1. Hebrew Bible, Genesis, 9.24-9.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82| 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׃", | 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.", |
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2. Hebrew Bible, Numbers, 11.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 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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3. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 303| 400c. σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται , δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα. | 400c. ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed. |
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| 4. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 303 |
| 5. Philo of Alexandria, Plant., 151 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30 |
6. Philo of Alexandria, Who Is The Heir, 247 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30 | 247. And the sun, and the moon, and the whole heaven, and the earth, and the air, and the water, and all the things that are connected with them, afford subject for strife and contention to those who are fond of examining into such subjects, and who investigate their essences, and distinctive qualities, and changes, and alterations, and moreover their origin and the method of their destruction; and making no superficial investigation into the magnitude and motion of the heavenly bodies, they adopt all sorts of different opinions, never agreeing together, until some man, who is at the same time skilful at disentangling controversies and calculated to judge, takes his seat on the tribunal, and comes to a clear perception of the progeny of each individual's soul, and discards those which do not deserve to be maintained, and preserves those which are good, and which he pronounces worthy of suitable providential care. |
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7. Philo of Alexandria, On The Life of Moses, 1.24 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30 | 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. |
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8. Philo of Alexandria, On The Contemplative Life, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 30 | 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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| 9. Anon., Didache, 11.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 29, 30 |
10. New Testament, Matthew, 7.15, 24.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 29, 30| 7.15. Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 24.5. πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν. | 7.15. "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. |
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11. New Testament, Romans, 2.4, 2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 208, 303| 2.4. ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει; 2.15. οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, | 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) |
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12. New Testament, Colossians, 3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 303| 3.15. καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν [ἑνὶ] σώματι· καὶ εὐχάριστοι γίνεσθε. | 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. |
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| 13. Tatian, Oration To The Greeks, 10-13, 15-19, 25, 5-9, 14 (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, 216 |
| 14. Justin, First Apology, 7.3, 16.14, 26.6, 58.2 (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, 29, 30, 208 |
| 15. 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, 82, 83 |
| 16. Clement of Alexandria, Miscellanies, 3.7.57-3.7.59 (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, 303 |
17. Tertullian, Against Marcion, 4.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 477 | 4.6. But we now advance a step further on, and challenge (as we promised to do) the very Gospel of Marcion, with the intention of thus proving that it has been adulterated. For it is certain that the whole aim at which he has strenuously laboured even in the drawing up of his Antitheses, centres in this, that he may establish a diversity between the Old and the New Testaments, so that his own Christ may be separate from the Creator, as belonging to this rival god, and as alien from the law and the prophets. It is certain, also, that with this view he has erased everything that was contrary to his own opinion and made for the Creator, as if it had been interpolated by His advocates, while everything which agreed with his own opinion he has retained. The latter statements we shall strictly examine; and if they shall turn out rather for our side, and shatter the assumption of Marcion, we shall embrace them. It will then become evident, that in retaining them he has shown no less of the defect of blindness, which characterizes heresy, than he displayed when he erased all the former class of subjects. Such, then, is to be the drift and form of my little treatise; subject, of course, to whatever condition may have become requisite on both sides of the question. Marcion has laid down the position, that Christ who in the days of Tiberius was, by a previously unknown god, revealed for the salvation of all nations, is a different being from Him who was ordained by God the Creator for the restoration of the Jewish state, and who is yet to come. Between these he interposes the separation of a great and absolute difference - as great as lies between what is just and what is good; as great as lies between the law and the gospel; as great, (in short,) as is the difference between Judaism and Christianity. Hence will arise also our rule, by which we determine that there ought to be nothing in common between the Christ of the rival god and the Creator; but that (Christ) must be pronounced to belong to the Creator, if He has administered His dispensations, fulfilled His prophecies, promoted His laws, given reality to His promises, revived His mighty power, remoulded His determinations, expressed His attributes, His properties. This law and this rule I earnestly request the reader to have ever in his mind, and so let him begin to investigate whether Christ be Marcion's or the Creator's. |
