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Tiresias: The Ancient Mediterranean Religions Source Database

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19 results for "justin"
1. Aristophanes, The Rich Man, a b c d\n0 '4.35 '4.35 '4 35\n1 '4.25 '4.25 '4 25 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Malherbe et al (2014) 668
2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •justin the gnostic Found in books: Malherbe et al (2014) 668
3. Herodotus, Histories, 5.8-5.10 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •justin the gnostic Found in books: Malherbe et al (2014) 668
5.8. The wealthy have the following funeral practices. First they lay out the dead for three days, and after killing all kinds of victims and making lamentation, they feast. After that they do away with the body either by fire or else by burial in the earth, and when they have built a barrow, they initiate all kinds of contests, in which the greatest prizes are offered for the hardest type of single combat. Such are the Thracian funeral rites. 5.9. As for the region which lies north of this country, none can tell with certainty what men dwell there, but what lies beyond the Ister is a desolate and infinitely large tract of land. I can learn of no men dwelling beyond the Ister save certain that are called Sigynnae and wear Median dress. ,Their horses are said to be covered all over with shaggy hair five fingers' breadth long, and to be small, blunt-nosed, and unable to bear men on their backs, but very swift when yoked to chariots. It is for this reason that driving chariots is the usage of the country. These men's borders, it is said, reach almost as far as the Eneti on the Adriatic Sea. ,They call themselves colonists from Media. How this has come about I myself cannot understand, but all is possible in the long passage of time. However that may be, we know that the Ligyes who dwell inland of Massalia use the word “sigynnae” for hucksters, and the Cyprians use it for spears. 5.10. According to the Thracians, all the land beyond the Ister is full of bees, and that by reason of these none can travel there. This, to my mind, is not a credible tale, for those creatures are ill able to bear cold. It appears to me rather that it is by reason of the cold that the northern lands are not inhabited. Such, then, are the stories about this region. Whatever the truth may be, Megabazus made its coastal area subject to the Persians.
4. Lucretius Carus, On The Nature of Things, 5.22-5.54 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •justin the gnostic Found in books: Malherbe et al (2014) 668
5.22. Herculis antistare autem si facta putabis, 5.23. longius a vera multo ratione ferere. 5.24. quid Nemeaeus enim nobis nunc magnus hiatus 5.25. ille leonis obesset et horrens Arcadius sus, 5.26. tanto opere officerent nobis Stymphala colentes? 5.27. denique quid Cretae taurus Lernaeaque pestis 5.28. hydra venenatis posset vallata colubris? 5.29. quidve tripectora tergemini vis Geryonai 5.30. et Diomedis equi spirantes naribus ignem 5.31. Thracia Bistoniasque plagas atque Ismara propter 5.32. aureaque Hesperidum servans fulgentia mala, 5.33. asper, acerba tuens, immani corpore serpens 5.34. arboris amplexus stirpes? quid denique obesset 5.35. propter Atlanteum litus pelagique severa, 5.36. quo neque noster adit quisquam nec barbarus audet? 5.37. cetera de genere hoc quae sunt portenta perempta, 5.38. si non victa forent, quid tandem viva nocerent? 5.39. nil, ut opinor: ita ad satiatem terra ferarum 5.40. nunc etiam scatit et trepido terrore repleta est 5.41. per nemora ac montes magnos silvasque profundas; 5.42. quae loca vitandi plerumque est nostra potestas. 5.43. at nisi purgatumst pectus, quae proelia nobis 5.44. atque pericula tumst ingratis insinuandum! 5.45. quantae tum scindunt hominem cuppedinis acres 5.46. sollicitum curae quantique perinde timores! 5.47. quidve superbia spurcitia ac petulantia? quantas 5.48. efficiunt clades! quid luxus desidiaeque? 5.49. haec igitur qui cuncta subegerit ex animoque 5.50. expulerit dictis, non armis, nonne decebit 5.51. hunc hominem numero divom dignarier esse? 5.52. cum bene praesertim multa ac divinitus ipsis 5.53. iam mortalibus e divis dare dicta suerit 5.54. atque omnem rerum naturam pandere dictis.
