1. And hidden from the prince of this world were the virginity of Mary and her child-bearing and likewise also the death of the Lord -- three mysteries to be cried aloud -- the which were wrought in the silence of God. |
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| 85. Sextus, Against The Mathematicians, 2.42, 7.314 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 397 |
| 86. Justin, Dialogue With Trypho, 8.1, 8.2, 10, 11, 11.1, 11.2, 11.5, 12, 13, 14, 15, 16, 17, 18, 18.2, 19, 19.5, 19.6, 20, 20.4, 21, 21.1, 22, 23, 23.1, 24, 24.2, 25, 26, 27, 27.2, 27.3, 27.4, 28, 29, 30.1, 35, 35.2, 35.6, 35.8, 38.2, 39.5, 44.2, 45.3, 45.4, 46.1, 46.5, 47.1, 47.2, 47.3, 47.4, 48.2, 48.4, 48.8, 49.6, 51.2, 52.2, 52.3, 52.4, 55.3, 56, 57, 58, 59, 60, 61, 61.1, 61.2, 62, 62.2, 62.3, 62.4, 62.5, 65.3, 69.1, 70.4, 78.10, 80, 80.2, 80.3, 80.4, 82.1, 82.2, 82.3, 89.2, 90.1, 91.3, 93.1, 99.2, 103.3, 103.4, 103.8, 108.2, 111.4, 113, 113.3, 120.2, 120.3, 126, 126.2, 127, 128, 128.2-129.2, 128.2, 128.3, 128.4, 129, 132, 137.2, 139.4, 140.2, 141.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 81, 82 |
87. Justin, First Apology, 7.3, 11.1, 16.14, 26.1, 26.6, 31.8, 32.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30, 76, 80, 81 | 26. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. |
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88. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 82, 83 | 1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting. |
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| 89. Irenaeus, Demonstration of The Apostolic Teaching, 43, 45-50, 44 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 206 |
| 90. Clement of Alexandria, Miscellanies, 8.7.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 425 |
| 91. Clement of Alexandria, Christ The Educator, 2.10.104.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 397 |
| 92. Lucian, Hermotimus, Or Sects, 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 394 |
| 93. Clement of Alexandria, Extracts From The Prophets, 25.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128 |
| 94. Hippolytus, Refutation of All Heresies, 6.36.2, 7.25.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 206 |
| 95. Hermas, Similitudes, 8.7.6, 8.8.5, 8.10.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15 |
96. Theophilus, To Autolycus, 1.14, 2.4, 2.9-2.10, 2.12, 2.14, 2.26, 2.34, 2.38, 3.9, 3.11, 3.16-3.29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 217, 219, 221 | 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. 2.4. Some of the philosophers of the Porch say that there is no God at all; or, if there is, they say that He cares for none but Himself; and these views the folly of Epicurus and Chrysippus has set forth at large. And others say that all things are produced without external agency, and that the world is uncreated, and that nature is eternal; and have dared to give out that there is no providence of God at all, but maintain that God is only each man's conscience. And others again maintain that the spirit which pervades all things is God. But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone. For even man makes indeed an image, but reason and breath, or feeling, he cannot give to what he has made. But God has this property in excess of what man can do, in that He makes a work, endowed with reason, life, sensation. As, therefore, in all these respects God is more powerful than man, so also in this; that out of things that are not He creates and has created things that are, and whatever He pleases, as He pleases. 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. 2.10. And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called governing principle [ἁρκή], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him. And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, In the beginning God created the heaven and the earth. First he named the beginning, and creation, then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, In the beginning God created the heavens and the earth. Then having spoken of their creation, he explains to us: And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water. This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God. 2.12. of this six days' work no man can give a worthy explanation and description of all its parts, not though he had ten thousand tongues and ten thousand mouths; nay, though he were to live ten thousand years, sojourning in this life, not even so could he utter anything worthy of these things, on account of the exceeding greatness and riches of the wisdom of God which there is in the six days' work above narrated. Many writers indeed have imitated [the narration], and essayed to give an explanation of these things; yet, though they thence derived some suggestions, both concerning the creation of the world and the nature of man, they have emitted no slightest spark of truth. And the utterances of the philosophers, and writers, and poets have an appearance of trustworthiness, on account of the beauty of their diction; but their discourse is proved to be foolish and idle, because the multitude of their nonsensical frivolities is very great; and not a stray morsel of truth is found in them. For even if any truth seems to have been uttered by them, it has a mixture of error. And as a deleterious drug, when mixed with honey or wine, or some other thing, makes the whole [mixture] hurtful and profitless; so also eloquence is in their case found to be labour in vain; yea, rather an injurious thing to those who credit it. Moreover, [they spoke] concerning the seventh day, which all men acknowledge; but the most know not that what among the Hebrews is called the Sabbath, is translated into Greek the Seventh (ἑβδομάς), a name which is adopted by every nation, although they know not the reason of the appellation. And as for what the poet Hesiod says of Erebus being produced from chaos, as well as the earth and love which lords it over his [Hesiod's] gods and men, his dictum is shown to be idle and frigid, and quite foreign to the truth. For it is not meet that God be conquered by pleasure; since even men of temperance abstain from all base pleasure and wicked lust. 2.14. Consider, further, their variety, and diverse beauty, and multitude, and how through them resurrection is exhibited, for a pattern of the resurrection of all men which is to be. For who that considers it will not marvel that a fig-tree is produced from a fig-seed, or that very huge trees grow from the other very little seeds? And we say that the world resembles the sea. For as the sea, if it had not had the influx and supply of the rivers and fountains to nourish it, would long since have been parched by reason of its saltness; so also the world, if it had not had the law of God and the prophets flowing and welling up sweetness, and compassion, and righteousness, and the doctrine of the holy commandments of God, would long before now have come to ruin, by reason of the wickedness and sin which abound in it. And as in the sea there are islands, some of them habitable, and well-watered, and fruitful, with havens and harbours in which the storm-tossed may find refuge - so God has given to the world which is driven and tempest-tossed by sins, assemblies - we mean holy churches - in which survive the doctrines of the truth, as in the island-harbours of good anchorage; and into these run those who desire to be saved, being lovers of the truth, and wishing to escape the wrath and judgment of God. And as, again, there are other islands, rocky and without water, and barren, and infested by wild beasts, and uninhabitable, and serving only to injure navigators and the storm-tossed, on which ships are wrecked, and those driven among them perish - so there are doctrines of error- I mean heresies - which destroy those who approach them. For they are not guided by the word of truth; but as pirates, when they have filled their vessels, drive them on the fore-mentioned places, that they may spoil them: so also it happens in the case of those who err from the truth, that they are all totally ruined by their error. 2.26. And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession. 2.34. And, for the rest, would that in a kindly spirit you would investigate divine things - I mean the things that are spoken by the prophets- in order that, by comparing what is said by us with the utterances of the others, you may be able to discover the truth. We have shown from their own histories, which they have compiled, that the names of those who are called gods, are found to be the names of men who lived among them, as we have shown above. And to this day their images are daily fashioned, idols, the works of men's hands. And these the mass of foolish men serve, while they reject the maker and fashioner of all things and the nourisher of all breath of life, giving credit to vain doctrines through the deceitfulness of the senseless tradition received from their fathers. But God at least, the Father and Creator of the universe, did not abandon mankind, but gave a law, and sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God. And they also taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, and every incontinence and uncleanness; and that whatever a man would not wish to be done to himself, he should not do to another; and thus he who acts righteously shall escape the eternal punishments, and be thought worthy of the eternal life from God. 2.38. But what matters it whether they were before or after them? Certainly they did at all events utter things confirmatory of the prophets. Concerning the burning up of the world, Malachi the prophet foretold: The day of the Lord comes as a burning oven, and shall consume all the wicked. Malachi 4:1 And Isaiah: For the wrath of God is as a violent hail-storm, and as a rushing mountain torrent. Isaiah 30:30 The Sibyl, then, and the other prophets, yea, and the poets and philosophers, have clearly taught both concerning righteousness, and judgment, and punishment; and also concerning providence, that God cares for us, not only for the living among us, but also for those that are dead: though, indeed, they said this unwillingly, for they were convinced by the truth. And among the prophets indeed, Solomon said of the dead, There shall be healing to your flesh, and care taken of your bones. Proverbs 3:8 And the same says David, The bones which You have broken shall rejoice. And in agreement with these sayings was that of Timocles:- The dead are pitied by the loving God. And the writers who spoke of a multiplicity of gods came at length to the doctrine of the unity of God, and those who asserted chance spoke also of providence; and the advocates of impunity confessed there would be a judgment, and those who denied that there is a sensation after death acknowledged that there is. Homer, accordingly, though he had said - Like fleeting vision passed the soul away, says in another place:- To Hades went the disembodied soul; And again:- That I may quickly pass through Hades' gates, Me bury. And as regards the others whom you have read, I think you know with sufficient accuracy how they have expressed themselves. But all these things will every one understand who seeks the wisdom of God, and is well pleasing to Him through faith and righteousness and the doing of good works. For one of the prophets whom we already mentioned, Hosea by name, said, Who is wise, and he shall understand these things? prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein. Hosea 14:9 He, then, who is desirous of learning, should learn much. Endeavour therefore to meet [with me] more frequently, that, by hearing the living voice, you may accurately ascertain the truth. 