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| 18. Justin, Dialogue With Trypho, 35.5-35.6, 49.6, 52.3, 80.3, 82.1, 103.3-103.4, 113.3, 139.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 82, 85, 208 |
19. Origen, Commentary On Matthew, 1.59, 10.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 208 | 10.18. But Jesus said to them, A prophet is not without honour, save in his own country. Matthew 13:57 We must inquire whether the expression has the same force when applied universally to every prophet (as if each one of the prophets was dishonoured in his own country only, but not as if every one who was dishonoured was dishonoured in his country); or, because of the expression being singular, these things were said about one. If, then, these words are spoken about one, these things which have been said suffice, if we refer that which is written to the Saviour. But if it is general, it is not historically true; for Elijah did not suffer dishonour in Tishbeth of Gilead, nor Elisha in Abelmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But, figuratively interpreted, it is absolutely true; for we must think of Jud a as their country, and that famous Israel as their kindred, and perhaps of the body as the house. For all suffered dishonour in Jud a from the Israel which is according to the flesh, while they were yet in the body, as it is written in the Acts of the Apostles, as having been spoken in censure to the people, Which of the prophets did not your fathers persecute, who showed before of the coming of the Righteous one? Acts 7:52 And by Paul in the First Epistle to the Thessalonians like things are said: For you brethren became imitators of the churches of God which are in Jud a in Christ Jesus, for you also suffered the same things of your own countrymen even as they did of the Jews, who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary to all men. 1 Thessalonians 2:14-15 A prophet, then, is not without honour among the Gentiles; for either they do not know him at all, or, having learned and received him as a prophet, they honour him. And such are those who are of the Church. Prophets suffer dishonour, first, when they are persecuted, according to historical fact, by the people, and, secondly, when their prophecy is not believed by the people. For if they had believed Moses and the prophets they would have believed Christ, who showed that when men believed Moses and the prophets, belief in Christ logically followed, and that when men did not believe Christ they did not believe Moses. John 5:46 Moreover, as by the transgression of the law he who sins is said to dishonour God, so by not believing in that which is prophesied the prophet is dishonoured by the man who disbelieves the prophecies. And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people in relation to which he said, And I said, I will not speak, nor will I call upon the name of the Lord. Jeremiah 20:9 And again, elsewhere, I was continually being mocked. Jeremiah 20:7 And how great sufferings he endured from the then king of Israel are written in his prophecy. And it is also written that some of the people often came to stone Moses to death; for his fatherland was not the stones of any place, but the people who followed him, among whom also he was dishonoured. And Isaiah is reported to have been sawn asunder by the people; and if any one does not accept the statement because of its being found in the Apocryphal Isaiah, let him believe what is written thus in the Epistle to the Hebrews, They were stoned, they were sawn asunder, they were tempted; Hebrews 11:37 for the expression, They were sawn asunder, refers to Isaiah, just as the words, They were slain with the sword, refer to Zacharias, who was slain between the sanctuary and the altar, as the Saviour taught, bearing testimony, as I think, to a Scripture, though not extant in the common and widely circulated books, but perhaps in apocryphal books. And they, too, were dishonoured in their own country among the Jews who went about in sheep-skins, in goat-skins, being destitute, afflicted, and so on; Hebrews 11:37 For all that will to live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12 And probably because Paul knew this, That a prophet has no honour in his own country, though he preached the Word in many places he did not preach it in Tarsus. And the Apostles on this account left Israel and did that which had been enjoined on them by the Saviour, Make disciples of all the nations, Matthew 28:19 and, You shall be My witnesses both in Jerusalem and in all Jud a and Samaria, and unto the uttermost part of the earth. Acts 1:8 For they did that which had been commanded them in Jud a and Jerusalem; but, since a prophet has no honour in his own country, when the Jews did not receive the Word, they went away to the Gentiles. Consider, too, if, because of the fact that the saying, I will pour forth of My Spirit upon all flesh, and they shall prophesy, Joel 2:28 has been fulfilled in the churches from the Gentiles, you can say that those formerly of the world and who by believing became no longer of the world, having received the Holy Spirit in their own country - that is, the world - and prophesying, have not honour, but are dishonoured. Wherefore blessed are they who suffer the same things as the prophets, according to what was said by the Saviour, For in the same manner did their fathers unto the prophets. Luke 6:23 Now if any one who attends carefully to these things be hated and attacked, because of his living with rigorous austerity, and his reproof of sinners, as a man who is persecuted and reproached for the sake of righteousness, he will not only not be grieved, but will rejoice and be exceeding glad, being assured that, because of these things, he has great reward in heaven from Him who likened him to the prophets on the ground of his having suffered the same things. Therefore, he who zealously imitates the prophetic life, and attains to the spirit which was in them, must be dishonoured in the world, and in the eyes of sinners, to whom the life of the righteous man is a burden. |