5. New Testament, Hebrews, 13.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •justin the pseudo-gnostic Found in books: Corrigan and Rasimus (2013) 297
13.20. Ὁ δὲ θεὸς τῆς εἰρήνης,ὁ ἀναγαγὼνἐκ νεκρῶντὸν ποιμένά τῶν προβάτωντὸν μέγανἐν αἵματι διαθήκης αἰωνίου,τὸν κύριον ἡμῶν Ἰησοῦν, 13.20. Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covet, our Lord Jesus,
6. Tertullian, To The Heathen, a b c d\n0 '2.14 '2.14 '2 14 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •justin the gnostic Found in books: Malherbe et al (2014) 668
7. Tertullian, Against Praxeas, 3 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •justin the pseudo-gnostic Found in books: Corrigan and Rasimus (2013) 295
3. The simple, indeed, (I will not call them unwise and unlearned,) who always constitute the majority of believers, are startled at the dispensation (of the Three in One), on the ground that their very rule of faith withdraws them from the world's plurality of gods to the one only true God; not understanding that, although He is the one only God, He must yet be believed in with His own οἰκονομία . The numerical order and distribution of the Trinity they assume to be a division of the Unity; whereas the Unity which derives the Trinity out of its own self is so far from being destroyed, that it is actually supported by it. They are constantly throwing out against us that we are preachers of two gods and three gods, while they take to themselves pre-eminently the credit of being worshippers of the One God; just as if the Unity itself with irrational deductions did not produce heresy, and the Trinity rationally considered constitute the truth. We, say they, maintain the Monarchy (or, sole government of God). And so, as far as the sound goes, do even Latins (and ignorant ones too) pronounce the word in such a way that you would suppose their understanding of the μοναρχία ( or Monarchy) was as complete as their pronunciation of the term. Well, then Latins take pains to pronounce the μοναρχία (or Monarchy), while Greeks actually refuse to understand the οἰκονομία, or Dispensation (of the Three in One). As for myself, however, if I have gleaned any knowledge of either language, I am sure that μοναρχία (or Monarchy) has no other meaning than single and individual rule; but for all that, this monarchy does not, because it is the government of one, preclude him whose government it is, either from having a son, or from having made himself actually a son to himself, or from ministering his own monarchy by whatever agents he will. Nay more, I contend that no dominion so belongs to one only, as his own, or is in such a sense singular, or is in such a sense a monarchy, as not also to be administered through other persons most closely connected with it, and whom it has itself provided as officials to itself. If, moreover, there be a son belonging to him whose monarchy it is, it does not immediately become divided and cease to be a monarchy, if the son also be taken as a sharer in it; but it is as to its origin equally his, by whom it is communicated to the son; and being his, it is quite as much a monarchy (or sole empire), since it is held together by two who are so inseparable. Therefore, inasmuch as the Divine Monarchy also is administered by so many legions and hosts of angels, according as it is written, Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; Daniel 7:10 and since it has not from this circumstance ceased to be the rule of one (so as no longer to be a monarchy), because it is administered by so many thousands of powers; how comes it to pass that God should be thought to suffer division and severance in the Son and in the Holy Ghost, who have the second and the third places assigned to them, and who are so closely joined with the Father in His substance, when He suffers no such (division and severance) in the multitude of so many angels? Do you really suppose that Those, who are naturally members of the Father's own substance, pledges of His love, instruments of His might, nay, His power itself and the entire system of His monarchy, are the overthrow and destruction thereof? You are not right in so thinking. I prefer your exercising yourself on the meaning of the thing rather than on the sound of the word. Now you must understand the overthrow of a monarchy to be this, when another dominion, which has a framework and a state peculiar to itself (and is therefore a rival), is brought in over and above it: when, e.g., some other god is introduced in opposition to the Creator, as in the opinions of Marcion; or when many gods are introduced, according to your Valentinuses and your Prodicuses. Then it amounts to an overthrow of the Monarchy, since it involves the destruction of the Creator.