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. 3.11. And when the people transgressed the law which had been given to them by God, God being good and pitiful, unwilling to destroy them, in addition to His giving them the law, afterwards sent forth also prophets to them from among their brethren, to teach and remind them of the contents of the law, and to turn them to repentance, that they might sin no more. But if they persisted in their wicked deeds, He forewarned them that they should be delivered into subjection to all the kingdoms of the earth; and that this has already happened them is manifest. Concerning repentance, then, Isaiah the prophet, generally indeed to all, but expressly to the people, says: Seek the Lord while He may be found, call upon Him while He is near: let the wicked forsake his ways, and the unrighteous man his thoughts: and let him return unto the Lord his God, and he will find mercy, for He will abundantly pardon. Isaiah 55:6 And another prophet, Ezekiel, says: If the wicked will turn from all his sins that he has committed, and keep all My statutes, and do that which is right in My sight, he shall surely live, he shall not die. All his transgressions that he has committed, they shall not be mentioned unto him; but in his righteousness that he has done he shall live: for I desire not the death of the sinner, says the Lord, but that he turn from his wicked way, and live. Ezekiel 18:21 Again Isaiah: You who take deep and wicked counsel, turn, that you may be saved. Isaiah 31:6 And another prophet, Jeremiah: Turn to the Lord your God, as a grape-gatherer to his basket, and you shall find mercy. Jeremiah 6:9 Many therefore, yea rather, countless are the sayings in the Holy Scriptures regarding repentance, God being always desirous that the race of men turn from all their sins. 3.16. But I wish now to give you a more accurate demonstration, God helping me, of the historical periods, that you may see that our doctrine is not modern nor fabulous, but more ancient and true than all poets and authors who have written in uncertainty. For some, maintaining that the world was uncreated, went into infinity; and others, asserting that it was created, said that already 153,075 years had passed. This is stated by Apollonius the Egyptian. And Plato, who is esteemed to have been the wisest of the Greeks, into what nonsense did he run? For in his book entitled The Republic, we find him expressly saying: For if things had in all time remained in their present arrangement, when ever could any new thing be discovered? For ten thousand times ten thousand years elapsed without record, and one thousand or twice as many years have gone by since some things were discovered by D dalus, and some by Orpheus, and some by Palamedes. And when he says that these things happened, he implies that ten thousand times ten thousand years elapsed from the flood to D dalus. And after he has said a great deal about the cities of the world, and the settlements, and the nations, he owns that he has said these things conjecturally. For he says, If then, my friend, some god should promise us, that if we attempted to make a survey of legislation, the things now said, etc., which shows that he was speaking by guess; and if by guess, then what he says is not true. 3.17. It behooved, therefore, that he should the rather become a scholar of God in this matter of legislation, as he himself confessed that in no other way could he gain accurate information than by God's teaching him through the law. And did not the poets Homer and Hesiod and Orpheus profess that they themselves had been instructed by Divine Providence? Moreover, it is said that among your writers there were prophets and prognosticators, and that those wrote accurately who were informed by them. How much more, then, shall we know the truth who are instructed by the holy prophets, who were possessed by the Holy Spirit of God! On this account all the prophets spoke harmoniously and in agreement with one another, and foretold the things that would come to pass in all the world. For the very accomplishment of predicted and already consummated events should demonstrate to those who are fond of information, yea rather, who are lovers of truth, that those things are really true which they declared concerning the epochs and eras before the deluge: to wit, how the years have run on since the world was created until now, so as to manifest the ridiculous mendacity of your authors, and show that their statements are not true. 3.18. For Plato, as we said above, when he had demonstrated that a deluge had happened, said that it extended not over the whole earth, but only over the plains, and that those who fled to the highest hills saved themselves. But others say that there existed Deucalion and Pyrrha, and that they were preserved in a chest; and that Deucalion, after he came out of the chest, flung stones behind him, and that men were produced from the stones; from which circumstance they say that men in the mass are named people. Others, again, say that Clymenus existed in a second flood. From what has already been said, it is evident that they who wrote such things and philosophized to so little purpose are miserable, and very profane and senseless persons. But Moses, our prophet and the servant of God, in giving an account of the genesis of the world, related in what manner the flood came upon the earth, telling us, besides, how the details of the flood came about, and relating no fable of Pyrrha nor of Deucalion or Clymenus; nor, forsooth, that only the plains were submerged, and that those only who escaped to the mountains were saved. 3.19. And neither does he make out that there was a second flood: on the contrary, he said that never again would there be a flood of water on the world; as neither indeed has there been, nor ever shall be. And he says that eight human beings were preserved in the ark, in that which had been prepared by God's direction, not by Deucalion, but by Noah; which Hebrew word means rest, as we have elsewhere shown that Noah, when he announced to the men then alive that there was a flood coming, prophesied to them, saying, Come there, God calls you to repentance. On this account he was fitly called Deucalion. And this Noah had three sons (as we mentioned in the second book), whose names were Shem, and Ham, and Japhet; and these had three wives, one wife each; each man and his wife. This man some have surnamed Eunuchus. All the eight persons, therefore, who were found in the ark were preserved. And Moses showed that the flood lasted forty days and forty nights, torrents pouring from heaven, and from the fountains of the deep breaking up, so that the water overtopped every high hill 15 cubits. And thus the race of all the men that then were was destroyed, and those only who were protected in the ark were saved; and these, we have already said, were eight. And of the ark, the remains are to this day to be seen in the Arabian mountains. This, then, is in sum the history of the deluge. 3.20. And Moses, becoming the leader of the Jews, as we have already stated, was expelled from the land of Egypt by the king, Pharaoh, whose name was Amasis, and who, they say, reigned after the expulsion of the people 25 years and 4 months, as Manetho assumes. And after him [reigned] Chebron, 13 years. And after him Amenophis, 20 years 7 months. And after him his sister Amessa, 21 years 1 month. And after her Mephres, 12 years 9 months. And after him Methramuthosis, 20 years and 10 months. And after him Tythmoses, 9 years 8 months. And after him Damphenophis, 30 years 10 months. And after him Orus, 35 years 5 months. And after him his daughter, 10 years 3 months. After her Mercheres, 12 years 3 months. And after him his son Armais, 30 years 1 month. After him Messes, son of Miammus, 6 years, 2 months. After him Rameses, 1 year 4 months. After him Amenophis, 19 years 6 months. After him his sons Thoessus and Rameses, 10 years, who, it is said, had a large cavalry force and naval equipment. The Hebrews, indeed, after their own separate history, having at that time migrated into the land of Egypt, and been enslaved by the king Tethmosis, as already said, built for him strong cities, Peitho, and Rameses, and On, which is Heliopolis; so that the Hebrews, who also are our ancestors, and from whom we have those sacred books which are older than all authors, as already said, are proved to be more ancient than the cities which were at that time renowned among the Egyptians. And the country was called Egypt from the king Sethos. For the word Sethos, they say, is pronounced Egypt. And Sethos had a brother, by name Armais. He is called Danaus, the same who passed from Egypt to Argos, whom the other authors mention as being of very ancient date. 3.21. And Manetho, who among the Egyptians gave out a great deal of nonsense, and even impiously charged Moses and the Hebrews who accompanied him with being banished from Egypt on account of leprosy, could give no accurate chronological statement. For when he said they were shepherds, and enemies of the Egyptians, he uttered truth indeed, because he was forced to do so. For our forefathers who sojourned in Egypt were truly shepherds, but not lepers. For when they came into the land called Jerusalem, where also they afterwards abode, it is well known how their priests, in pursuance of the appointment of God, continued in the temple, and there healed every disease, so that they cured lepers and every unsoundness. The temple was built by Solomon the king of Jud a. And from Manetho's own statement his chronological error is manifest. (As it is also in respect of the king who expelled them, Pharaoh by name. For he no longer ruled them. For having pursued the Hebrews, he and his army were engulphed in the Red Sea. And he is in error still further, in saying that the shepherds made war against the Egyptians.) For they went out of Egypt, and thenceforth dwelt in the country now called Jud a, 313 years before Danaus came to Argos. And that most people consider him older than any other of the Greeks is manifest. So that Manetho has unwillingly declared to us, by his own writings, two particulars of the truth: first, avowing that they were shepherds; secondly, saying that they went out of the land of Egypt. So that even from these writings Moses and his followers are proved to be 900 or even 1000 years prior to the Trojan War. 3.22. Then concerning the building of the temple in Jud a, which Solomon the king built 566 years after the exodus of the Jews from Egypt, there is among the Tyrians a record how the temple was built; and in their archives writings have been preserved, in which the temple is proved to have existed 143 years 8 months before the Tyrians founded Carthage (and this record was made by Hiram (that is the name of the king of the Tyrians), the son of Abimalus, on account of the hereditary friendship which existed between Hiram and Solomon, and at the same time on account of the surpassing wisdom possessed by Solomon. For they continually engaged with each other in discussing difficult problems. And proof of this exists in their correspondence, which to this day is preserved among the Tyrians, and the writings that passed between them); as Meder the Ephesian, while narrating the history of the Tyrian kingdom, records, speaking thus: For when Abimalus the king of the Tyrians died, his son Hiram succeeded to the kingdom. He lived 53 years. And Bazorus succeeded him, who lived 43, and reigned 17 years. And after him followed Methuastartus, who lived 54 years, and reigned 12. And after him succeeded his brother Atharymus, who lived 58 years, and reigned 9. He was slain by his brother of the name of Helles, who lived 50 years, and reigned 8 months. He was killed by Juthobalus, priest of Astarte, who lived 40 years, and reigned 12. He was succeeded by his son Bazorus, who lived 45 years, and reigned 7. And to him his son Metten succeeded, who lived 32 years, and reigned 29. Pygmalion, son of Pygmalius succeeded him, who lived 56 years, and reigned 7. And in the 7th year of his reign, his sister, fleeing to Libya, built the city which to this day is called Carthage. The whole period, therefore, from the reign of Hiram to the founding of Carthage, amounts to 155 years and 8 months. And in the 12th year of the reign of Hiram the temple in Jerusalem was built. So that the entire time from the building of the temple to the founding of Carthage was 143 years and 8 months. 