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20. Origen, Against Celsus, 1.69, 2.27, 3.13, 4.2, 5.61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 477 | 1.69. After this, Celsus, confusing together the Christian doctrine and the opinions of some heretical sect, and bringing them forward as charges that were applicable to all who believe in the divine word, says: Such a body as yours could not have belonged to God. Now, in answer to this, we have to say that Jesus, on entering into the world, assumed, as one born of a woman, a human body, and one which was capable of suffering a natural death. For which reason, in addition to others, we say that He was also a great wrestler; having, on account of His human body, been tempted in all respects like other men, but no longer as men, with sin as a consequence, but being altogether without sin. For it is distinctly clear to us that He did no sin, neither was guile found in His mouth; and as one who knew no sin, God delivered Him up as pure for all who had sinned. Then Celsus says: The body of god would not have been so generated as you, O Jesus, were. He saw, besides, that if, as it is written, it had been born, His body somehow might be even more divine than that of the multitude, and in a certain sense a body of god. But he disbelieves the accounts of His conception by the Holy Ghost, and believes that He was begotten by one Panthera, who corrupted the Virgin, because a god's body would not have been so generated as you were. But we have spoken of these matters at greater length in the preceding pages. 2.27. After this he says, that certain of the Christian believers, like persons who in a fit of drunkenness lay violent hands upon themselves, have corrupted the Gospel from its original integrity, to a threefold, and fourfold, and many-fold degree, and have remodelled it, so that they might be able to answer objections. Now I know of no others who have altered the Gospel, save the followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus. 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. 4.2. But that certain Christians and (all) Jews should maintain, the former that there has already descended, the latter that there will descend, upon the earth a certain God, or Son of a God, who will make the inhabitants of the earth righteous, is a most shameless assertion, and one the refutation of which does not need many words. Now here he appears to pronounce correctly regarding not certain of the Jews, but all of them, that they imagine that there is a certain (God) who will descend upon the earth; and with regard to Christians, that certain of them say that He has already come down. For he means those who prove from the Jewish Scriptures that the advent of Christ has already taken place, and he seems to know that there are certain heretical sects which deny that Christ Jesus was predicted by the prophets. In the preceding pages, however, we have already discussed, to the best of our ability, the question of Christ having been the subject of prophecy, and therefore, to avoid tautology, we do not repeat much that might be advanced upon this head. Observe, now, that if he had wished with a kind of apparent force to subvert faith in the prophetic writings, either with regard to the future or past advent of Christ, he ought to have set forth the prophecies themselves which we Christians and Jews quote in our discussions with each other. For in this way he would have appeared to turn aside those who are carried away by the plausible character of the prophetic statements, as he regards it, from assenting to their truth, and from believing, on account of these prophecies, that Jesus is the Christ; whereas now, being unable to answer the prophecies relating to Christ, or else not knowing at all what are the prophecies relating to Him, he brings forward no prophetic declaration, although there are countless numbers which refer to Christ; but he thinks that he prefers an accusation against the prophetic Scriptures, while he does not even state what he himself would call their plausible character! He is not, however, aware that it is not at all the Jews who say that Christ will descend as a God, or the Son of a God, as we have shown in the foregoing pages. And when he asserts that he is said by us to have already come, but by the Jews that his advent as Messiah is still future, he appears by the very charge to censure our statement as one that is most shameless, and which needs no lengthened refutation. 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. |
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21. Eusebius of Caesarea, Ecclesiastical History, 4.11.9, 5.13.1, 5.13.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 85, 216 | 4.11.9. He speaks as follows: And there is a certain Marcion of Pontus, who is even now still teaching his followers to think that there is some other God greater than the Creator. And by the aid of the demons he has persuaded many of every race of men to utter blasphemy, and to deny that the maker of this universe is the father of Christ, and to confess that some other, greater than he, was the creator. And all who followed them are, as we have said, called Christians, just as the name of philosophy is given to philosophers, although they may have no doctrines in common. 5.13.1. At this time Rhodo, a native of Asia, who had been instructed, as he himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of Marcion. He says that this heresy was divided in his time into various opinions; and while describing those who occasioned the division, he refutes accurately the falsehoods devised by each of them. 5.13.8. In the same work, addressing Callistio, the same writer acknowledges that he had been instructed at Rome by Tatian. And he says that a book of Problems had been prepared by Tatian, in which he promised to explain the obscure and hidden parts of the divine Scriptures. Rhodo himself promises to give in a work of his own solutions of Tatian's problems. There is also extant a Commentary of his on the Hexaemeron. |
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| 22. Pseudo Clementine Literature, Homilies, 16.2.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •magi, criticism as heresy Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 208 |