8. Tertullian, Antidote For The Scorpion'S Sting, 15 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •justin the pseudo-gnostic Found in books: Corrigan and Rasimus (2013) 295
15. Now, then, the epistles of the apostles also are well known. And do we, (you say), in all respects guileless souls and doves merely, love to go astray? I should think from eagerness to live. But let it be so, that meaning departs from their epistles. And yet, that the apostles endured such sufferings, we know: the teaching is clear. This only I perceive in running through the Acts. I am not at all on the search. The prisons there, and the bonds, and the scourges, and the big stones, and the swords, and the onsets by the Jews, and the assemblies of the heathen, and the indictments by tribunes, and the hearing of causes by kings, and the judgment-seats of proconsuls and the name of C sar, do not need an interpreter. That Peter is struck, that Stephen is overwhelmed by stones, Acts 7:59 that James is slain as is a victim at the altar, that Paul is beheaded has been written in their own blood. And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the C sars: At Rome Nero was the first who stained with blood the rising faith. Then is Peter girt by another, John 21:18 when he is made fast to the cross. Then does Paul obtain a birth suited to Roman citizenship, when in Rome he springs to life again ennobled by martyrdom. Wherever I read of these occurrences, so soon as I do so, I learn to suffer; nor does it signify to me which I follow as teachers of martyrdom, whether the declarations or the deaths of the apostles, save that in their deaths I recall their declarations also. For they would not have suffered ought of a kind they had not previously known they had to suffer. When Agabus, making use of corresponding action too, had foretold that bonds awaited Paul, the disciples, weeping and entreating that he would not venture upon going to Jerusalem, entreated in vain. Acts 21:11 As for him, having a mind to illustrate what he had always taught, he says, Why do you weep, and grieve my heart? But for my part, I could wish not only to suffer bonds, but also to die at Jerusalem, for the name of my Lord Jesus Christ. And so they yielded by saying, Let the will of the Lord be done; feeling sure, doubtless, that sufferings are included in the will of God. For they had tried to keep him back with the intention not of dissuading, but to show love for him; as yearning for (the preservation of) the apostle, not as counselling against martyrdom. And if even then a Prodicus or Valentinus stood by, suggesting that one must not confess on the earth before men, and must do so the less in truth, that God may not (seem to) thirst for blood, and Christ for a repayment of suffering, as though He besought it with the view of obtaining salvation by it for Himself also, he would have immediately heard from the servant of God what the devil had from the Lord: Get behind me, Satan; you are an offense unto me. It is written, You shall worship the Lord your God, and Him only shall you serve. But even now it will be right that he hear it, seeing that, long after, he has poured forth these poisons, which not even thus are to injure readily any of the weak ones, if any one in faith will drink, before being hurt, or even immediately after, this draught of ours.
9. Aristides of Athens, Apology, a b c d\n0 '10.9 '10.9 '10 9 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •justin the gnostic Found in books: Malherbe et al (2014) 668
10. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 '19.2 '19.2 '19 2\n1 '29.1 '29.1 '29 1 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Malherbe et al (2014) 668
11. Clement of Alexandria, Christ The Educator, 1.52.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •justin the pseudo-gnostic Found in books: Corrigan and Rasimus (2013) 295
12. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •justin the pseudo-gnostic Found in books: Corrigan and Rasimus (2013) 295, 297
13. Hippolytus, Refutation of All Heresies, a b c d\n0 '10.15 '10.15 '10 15\n1 5.25 5.25 5 25\n2 5.26 5.26 5 26\n3 5.24.2 5.24.2 5 24\n4 5.23.3 5.23.3 5 23\n5 5.6.4 5.6.4 5 6 \n6 5.2 5.2 5 2 \n7 5.24.1 5.24.1 5 24\n8 5.11.1 5.11.1 5 11\n9 5.8.30 5.8.30 5 8 \n10 5.8.1 5.8.1 5 8 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Malherbe et al (2014) 668
14. Irenaeus, Refutation of All Heresies, 1.11.1, 1.11.3, 1.11.5, 1.25.6, 1.29.1, 1.31.3 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •justin the pseudo-gnostic Found in books: Corrigan and Rasimus (2013) 295
15. Pseudo Clementine Literature, Homilies, a b c d\n0 '6.16 '6.16 '6 16 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •justin the gnostic Found in books: Malherbe et al (2014) 668
16. Lactantius, Divine Institutes, a b c d\n0 1.18.9 1.18.9 1 18\n1 1.18.7 1.18.7 1 18\n2 '1.9 '1.9 '1 9 \n3 1.18.16 1.18.16 1 18\n4 1.18.3 1.18.3 1 18\n5 1.18.8 1.18.8 1 18\n6 1.18.17 1.18.17 1 18\n7 1.18.15 1.18.15 1 18\n8 1.18.14 1.18.14 1 18\n9 1.18.11 1.18.11 1 18\n10 1.18.6 1.18.6 1 18\n11 1.18.12 1.18.12 1 18\n12 1.18.5 1.18.5 1 18\n13 1.18.10 1.18.10 1 18\n14 '1.9.8 '1.9.8 '1 9 \n15 1.18.13 1.18.13 1 18\n16 1.18.2 1.18.2 1 18\n17 1.18.4 1.18.4 1 18 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Malherbe et al (2014) 668
17. Prudentius, Hamartigenia, 402-405, 401 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Malherbe et al (2014) 668
18. Augustine, The City of God, a b c d\n0 '6.7 '6.7 '6 7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •justin the gnostic Found in books: Malherbe et al (2014) 668
19. Epiphanius, Panarion, 31.1.1, 31.1.5 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 295