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. 3.24. Adam lived till he begot a son, 230 years. And his son Seth, 205. And his son Enos, 190. And his son Cai, 170. And his son Mahaleel, 165. And his son Jared, 162. And his son Enoch, 165. And his son Methuselah, 167. And his son Lamech, 188. And Lamech's son was Noah, of whom we have spoken above, who begot Shem when 500 years old. During Noah's life, in his 600th year, the flood came. The total number of years, therefore, till the flood, was 2242. And immediately after the flood, Shem, who was 100 years old, begot Arphaxad. And Arphaxad, when 135 years old, begot Salah. And Salah begot a son when 130. And his son Eber, when 134. And from him the Hebrews name their race. And his son Phaleg begot a son when 130. And his son Reu, when 132 And his son Serug, when 130. And his son Nahor, when 75. And his son Terah, when 70. And his son Abraham, our patriarch, begot Isaac when he was 100 years old. Until Abraham, therefore, there are 3278 years. The fore-mentioned Isaac lived until he begot a son, 60 years, and begot Jacob. Jacob, till the migration into Egypt, of which we have spoken above, lived 130 years. And the sojourning of the Hebrews in Egypt lasted 430 years; and after their departure from the land of Egypt they spent 40 years in the wilderness, as it is called. All these years, therefore, amount to 3,938. And at that time, Moses having died, Jesus the sun of Nun succeeded to his rule, and governed them 27 years. And after Jesus, when the people had transgressed the commandments of God, they served the king of Mesopotamia, by name Chusarathon, 8 years. Then, on the repentance of the people, they had judges: Gothonoel, 40 years; Eglon, 18 years; Aoth, 8 years. Then having sinned, they were subdued by strangers for 20 years. Then Deborah judged them 40 years. Then they served the Midianites 7 years. Then Gideon judged them 40 years; Abimelech, 3 years; Thola, 22 years; Jair, 22 years. Then the Philistines and Ammonites ruled them 18 years. After that Jephthah judged them 6 years; Esbon, 7 years; Ailon, 10 years; Abdon, 8 years. Then strangers ruled them 40 years. Then Samson judged them 20 years. Then there was peace among them for 40 years. Then Samera judged them one year; Eli, 20 years; Samuel, 12 years. 3.25. And after the judges they had kings, the first named Saul, who reigned 20 years; then David, our forefather, who reigned 40 years. Accordingly, there are to the reign of David [from Isaac] 496 years. And after these kings Solomon reigned, who also, by the will of God, was the first to build the temple in Jerusalem; he reigned 40 years. And after him Rehoboam, 17 years; and after him Abias, 7 years; and after him Asa, 41 years; and after him Jehoshaphat, 25 years; and after him Joram, 8 years; and after him Ahaziah, 1 year; and after him Athaliah, 6 years; and after her Josiah, 40 years; and after him Amaziah, 39 years; and after him Uzziah, 52 years; and after him Jotham, 16 years; and after him Ahaz, 17 years; and after him Hezekiah, 29 years; and after him Manasseh, 55 years; and after him Amon, 2 years; and after him Josiah, 31 years; and after him Jehoahaz, 3 months; and after him Jehoiakim, 11 years. Then another Jehoiakim, 3 months 10 days; and after him Zedekiah, 11 years. And after these kings, the people, continuing in their sins, and not repenting, the king of Babylon, named Nebuchadnezzar, came up into Jud a, according to the prophecy of Jeremiah. He transferred the people of the Jews to Babylon, and destroyed the temple which Solomon had built. And in the Babylonian banishment the people passed 70 years. Until the sojourning in the land of Babylon, there are therefore, in all, 4954 years 6 months and 10 days. And according as God had, by the prophet Jeremiah, foretold that the people should be led captive to Babylon, in like manner He signified beforehand that they should also return into their own land after 70 years. These 70 years then being accomplished, Cyrus becomes king of the Persians, who, according to the prophecy of Jeremiah, issued a decree in the second year of his reign, enjoining by his edict that all Jews who were in his kingdom should return to their own country, and rebuild their temple to God, which the fore-mentioned king of Babylon had demolished. Moreover, Cyrus, in compliance with the instructions of God, gave orders to his own bodyguards, Sabessar and Mithridates, that the vessels which had been taken out of the temple of Jud a by Nebuchadnezzar should be restored, and placed again in the temple. In the second year, therefore, of Darius are fulfilled the 70 years which were foretold by Jeremiah. 3.26. Hence one can see how our sacred writings are shown to be more ancient and true than those of the Greeks and Egyptians, or any other historians. For Herodotus and Thucydides, as also Xenophon, and most other historians, began their relations from about the reign of Cyrus and Darius, not being able to speak with accuracy of prior and ancient times. For what great matters did they disclose if they spoke of Darius and Cyrus, barbarian kings, or of the Greeks Zopyrus and Hippias, or of the wars of the Athenians and Laced monians, or the deeds of Xerxes or of Pausanias, who ran the risk of starving to death in the temple of Minerva, or the history of Themistocles and the Peloponnesian war, or of Alcibiades and Thrasybulus? For my purpose is not to furnish mere matter of much talk, but to throw light upon the number of years from the foundation of the world, and to condemn the empty labour and trifling of these authors, because there have neither been twenty thousand times ten thousand years from the flood to the present time, as Plato said, affirming that there had been so many years; nor yet 15 times 10,375 years, as we have already mentioned Apollonius the Egyptian gave out; nor is the world uncreated, nor is there a spontaneous production of all things, as Pythagoras and the rest dreamed; but, being indeed created, it is also governed by the providence of God, who made all things; and the whole course of time and the years are made plain to those who wish to obey the truth. Lest, then, I seem to have made things plain up to the time of Cyrus, and to neglect the subsequent periods, as if through inability to exhibit them, I will endeavour, by God's help, to give an account, according to my ability, of the course of the subsequent times. 3.27. When Cyrus, then, had reigned twenty-nine years, and had been slain by Tomyris in the country of the Massaget , this being in the 62d Olympiad, then the Romans began to increase in power, God strengthening them, Rome having been founded by Romulus, the reputed child of Mars and Ilia, in the 7th Olympiad, on the 21st day of April, the year being then reckoned as consisting of ten months. Cyrus, then, having died, as we have already said, in the 62d Olympiad, this date falls 220 A.U.C., in which year also Tarquinius, surnamed Superbus, reigned over the Romans, who was the first who banished Romans and corrupted the youth, and made eunuchs of the citizens, and, moreover, first defiled virgins, and then gave them in marriage. On this account he was fitly called Superbus in the Roman language, and that is translated the Proud. For he first decreed that those who saluted him should have their salute acknowledged by some one else. He reigned twenty-five years. After him yearly consuls were introduced, tribunes also and ediles for 453 years, whose names we consider it long and superfluous to recount. For if any one is anxious to learn them, he will ascertain them from the tables which Chryserus the nomenclator compiled: he was a freedman of Aurelius Verus, who composed a very lucid record of all things, both names and dates, from the rounding of Rome to the death of his own patron, the Emperor Verus. The annual magistrates ruled the Romans, as we say, for 453 years. Afterwards those who are called emperors began in this order: first, Caius Julius, who reigned 3 years 4 months 6 days; then Augustus, 56 years 4 months 1 day; Tiberius, 22 years; then another Caius, 3 years 8 months 7 days; Claudius, 23 years 8 months 24 days; Nero, 13 years 6 months 58 days; Galba, 2 years 7 months 6 days; Otho, 3 months 5 days; Vitellius, 6 months 22 days; Vespasian, 9 years 11 months 22 days; Titus, 2 years 22 days; Domitian, 15 years 5 months 6 days; Nerva, 1 year 4 months 10 days; Trajan, 19 years 6 months 16 days; Adrian, 20 years 10 months 28 days; Antoninus, 22 years 7 months 6 days; Verus, 19 years 10 days. The time therefore of the C sars to the death of the Emperor Verus is 237 years 5 days. From the death of Cyrus, therefore, and the reign of Tarquinius Superbus, to the death of the Emperor Verus, the whole time amounts to 744 years. 3.28. And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begot a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the Son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days. 3.29. These periods, then, and all the above-mentioned facts, being viewed collectively, one can see the antiquity of the prophetical writings and the divinity of our doctrine, that the doctrine is not recent, nor our tenets mythical and false, as some think; but very ancient and true. For Thallus mentioned Belus, king of the Assyrians, and Saturn, son of Titan, alleging that Belus with the Titans made war against Jupiter and the so-called gods in his alliance; and on this occasion he says that Gyges, being defeated, fled to Tartessus. At that time Gyges ruled over that country, which then was called Acte, but now is named Attica. And whence the other countries and cities derived their names, we think it unnecessary to recount, especially to you who are acquainted with history. That Moses, and not he only, but also most of the prophets who followed him, is proved to be older than all writers, and than Saturn and Belus and the Trojan War, is manifest. For according to the history of Thallus, Belus is found to be 322 years prior to the Trojan War. But we have shown above that Moses lived somewhere about 900 or 1000 years before the sack of Troy. And as Saturn and Belus flourished at the same time, most people do not know which is Saturn and which is Belus. Some worship Saturn, and call him Bel or Bal, especially the inhabitants of the eastern countries, for they do not know who either Saturn or Belus is. And among the Romans he is called Saturn, for neither do they know which of the two is more ancient - Saturn or Bel. So far as regards the commencement of the Olympiads, they say that the observance dates from Iphitus, but according to others from Linus, who is also called Ilius. The order which the whole number of years and Olympiads holds, we have shown above. I think I have now, according to my ability, accurately discoursed both of the godlessness of your practices, and of the whole number of the epochs of history. For if even a chronological error has been committed by us, of, e.g., 50 or 100, or even 200 years, yet not of thousands and tens of thousands, as Plato and Apollonius and other mendacious authors have hitherto written. And perhaps our knowledge of the whole number of the years is not quite accurate, because the odd months and days are not set down in the sacred books. But so far as regards the periods we speak of, we are corroborated by Berosus, the Chald an philosopher, who made the Greeks acquainted with the Chald an literature, and uttered some things concerning the deluge, and many other points of history, in agreement with Moses; and with the prophets Jeremiah and Daniel also, he spoke in a measure of agreement. For he mentioned what happened to the Jews under the king of the Babylonians, whom he calls Abobassor, and who is called by the Hebrews Nebuchadnezzar. And he also spoke of the temple of Jerusalem; how it was desolated by the king of the Chald ans, and that the foundations of the temple having been laid the second year of the reign of Cyrus, the temple was completed in the second year of the reign of Darius. |
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| 97. Tertullian, Prescription Against Heretics, 38 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 |
98. Tertullian, Against Praxeas, 10-12, 14-16, 5-9, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 206 | 13. Well then, you reply, if He was God who spoke, and He was also God who created, at this rate, one God spoke and another created; (and thus) two Gods are declared. If you are so venturesome and harsh, reflect a while; and that you may think the better and more deliberately, listen to the psalm in which Two are described as God: Your throne, O God, is for ever and ever; the sceptre of Your kingdom is a sceptre of righteousness. You have loved righteousness, and hated iniquity: therefore God, even Your God, has anointed You or made You His Christ. Now, since He here speaks to God, and affirms that God is anointed by God, He must have affirmed that Two are God, by reason of the sceptre's royal power. Accordingly, Isaiah also says to the Person of Christ: The Sab ans, men of stature, shall pass over to You; and they shall follow after You, bound in fetters; and they shall worship You, because God is in You: for You are our God, yet we knew it not; You are the God of Israel. For here too, by saying, God is in You, and You are God, he sets forth Two who were God: (in the former expression in You, he means) in Christ, and (in the other he means) the Holy Ghost. That is a still grander statement which you will find expressly made in the Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. John 1:1 There was One who was, and there was another with whom He was. But I find in Scripture the name Lord also applied to them Both: The Lord said to my Lord, Sit on my right hand. And Isaiah says this: Lord, who has believed our report, and to whom is the arm of the Lord revealed? Isaiah 53:1 Now he would most certainly have said Your Arm, if he had not wished us to understand that the Father is Lord, and the Son also is Lord. A much more ancient testimony we have also in Genesis: Then the Lord rained upon Sodom and upon Gomorrha brimstone and fire from the Lord out of heaven. Genesis 19:24 Now, either deny that this is Scripture; or else (let me ask) what sort of man you are, that you do not think words ought to be taken and understood in the sense in which they are written, especially when they are not expressed in allegories and parables, but in determinate and simple declarations? If, indeed, you follow those who did not at the time endure the Lord when showing Himself to be the Son of God, because they would not believe Him to be the Lord, then (I ask you) call to mind along with them the passage where it is written, I have said, You are gods, and you are children of the Most High; and again, God stands in the congregation of gods; in order that, if the Scripture has not been afraid to designate as gods human beings, who have become sons of God by faith, you may be sure that the same Scripture has with greater propriety conferred the name of the Lord on the true and one only Son of God. Very well! You say, I shall challenge you to preach from this day forth (and that, too, on the authority of these same Scriptures) two Gods and two Lords, consistently with your views. God forbid, (is my reply). For we, who by the grace of God possess an insight into both the times and the occasions of the Sacred Writings, especially we who are followers of the Paraclete, not of human teachers, do indeed definitively declare that Two Beings are God, the Father and the Son, and, with the addition of the Holy Spirit, even Three, according to the principle of the divine economy, which introduces number, in order that the Father may not, as you perversely infer, be Himself believed to have been born and to have suffered, which it is not lawful to believe, forasmuch as it has not been so handed down. That there are, however, two Gods or two Lords, is a statement which at no time proceeds out of our mouth: not as if it were untrue that the Father is God, and the Son is God, and the Holy Ghost is God, and each is God; but because in earlier times Two were actually spoken of as God, and two as Lord, that when Christ should come He might be both acknowledged as God and designated as Lord, being the Son of Him who is both God and Lord. Now, if there were found in the Scriptures but one Personality of Him who is God and Lord, Christ would justly enough be inadmissible to the title of God and Lord: for (in the Scriptures) there was declared to be none other than One God and One Lord, and it must have followed that the Father should Himself seem to have come down (to earth), inasmuch as only One God and One Lord was ever read of (in the Scriptures), and His entire Economy would be involved in obscurity, which has been planned and arranged with so clear a foresight in His providential dispensation as matter for our faith. As soon, however, as Christ came, and was recognised by us as the very Being who had from the beginning caused plurality (in the Divine Economy), being the second from the Father, and with the Spirit the third, and Himself declaring and manifesting the Father more fully (than He had ever been before), the title of Him who is God and Lord was at once restored to the Unity (of the Divine Nature), even because the Gentiles would have to pass from the multitude of their idols to the One Only God, in order that a difference might be distinctly settled between the worshippers of One God and the votaries of polytheism. For it was only right that Christians should shine in the world as children of light, adoring and invoking Him who is the One God and Lord as the light of the world. Besides, if, from that perfect knowledge which assures us that the title of God and Lord is suitable both to the Father, and to the Son, and to the Holy Ghost, we were to invoke a plurality of gods and lords, we should quench our torches, and we should become less courageous to endure the martyr's sufferings, from which an easy escape would everywhere lie open to us, as soon as we swore by a plurality of gods and lords, as sundry heretics do, who hold more gods than One. I will therefore not speak of gods at all, nor of lords, but I shall follow the apostle; so that if the Father and the Son, are alike to be invoked, I shall call the Father God, and invoke Jesus Christ as Lord. Romans 1:7 But when Christ alone (is mentioned), I shall be able to call Him God, as the same apostle says: of whom is Christ, who is over all, God blessed forever. Romans 9:5 For I should give the name of sun even to a sunbeam, considered in itself; but if I were mentioning the sun from which the ray emanates, I certainly should at once withdraw the name of sun from the mere beam. For although I make not two suns, still I shall reckon both the sun and its ray to be as much two things and two forms of one undivided substance, as God and His Word, as the Father and the Son. |
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| 99. Tertullian, Against Hermogenes, 26.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 221 |
| 100. Tatian, Oration To The Greeks, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 83, 84 |
| 101. Sextus, Outlines of Pyrrhonism, 1.90, 1.145-1.163, 1.165 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 384, 397 |
| 102. Aristides of Athens, Apology, 13.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 112 |
| 103. Eusebius of Caesarea, Preparation For The Gospel, 4.7.1, 14.5.4, 14.5.12-14.5.14, 14.6.1-14.6.16, 14.7-14.15, 14.8.1-14.8.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 143, 261, 262 |
104. Eusebius of Caesarea, Ecclesiastical History, 1.7.14, 2.23.3-2.23.4, 2.23.8, 2.23.10, 2.23.12, 2.23.14, 2.23.18, 3.11-3.12, 3.16, 3.19, 3.20.1, 3.32.3-3.32.6, 4.22.2-4.22.7, 4.22.9, 4.23.12, 5.16.3, 5.16.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jewish succession, as origin of heresies •jewish succession •jewish succession, listing of sects of •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 70, 80, 92, 93, 94, 98, 99, 100, 101, 102, 103, 104, 105, 261, 262 | 1.7.14. A few of the careful, however, having obtained private records of their own, either by remembering the names or by getting them in some other way from the registers, pride themselves on preserving the memory of their noble extraction. Among these are those already mentioned, called Desposyni, on account of their connection with the family of the Saviour. Coming from Nazara and Cochaba, villages of Judea, into other parts of the world, they drew the aforesaid genealogy from memory and from the book of daily records as faithfully as possible. 2.23.3. The manner of James' death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs. He writes as follows: 2.23.4. James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James. 2.23.8. Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is the gate of Jesus?' and he replied that he was the Saviour. 2.23.10. Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just, and do not respect persons. 2.23.12. The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.' 2.23.14. And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.' 2.23.18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. 3.20.1. of the family of the Lord there were still living the grandchildren of Jude, who is said to have been the Lord's brother according to the flesh. 3.32.3. But there is nothing like hearing the historian himself, who writes as follows: Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor. 3.32.4. And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown. 3.32.5. The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign. 3.32.6. He writes as follows: They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified. 4.22.2. His words are as follows: And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine. 4.22.3. And when I had come to Rome I remained there until Anicetus, whose deacon was Eleutherus. And Anicetus was succeeded by Soter, and he by Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord. 4.22.4. The same author also describes the beginnings of the heresies which arose in his time, in the following words: And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord.Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses. 4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ. 4.22.6. The same writer also records the ancient heresies which arose among the Jews, in the following words: There were, moreover, various opinions in the circumcision, among the children of Israel. The following were those that were opposed to the tribe of Judah and the Christ: Essenes, Galileans, Hemerobaptists, Masbothaeans, Samaritans, Sadducees, Pharisees. 4.22.7. And he wrote of many other matters, which we have in part already mentioned, introducing the accounts in their appropriate places. And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews. 4.23.12. The same writer also speaks as follows concerning his own epistles, alleging that they had been mutilated: As the brethren desired me to write epistles, I wrote. And these epistles the apostles of the devil have filled with tares, cutting out some things and adding others. For them a woe is reserved. It is, therefore, not to be wondered at if some have attempted to adulterate the Lord's writings also, since they have formed designs even against writings which are of less account.There is extant, in addition to these, another epistle of Dionysius, written to Chrysophora, a most faithful sister. In it he writes what is suitable, and imparts to her also the proper spiritual food. So much concerning Dionysius. 5.16.3. He commences his work in this manner:Having for a very long and sufficient time, O beloved Avircius Marcellus, been urged by you to write a treatise against the heresy of those who are called after Miltiades, I have hesitated till the present time, not through lack of ability to refute the falsehood or bear testimony for the truth, but from fear and apprehension that I might seem to some to be making additions to the doctrines or precepts of the Gospel of the New Testament, which it is impossible for one who has chosen to live according to the Gospel, either to increase or to diminish. 5.16.21. For some of the heresies have a great many martyrs; but surely we shall not on that account agree with them or confess that they hold the truth. And first, indeed, those called Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs for Christ; yet they do not confess Christ himself in truth.A little farther on he continues: |
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| 105. Nag Hammadi, The Gospel of Thomas, 72 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 70 |
106. Diogenes Laertius, Lives of The Philosophers, 7.28, 7.129, 9.88 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology •jewish succession, as origin of heresies •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 92, 113, 384 | 7.28. And in very truth in this species of virtue and in dignity he surpassed all mankind, ay, and in happiness; for he was ninety-eight when he died and had enjoyed good health without an ailment to the last. Persaeus, however, in his ethical lectures makes him die at the age of seventy-two, having come to Athens at the age of twenty-two. But Apollonius says that he presided over the school for fifty-eight years. The manner of his death was as follows. As he was leaving the school he tripped and fell, breaking a toe. Striking the ground with his fist, he quoted the line from the Niobe:I come, I come, why dost thou call for me?and died on the spot through holding his breath. 7.129. Neither do they think that the divergence of opinion between philosophers is any reason for abandoning the study of philosophy, since at that rate we should have to give up life altogether: so Posidonius in his Exhortations. Chrysippus allows that the ordinary Greek education is serviceable.It is their doctrine that there can be no question of right as between man and the lower animals, because of their unlikeness. Thus Chrysippus in the first book of his treatise On Justice, and Posidonius in the first book of his De officio. Further, they say that the wise man will feel affection for the youths who by their countece show a natural endowment for virtue. So Zeno in his Republic, Chrysippus in book i. of his work On Modes of Life, and Apollodorus in his Ethics. 9.88. Similarly father and brother are relative terms, day is relative to the sun, and all things relative to our mind. Thus relative terms are in and by themselves unknowable. These, then, are the ten modes of perplexity.But Agrippa and his school add to them five other modes, resulting respectively from disagreement, extension ad infinitum, relativity, hypothesis and reciprocal inference. The mode arising from disagreement proves, with regard to any inquiry whether in philosophy or in everyday life, that it is full of the utmost contentiousness and confusion. The mode which involves extension ad infinitum refuses to admit that what is sought to be proved is firmly established, because one thing furnishes the ground for belief in another, and so on ad infinitum. |
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| 107. Pamphilus Caesariensis 240-310, Apologia Pro Origene, 35 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 554 |
108. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 131| 74a. רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב | 74a. b Rav Pappa says: /b The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated b with regard to /b a young woman who was b seduced, and /b in the case of seduction b all agree /b that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual., b Abaye says: /b The ruling of the mishna is stated b with regard to /b a young woman who was raped in a case b where /b one was b able to save /b her by injuring the pursuer b in one of his limbs, /b so that it was not necessary to kill him in order to achieve her rescue, b and it is /b in accordance with the opinion of b Rabbi Yonatan ben Shaul. As it is taught /b in a i baraita /i : b Rabbi Yonatan ben Shaul says: /b If b a pursuer was pursuing another to kill him, and /b one was b able to save /b the pursued party without killing the pursuer, but instead by injuring him b in one of his limbs, but he did not save him /b in this manner and rather chose to kill him, b he is executed on his account /b as a murderer.,The Gemara explains: b What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive /b and strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). b And /b concerning this b Rabbi Elazar says: The verse is speaking of striving to kill, /b where each man was trying to kill the other. The proof is b that it is written: “But if any harm ensues, then you shall give life for life” /b (Exodus 21:23), and if there was no intention to kill, why should he be executed? b And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” /b teaching that he must pay the monetary value of the fetus to the woman’s husband., b Granted, if you say /b that in a case where one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he may not save /b the pursued party b at /b the cost of the pursuer’s b life, /b and if he killed the pursuer rather than injure him he is liable to receive the death penalty, b that is how you find /b the possibility b that /b the one who ultimately struck the woman b would be punished. /b This would be in a case b where it was possible to save /b the man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, b in one of his limbs. /b In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine., b But if you say /b that even if one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he can also save him at /b the cost of the pursuer’s b life, how can you find /b the possibility b that /b the one who ultimately struck the woman b would be punished? /b When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the i halakha /i is that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: b Perhaps it is different here because /b his two liabilities are not on account of the same person; rather, his liability to be put to b death is on account of this /b person, the man with whom he fought, b while /b his liability to give b payment is on account of that /b person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There b is no difference. As Rava says: /b If b a pursuer was pursuing another /b to kill him, b and /b during the course of the chase the pursuer b broke vessels /b belonging b either to the person being pursued or to anyone else, /b he is b exempt /b from paying for the broken vessels. b What is the reason /b for this? The reason is that b he is liable to be killed, /b since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: b And /b if b the pursued /b party b broke vessels /b while fleeing from the pursuer, if those vessels b belonged to the pursuer, /b the pursued party is b exempt. /b But if they b belonged to anyone /b else, he is b liable /b to pay for them. The Gemara explains: If the vessels b belonged to the pursuer, /b he is b exempt. /b The reason for this is b so that the /b pursuer’s b property should not be more precious to /b the pursuer b than his /b own b body. /b Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged b to anyone /b else, he is b liable, as he saved himself at /b the expense of b another’s property, /b and that other person should not have to suffer a loss on his account.,Rava continues: b But /b if one b pursuer was pursuing /b another b pursuer /b in order b to save him, /b i.e., if he was trying to save the person being pursued by killing the pursuer, b and /b while doing so b he broke vessels /b belonging b either to the pursuer or to the one being pursued, or to anyone /b else, he is b exempt /b from paying for them. The Gemara comments: This b is not by /b strict b law, /b as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is b because if you do not say /b that he is exempt, it will b be found that no person will save another from a pursuer, /b as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: b But /b with regard to b one who pursues an animal /b to sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: One who /b seeks to b worship idols may be saved /b from transgressing b at /b the cost of b his life. /b This is derived b through an i a fortiori /i /b inference: b If /b to avoid b the degradation of an ordinary /b person, such as in the case of a rapist who degrades his victim, b he can be saved /b even b at /b the cost of b his life, all the more so /b is it b not /b clear that one may kill the transgressor to avoid b the degrading of /b the honor of b God /b through the worship of idols? The Gemara asks: b But does /b the court b administer punishment /b based b on /b an i a fortiori /i b inference? /b The Gemara answers: Rabbi Shimon ben Yoḥai b maintains /b that the court b administers punishment /b based b on /b an i a fortiori /i b inference. /b , b It is taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Shimon, says: One who /b seeks to b desecrate Shabbat may be saved /b from transgressing even b at /b the cost of b his life. /b The Gemara explains that Rabbi Elazar b holds in accordance with /b the opinion of b his father, /b Rabbi Shimon, b who says: /b The court b administers punishment /b based b on /b an i a fortiori /i b inference, and /b the i halakha /i with regard to one who desecrates b Shabbat is derived from /b the i halakha /i with regard to b idol worship /b by way of a verbal analogy between the word b “desecration” /b mentioned in the context of Shabbat and the word b “desecration” /b mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: /b The Sages who discussed this issue b counted /b the votes of those assembled b and concluded in the upper story of the house of Nitza in /b the city of b Lod: /b With regard to b all /b other b transgressions in the Torah, if a person is told: Transgress /b this prohibition b and you will not be killed, he may transgress /b that prohibition b and not be killed, /b because the preserving of his own life overrides all of the Torah’s prohibitions. This is the i halakha /i concerning all prohibitions b except for /b those of b idol worship, forbidden sexual relations, and bloodshed. /b Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: b And /b should one b not /b transgress the prohibition of b idol worship /b to save his life? b But isn’t it taught /b in a i baraita /i : b Rabbi Yishmael said: From where /b is it derived b that if a person is told: Worship idols and you will not be killed, from where /b is it derived b that he should worship /b the idol b and not be killed? The verse states: /b “You shall keep My statutes and My judgments, which a person shall do, b and he shall live by them” /b (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, b but /b they were b not /b given so b that /b one will b die due to their /b observance.,The i baraita /i continues: One b might /b have thought that it is permitted to worship the idol in this circumstance b even in public, /b i.e., in the presence of many people. Therefore, b the verse states: “Neither shall you profane My holy name; but I will be hallowed /b among the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: b Those /b in the upper story of the house of Nitza b stated /b their opinion b in accordance with /b the opinion of b Rabbi Eliezer. As it is taught /b in a i baraita /i that b Rabbi Eliezer says: /b It is stated: b “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” /b (Deuteronomy 6:5). b If it is stated: “With all your soul,” why is it /b also b stated: “With all your might,” /b which indicates with all your material possessions? b And if it is stated: “With all your might,” why is it /b also b stated: “With all your soul”? /b One of these clauses seems to be superfluous.,Rather, this serves to teach that b if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” /b That person must be willing to sacrifice even his life to sanctify God’s name. b And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” /b That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of b forbidden sexual relations and /b the prohibition of b bloodshed? /b This is b in accordance with /b the opinion b of Rabbi /b Yehuda HaNasi. b As it is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; b for as when a man rises against his neighbor, and slays him, /b so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? b But what do we learn /b here b from a murderer? /b , b Now, /b the mention of murder b came /b in order b to teach /b a i halakha /i about the betrothed young woman, b and it turns out /b that, in addition, b it derives /b a i halakha /i from that case. The Torah b juxtaposes /b the case of b a murderer to /b the case of b a betrothed young woman /b to indicate that b just as /b in the case of a betrothed young woman b one may save her at /b the cost of the rapist’s b life, so too, /b in the case of b a murderer, one may save /b the potential victim b at /b the cost of the murderer’s b life. /b , b And /b conversely, the Torah b juxtaposes a betrothed young woman to a murderer /b to indicate that b just as /b with regard to a potential b murderer, /b the i halakha /i is that if one was ordered to murder another, b he must be killed and not transgress /b the prohibition of bloodshed, b so too, /b with regard to b a betrothed young woman, /b if she is faced with rape, b she must be killed and not transgress /b the prohibition of forbidden sexual relations.,The Gemara asks: b From where do we /b derive this i halakha /i with regard to b a murderer himself, /b that one must allow himself to be killed rather than commit murder? The Gemara answers: b It is /b based on b logical reasoning /b that one life is not preferable to another, and therefore there is no need for a verse to teach this i halakha /i . The Gemara relates an incident to demonstrate this: b As /b when b a certain person came before Rabba and said to him: The lord of my place, /b a local official, b said to me: Go kill so-and-so, and if not I will kill you, /b what shall I do? Rabba b said to him: /b It is preferable that b he should kill you and you should not kill. Who is to say that your blood is redder /b than his, that your life is worth more than the one he wants you to kill? b Perhaps that man’s blood is redder. /b This logical reasoning is the basis for the i halakha /i that one may not save his own life by killing another.,§ b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b Rabbi Yoḥa /b said: The Sages b taught /b that one is permitted to transgress prohibitions in the face of mortal danger b only when it is not a time of /b religious b persecution. But in a time of /b religious b persecution, /b when the gentile authorities are trying to force Jews to violate their religion, b even /b if they issued a decree about b a minor mitzva, one must be killed and not transgress. /b , b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: Even when /b it is b not a time of /b religious b persecution, /b the Sages b said /b that one is permitted to transgress a prohibition in the face of mortal danger b only /b when he was ordered to do so b in private. But /b if he was ordered to commit a transgression b in public, even /b if they threaten him with death if he does not transgress b a minor mitzva, he must be killed and not transgress. /b ,The Gemara asks: b What is a minor mitzva /b for this purpose? b Rava bar Yitzḥak says /b that b Rav says: /b |
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| 109. Eusebius of Caesarea, De Theophania (Fragmenta), 4.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jewish succession Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 103 |
| 110. Origen, Homilies On Judges, 8.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491 |
| 111. Origen, Selections On Psalms, 3.2-3.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491 |
| 112. Origen, Homilies On Leviticus, 13.4, 14.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491 |
| 113. Origen, Homilies On Joshua, 7.6, 13.3, 15.1, 18.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, verus israel •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491, 524 |
| 114. Origen, Commentary On The Song of Songs, 3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, verus israel Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524 |
| 115. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 100, 132, 33, 35, 78-79, 90, 114 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491 |
116. Origen, Commentary On Matthew, 11.12, 13.24, 14.2, 16.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, as origin of heresies •jewish succession, verus israel Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524, 553, 554 | 11.12. And He called to Him the multitude and said to them, Hear and understand, etc. Matthew 15:10 We are clearly taught in these words by the Saviour that, when we read in Leviticus and Deuteronomy the precepts about meat clean and unclean, for the transgression of which we are accused by the material Jews and by the Ebionites who differ little from them, we are not to think that the scope of the Scripture is found in any superficial understanding of them. For if not that which enters into the mouth defiles the man, but that which proceeds out of the mouth, Matthew 15:11 and especially when, according to Mark, the Saviour said these things making all meats clean, Mark 7:19 manifestly we are not defiled when we eat those things which the Jews who desire to be in bondage to the letter of the law declare to be unclean, but we are then defiled when, whereas our lips ought to be bound with perception and we ought to make for them what we call a balance and weight, Sirach 28:25 we speak offhand and discuss matters we ought not, from which there comes to us the spring of sins. And it is indeed becoming to the law of God to forbid those things which arise from wickedness, and to enjoin those things which tend to virtue, but as for things which are in their own nature indifferent to leave them in their own place, as they may, according to our choice and the reason which is in us, be done ill if we sin in them, but if rightly directed by us be done well. And any one who has carefully thought on these matters will see that, even in those things which are thought to be good, it is possible for a man to sin who has taken them up in an evil way and under the impulse of passion, and that these things called impure may be considered pure, if used by us in accordance with reason. As, then, when the Jew sins his circumcision shall be reckoned for uncircumcision, but when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision, Romans 2:25-26 so those things which are thought to be pure shall be reckoned for impure in the case of him who does not use them fittingly, nor when one ought, nor as far as he ought, nor for what reason he ought. But as for the things which are called impure, All things become pure to the pure, for, To them that are defiled and unbelieving nothing is pure, since both their minds and their conscience are defiled. Titus 1:15 And when these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, Whether you eat or drink or whatsoever other thing ye do, do all to the glory of God. 1 Corinthians 10:31 And if it be necessary to delineate the foods which are unclean according to the Gospel, we will say that they are such as are supplied by covetousness, and are the result of base love of gain, and are taken up from love of pleasure, and from deifying the belly which is treated with honour, when it, with its appetites, and not reason, rules our souls. But as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for he that doubts, according to the Apostle, is condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin. Romans 14:23 He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood; but he eats not of faith who is in doubt about any of these things. And the man who knowing that they have been sacrificed to demons nevertheless uses them, becomes a communicant with demons, while at the same time, his imagination is polluted with reference to demons participating in the sacrifice. And the Apostle, however, knowing that it is not the nature of meats which is the cause of injury to him who uses them or of advantage to him who refrains from their use, but opinions and the reason which is in them, said, But meat commends us not to God, for neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 And since he knew that those who have a loftier conception of what things are pure and what impure according to the law, turning aside from the distinction about the use of things pure and impure, and superstition, I think, in respect of things being different, become indifferent to the use of meats, and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, Let no man therefore judge you in meat or in drink, etc., Colossians 2:16 teaching us that the things according to the letter are a shadow, but that the true thoughts of the law which are stored up in them are the good things to come, in which one may find what are the pure spiritual meats of the soul, and what are the impure foods in false and contradictory words which injure the man who is nourished in them, For the law had a shadow of the good things to come. Hebrews 10:1 13.24. And it is well, then, if the eye and the hand are deserving of praise, that the eye cannot with reason say to the hand, I have no need of you. 1 Corinthians 12:21 But if any one in the whole body of the congregations of the church, who because of his practical gifts has the name of hand, should change and become a hand causing to stumble, let the eye say to such a hand, I have no need of you, and, saying it, let him cut it off and cast it from him. Matthew 18:8 And so it is well, if any head be blessed, and the feet worthy of the blessed head, so that the head observing the things which are becoming to itself, may not be able to say to the feet, I have no need of you. If, however, any foot be found to become a stumbling-block to the whole body, let the head say to such a foot, I have no need of you, and having cast it off, let him cast it from himself; for even it is much better that the rest of the body should enter into life, wanting the foot or the hand which caused the stumbling-block, rather than, when the stumbling-block has spread over the whole body, it should be cast into the hell of fire with the two feet or the two hands. And so it is well, that he who can become the eye of the whole body should be worthy of Christ and of the whole body; but if such an eye should ever change, and become a stumbling-block to the whole body, it is well to take it out and cast it outside the whole body, and that the rest of the body without that eye should be saved, rather than that along with it, when the whole body has been corrupted, the whole body should be cast into the hell of fire. For the practical faculty of the soul, if prone to sin, and the walking faculty of the soul, so to speak, if prone to sin, and the faculty of clear vision, if prone to sin, may be the hand that causes to stumble, and the foot that causes to stumble, and the eye that causes to stumble, which things it is better to cast away, and having put them aside to enter into life without them, like as one halt, or maimed, or one-eyed, rather than along with them to lose the whole soul. And likewise in the case of the soul it is a good and blessed thing to use its power for the noblest ends; but if we are going to lose one for any cause, it is better to lose the use of it, that along with the other powers we may be saved. 14.2. So much then for the more common understanding of the two or three whom the Word exhorts to be in agreement. But now let us also touch upon another interpretation which was uttered by some one of our predecessors, exhorting those who were married to sanctity and purity; for by the two, he says, whom the Word desires to agree on earth, we must understand the husband and wife, who by agreement defraud each other of bodily intercourse that they may give themselves unto prayer; 1 Corinthians 7:5 when if they pray for anything whatever that they shall ask, they shall receive it, the request being granted to them by the Father in heaven of Jesus Christ on the ground of such agreement. And this interpretation does not appear to me to cause dissolution of marriage, but to be an incitement to agreement, so that if the one wished to be pure, but the other did not desire it, and on this account he who willed and was able to fulfil the better part, condescended to the one who had not the power or the will, they would not both have the accomplishment from the Father in heaven of Jesus Christ, of anything whatever that they might ask. |
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| 117. Pseudo Clementine Literature, Homilies, 2.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 98, 99 |
| 118. Origen, Homilies On Exodus, 3.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491 |
| 119. Origen, Homiliae In Genesim (In Catenis), 2.4, 3.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491 |
120. Origen, Against Celsus, 1.9, 1.26-1.27, 3.10, 3.12-3.13, 5.62, 5.64, 6.43 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jewish succession, as origin of heresies •jewish succession, listing of sects of •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 100, 113, 468, 469, 491 | 1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt , and soothsayers, and Mithr , and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 1.26. But let us see the manner in which this Celsus, who professes to know everything, brings a false accusation against the Jews, when he alleges that they worship angels, and are addicted to sorcery, in which Moses was their instructor. Now, in what part of the writings of Moses he found the lawgiver laying down the worship of angels, let him tell, who professes to know all about Christianity and Judaism; and let him show also how sorcery can exist among those who have accepted the Mosaic law, and read the injunction, Neither seek after wizards, to be defiled by them. Moreover, he promises to show afterwards how it was through ignorance that the Jews were deceived and led into error. Now, if he had discovered that the ignorance of the Jews regarding Christ was the effect of their not having heard the prophecies about Him, he would show with truth how the Jews fell into error. But without any wish whatever that this should appear, he views as Jewish errors what are no errors at all. And Celsus having promised to make us acquainted, in a subsequent part of his work, with the doctrines of Judaism, proceeds in the first place to speak of our Saviour as having been the leader of our generation, in so far as we are Christians, and says that a few years ago he began to teach this doctrine, being regarded by Christians as the Son of God. Now, with respect to this point - His prior existence a few years ago - we have to remark as follows. Could it have come to pass without divine assistance, that Jesus, desiring during these years to spread abroad His words and teaching, should have been so successful, that everywhere throughout the world, not a few persons, Greeks as well as Barbarians, learned as well as ignorant, adopted His doctrine, so that they struggled, even to death in its defense, rather than deny it, which no one is ever related to have done for any other system? I indeed, from no wish to flatter Christianity, but from a desire thoroughly to examine the facts, would say that even those who are engaged in the healing of numbers of sick persons, do not attain their object - the cure of the body - without divine help; and if one were to succeed in delivering souls from a flood of wickedness, and excesses, and acts of injustice, and from a contempt of God, and were to show, as evidence of such a result, one hundred persons improved in their natures (let us suppose the number to be so large), no one would reasonably say that it was without divine assistance that he had implanted in those hundred individuals a doctrine capable of removing so many evils. And if any one, on a candid consideration of these things, shall admit that no improvement ever takes place among men without divine help, how much more confidently shall he make the same assertion regarding Jesus, when he compares the former lives of many converts to His doctrine with their after conduct, and reflects in what acts of licentiousness and injustice and covetousness they formerly indulged, until, as Celsus, and they who think with him, allege, they were deceived, and accepted a doctrine which, as these individuals assert, is destructive of the life of men; but who, from the time that they adopted it, have become in some way meeker, and more religious, and more consistent, so that certain among them, from a desire of exceeding chastity, and a wish to worship God with greater purity, abstain even from the permitted indulgences of (lawful) love. 1.27. Any one who examines the subject will see that Jesus attempted and successfully accomplished works beyond the reach of human power. For although, from the very beginning, all things opposed the spread of His doctrine in the world, - both the princes of the times, and their chief captains and generals, and all, to speak generally, who were possessed of the smallest influence, and in addition to these, the rulers of the different cities, and the soldiers, and the people - yet it proved victorious, as being the Word of God, the nature of which is such that it cannot be hindered; and becoming more powerful than all such adversaries, it made itself master of the whole of Greece, and a considerable portion of Barbarian lands, and convened countless numbers of souls to His religion. And although, among the multitude of converts to Christianity, the simple and ignorant necessarily outnumbered the more intelligent, as the former class always does the latter, yet Celsus, unwilling to take note of this, thinks that this philanthropic doctrine, which reaches to every soul under the sun, is vulgar, and on account of its vulgarity and its want of reasoning power, obtained a hold only over the ignorant. And yet he himself admits that it was not the simple alone who were led by the doctrine of Jesus to adopt His religion; for he acknowledges that there were among them some persons of moderate intelligence, and gentle disposition, and possessed of understanding, and capable of comprehending allegories. 3.10. But observe what he alleges as a proof of his statement: Christians at first were few in number, and held the same opinions; but when they grew to be a great multitude, they were divided and separated, each wishing to have his own individual party: for this was their object from the beginning. That Christians at first were few in number, in comparison with the multitudes who subsequently became Christian, is undoubted; and yet, all things considered, they were not so very few. For what stirred up the envy of the Jews against Jesus, and aroused them to conspire against Him, was the great number of those who followed Him into the wilderness - five thousand men on one occasion, and four thousand on another, having attended Him there, without including the women and children. For such was the charm of Jesus' words, that not only were men willing to follow Him to the wilderness, but women also, forgetting the weakness of their sex and a regard for outward propriety in thus following their Teacher into desert places. Children, too, who are altogether unaffected by such emotions, either following their parents, or perhaps attracted also by His divinity, in order that it might be implanted within them, became His followers along with their parents. But let it be granted that Christians were few in number at the beginning, how does that help to prove that Christians would be unwilling to make all men believe the doctrine of the Gospel? 3.12. In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party; and further, that being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to abandon, while other matters are determined in different ways by the various sects. In reply to which, we say that heresies of different kinds have never originated from any matter in which the principle involved was not important and beneficial to human life. For since the science of medicine is useful and necessary to the human race, and many are the points of dispute in it respecting the manner of curing bodies, there are found, for this reason, numerous heresies confessedly prevailing in the science of medicine among the Greeks, and also, I suppose, among those barbarous nations who profess to employ medicine. And, again, since philosophy makes a profession of the truth, and promises a knowledge of existing things with a view to the regulation of life, and endeavours to teach what is advantageous to our race, and since the investigation of these matters is attended with great differences of opinion, innumerable heresies have consequently sprung up in philosophy, some of which are more celebrated than others. Even Judaism itself afforded a pretext for the origination of heresies, in the different acceptation accorded to the writings of Moses and those of the prophets. So, then, seeing Christianity appeared an object of veneration to men, not to the more servile class alone, as Celsus supposes, but to many among the Greeks who were devoted to literary pursuits, there necessarily originated heresies - not at all, however, as the result of faction and strife, but through the earnest desire of many literary men to become acquainted with the doctrines of Christianity. The consequence of which was, that, taking in different acceptations those discourses which were believed by all to be divine, there arose heresies, which received their names from those individuals who admired, indeed, the origin of Christianity, but who were led, in some way or other, by certain plausible reasons, to discordant views. And yet no one would act rationally in avoiding medicine because of its heresies; nor would he who aimed at that which is seemly entertain a hatred of philosophy, and adduce its many heresies as a pretext for his antipathy. And so neither are the sacred books of Moses and the prophets to be condemned on account of the heresies in Judaism. 3.13. Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, For there must be heresies among you, that they who are approved may be made manifest among you. For as that man is approved in medicine who, on account of his experience in various (medical) heresies, and his honest examination of the majority of them, has selected the preferable system - and as the great proficient in philosophy is he who, after acquainting himself experimentally with the various views, has given in his adhesion to the best, - so I would say that the wisest Christian was he who had carefully studied the heresies both of Judaism and Christianity. Whereas he who finds fault with Christianity because of its heresies would find fault also with the teaching of Socrates, from whose school have issued many others of discordant views. Nay, the opinions of Plato might be chargeable with error, on account of Aristotle's having separated from his school, and founded a new one - on which subject we have remarked in the preceding book. But it appears to me that Celsus has become acquainted with certain heresies which do not possess even the name of Jesus in common with us. Perhaps he had heard of the sects called Ophites and Cainites, or some others of a similar nature, which had departed in all points from the teaching of Jesus. And yet surely this furnishes no ground for a charge against the Christian doctrine. 5.62. He next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the power of God, regarding whom they relate certain marvellous stories, saying that he imagined that if he could become possessed of similar powers to those with which be believed Jesus to be endowed, he too would become as powerful among men as Jesus was among the multitude. But neither Celsus nor Simon could comprehend how Jesus, like a good husbandman of the word of God, was able to sow the greater part of Greece, and of barbarian lands, with His doctrine, and to fill these countries with words which transform the soul from all that is evil, and bring it back to the Creator of all things. Celsus knows, moreover, certain Marcellians, so called from Marcellina, and Harpocratians from Salome, and others who derive their name from Mariamme, and others again from Martha. We, however, who from a love of learning examine to the utmost of our ability not only the contents of Scripture, and the differences to which they give rise, but have also, from love to the truth, investigated as far as we could the opinions of philosophers, have never at any time met with these sects. He makes mention also of the Marcionites, whose leader was Marcion. 5.64. Celsus appears to me to have misunderstood the statement of the apostle, which declares that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God has created to be received with thanksgiving of them who believe; and to have misunderstood also those who employed these declarations of the apostle against such as had corrupted the doctrines of Christianity. And it is owing to this cause that Celsus has said that certain among the Christians are called 'cauterized in the ears;' and also that some are termed enigmas, - a term which we have never met. The expression stumbling-block is, indeed, of frequent occurrence in these writings - an appellation which we are accustomed to apply to those who turn away simple persons, and those who are easily deceived, from sound doctrine. But neither we, nor, I imagine, any other, whether Christian or heretic, know of any who are styled Sirens, who betray and deceive, and stop their ears, and change into swine those whom they delude. And yet this man, who affects to know everything, uses such language as the following: You may hear, he says, all those who differ so widely, and who assail each other in their disputes with the most shameless language, uttering the words, 'The world is crucified to me, and I unto the world.' And this is the only phrase which, it appears, Celsus could remember out of Paul's writings; and yet why should we not also employ innumerable other quotations from the Scriptures, such as, For though we do walk in the flesh, we do not war after the flesh; (for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds,) casting down imaginations, and every high thing that exalts itself against the knowledge of God? 6.43. Mark now, whether he who charges us with having committed errors of the most impious kind, and with having wandered away from the (true meaning) of the divine enigmas, is not himself clearly in error, from not observing that in the writings of Moses, which are much older not merely than Heraclitus and Pherecydes, but even than Homer, mention is made of this wicked one, and of his having fallen from heaven. For the serpent - from whom the Ophioneus spoken of by Pherecydes is derived - having become the cause of man's expulsion from the divine Paradise, obscurely shadows forth something similar, having deceived the woman by a promise of divinity and of greater blessings; and her example is said to have been followed also by the man. And, further, who else could the destroying angel mentioned in the Exodus of Moses be, than he who was the author of destruction to them that obeyed him, and did not withstand his wicked deeds, nor struggle against them? Moreover (the goat), which in the book of Leviticus is sent away (into the wilderness), and which in the Hebrew language is named Azazel, was none other than this; and it was necessary to send it away into the desert, and to treat it as an expiatory sacrifice, because on it the lot fell. For all who belong to the worse part, on account of their wickedness, being opposed to those who are God's heritage, are deserted by God. Nay, with respect to the sons of Belial in the book of Judges, whose sons are they said to be, save his, on account of their wickedness? And besides all these instances, in the book of Job, which is older even than Moses himself, the devil is distinctly described as presenting himself before God, and asking for power against Job, that he might involve him in trials of the most painful kind; the first of which consisted in the loss of all his goods and of his children, and the second in afflicting the whole body of Job with the so-called disease of elephantiasis. I pass by what might be quoted from the Gospels regarding the devil who tempted the Saviour, that I may not appear to quote in reply to Celsus from more recent writings on this question. In the last (chapter) also of Job, in which the Lord utters to Job amid tempest and clouds what is recorded in the book which bears his name, there are not a few things referring to the serpent. I have not yet mentioned the passages in Ezekiel, where he speaks, as it were, of Pharaoh, or Nebuchadnezzar, or the prince of Tyre; or those in Isaiah, where lament is made for the king of Babylon, from which not a little might be learned concerning evil, as to the nature of its origin and generation, and as to how it derived its existence from some who had lost their wings, and who had followed him who was the first to lose his own. |
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| 121. Epiphanius, Panarion, 10-13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 92 |
| 122. Theodoret of Cyrus, Cure of The Greek Maladies, 10.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 |
| 123. Jerome, On Illustrious Men, 25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 221 |
| 124. Jerome, Letters, 121.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 221 |
| 125. Asclepius of Tralles, In Aristotelis Metaphysicorum Libros Az Commentaria, 14 (5th cent. CE - 6th cent. CE) Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 144 |
| 126. Anon., Abot De Rabbi Nathan, 37, 5, 45 (7th cent. CE - 9th cent. CE) Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 69 |
| 127. Ptolemy, De Resurrectione, 10 Tagged with subjects: •jewish succession •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 87 |
| 128. Prob., Post., 4 Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 144 |
| 129. Photius, Lexicon, None Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 103 |
| 130. Galen, Epidem., 1.36.17 Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 425 |
| 131. Origen, Sel. Job, 20.28 Tagged with subjects: •jewish succession, verus israel Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 524 |
| 132. Ptolemy, Epistle To Flora, 3.6, 5.5-5.15, 6.6, 7.8-7.9 Tagged with subjects: •jewish succession, ritual and legal observance •jewish succession •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 86, 87, 214 |
133. Anon., Letter of Aristeas, 311 Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 261, 262 | 311. alteration should be made in it. And when the whole company expressed their approval, they bade them pronounce a curse in accordance with their custom upon any one who should make any alteration either by adding anything or changing in any way whatever any of the words which had been written or making any omission. This was a very wise precaution to ensure that the book might be preserved for all the future time unchanged. |
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| 134. Origen, Hom. 1 Reg., 1.10 Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491 |
| 135. Ptolemy, De Rebaptismate, 16 Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113 |
| 136. Anon., Epistle To Diognetus, 2.1-2.7 Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 112 |
| 137. Anon., 3 Corinthians, 1.2-1.3, 1.9-1.15 Tagged with subjects: •jewish succession, listing of sects of Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 98, 99 |
| 138. Origen, Fr.Jo., 3 Tagged with subjects: •jewish succession, as origin of heresies Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 468 |
| 139. Pliny The Elder, Elenchos, 4.28-4.42, 6.39 Tagged with subjects: •jewish succession, orthodox borrowings from jewish heresiology Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113 |
