1. Hebrew Bible, Exodus, 33.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 107| 33.3. אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה פֶּן־אֲכֶלְךָ בַּדָּרֶךְ׃ | 33.3. unto a land flowing with milk and honey; for I will not go up in the midst of thee; for thou art a stiffnecked people; lest I consume thee in the way.’ |
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| 2. Hebrew Bible, Amos, 2.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 156 |
3. Homer, Odyssey, 10.519 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 110| 10.519. πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέι οἴνῳ, | |
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| 4. Hebrew Bible, Ezekiel, 3.3 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 112 |
| 5. Xenophon, Symposium, 3.63. (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 110, 111 |
| 6. Euripides, Orestes, 115 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 110 |
7. Euripides, Bacchae, 142 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 112| 142. ῥεῖ δὲ γάλακτι πέδον, ῥεῖ δʼ οἴνῳ, ῥεῖ δὲ μελισσᾶν | 142. Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees. |
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8. New Testament, Luke, 20.27-20.40 (1st cent. CE - 1st cent. CE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 156| 20.27. Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ λέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν λέγοντες 20.28. Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ᾖ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. 20.29. ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος· 20.30. καὶ ὁ δεύτερος καὶ ὁ τρίτος ἔλαβεν αὐτήν, 20.31. ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέλιπον τέκνα καὶ ἀπέθανον· 20.32. ὕστερον καὶ ἡ γυνὴ ἀπέθανεν. 20.33. ἡ γυνὴ οὖν ἐν τῇ ἀναστάσει τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 20.34. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται, 20.35. οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται· 20.36. οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες. 20.37. ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωυσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει Κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ· 20.38. θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν. 20.39. ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν Διδάσκαλε, καλῶς εἶπας· 20.40. οὐκέτι γὰρ ἐτόλμων ἐπερωτᾷν αὐτὸν οὐδέν. | 20.27. Some of the Sadducees came to him, those who deny that there is a resurrection. 20.28. They asked him, "Teacher, Moses wrote to us that if a man's brother dies having a wife, and he is childless, his brother should take the wife, and raise up children for his brother. 20.29. There were therefore seven brothers. The first took a wife, and died childless. 20.30. The second took her as wife, and he died childless. 20.31. The third took her, and likewise the seven all left no children, and died. 20.32. Afterward the woman also died. 20.33. Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife." 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 20.38. Now he is not the God of the dead, but of the living, for all are alive to him." 20.39. Some of the scribes answered, "Teacher, you speak well." 20.40. They didn't dare to ask him any more questions. |
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9. New Testament, Hebrews, 5.12-5.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 107| 5.12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. 5.13. πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· | 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. |
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10. New Testament, James, 5.14-5.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115| 5.14. ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπʼ αὐτὸν ἀλείψαντες ἐλαίῳ ἐν τῷ ὀνόματι [τοῦ κυρίου]· 5.15. καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, καὶ ἐγερεῖ αὐτὸν ὁ κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ. | 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord, 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. |
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11. New Testament, Apocalypse, 10.9-10.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 112| 10.9. καὶ ἀπῆλθα πρὸς τὸν ἄγγελον λέγων αὐτῷ δοῦναί μοιτὸ βιβλαρίδιον. καὶ λέγει μοιΛάβεκαὶ κατάφαγεαὐτό, καὶ πικρανεῖσου τὴν κοιλίαν,ἀλλʼ ἐντῷ στόματί σουἔσται γλυκὺ ὡς μέλι. 10.10. καὶ ἔλαβοντὸ βιβλαρίδιονἐκ τῆς χειρὸς τοῦ ἀγγέλουκαὶ κατέφαγον αὐτό, καὶ ἦν ἐν τῷ στόματί μου ὡς μέλι γλυκύ·καὶ ὅτε ἔφαγον αὐτό, ἐπικράνθη ἡ κοιλία μου. | 10.9. I went to the angel, telling him to give me the little book. He said to me, "Take it, and eat it up. It will make your belly bitter, but in your mouth it will be as sweet as honey." 10.10. I took the little book out of the angel's hand, and ate it up. It was as sweet as honey in my mouth. When I had eaten it, my belly was made bitter. |
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12. New Testament, 1 Corinthians, 3.2, 3.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 107, 108| 3.2. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.9. θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε. | 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready, 3.9. For we are God's fellow workers. Youare God's farming, God's building. |
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13. New Testament, 1 Peter, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 107| 2.2. ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν, | 2.2. as newborn babes, long for the pure milk of the Word, that you may grow thereby, |
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| 14. Soranus, Gynaecology, 2.11.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 113 |
15. Irenaeus, Refutation of All Heresies, 1.13.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 110 | 1.13.2. Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Chaffs who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman [to madness], he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him. |
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| 16. Tertullian, On The Crown, 3.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 109 |
17. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 164 | 39. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- [i.e., the court of God.] |
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| 18. Clement of Alexandria, Christ The Educator, 1.6.51 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 108 |
| 19. Hippolytus, Apostolic Tradition, 21.4, 21.16-21.32, 21.34-21.37, 21.43, 21.48, 23.1-23.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 960; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 109, 112 |
20. Tertullian, Against Marcion, 1.14.3, 4.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 99, 100, 109, 164 | 4.4. We must follow, then, the clue of our discussion, meeting every effort of our opponents with reciprocal vigor. I say that my Gospel is the true one; Marcion, that his is. I affirm that Marcion's Gospel is adulterated; Marcion, that mine is. Now what is to settle the point for us, except it be that principle of time, which rules that the authority lies with that which shall be found to be more ancient; and assumes as an elemental truth, that corruption (of doctrine) belongs to the side which shall be convicted of comparative lateness in its origin. For, inasmuch as error is falsification of truth, it must needs be that truth therefore precede error. A thing must exist prior to its suffering any casualty; and an object must precede all rivalry to itself. Else how absurd it would be, that, when we have proved our position to be the older one, and Marcion's the later, ours should yet appear to be the false one, before it had even received from truth its objective existence; and Marcion's should also be supposed to have experienced rivalry at our hands, even before its publication; and, in fine, that that should be thought to be the truer position which is the later one - a century later than the publication of all the many and great facts and records of the Christian religion, which certainly could not have been published without, that is to say, before, the truth of the gospel. With regard, then, to the pending question, of Luke's Gospel (so far as its being the common property of ourselves and Marcion enables it to be decisive of the truth, ) that portion of it which we alone receive is so much older than Marcion, that Marcion himself once believed it, when in the first warmth of faith he contributed money to the Catholic church, which along with himself was afterwards rejected, when he fell away from our truth into his own heresy. What if the Marcionites have denied that he held the primitive faith among ourselves, in the face even of his own letter? What, if they do not acknowledge the letter? They, at any rate, receive his Antitheses; and more than that, they make ostentatious use of them. Proof out of these is enough for me. For if the Gospel, said to be Luke's which is current among us (we shall see whether it be also current with Marcion), is the very one which, as Marcion argues in his Antitheses, was interpolated by the defenders of Judaism, for the purpose of such a conglomeration with it of the law and the prophets as should enable them out of it to fashion their Christ, surely he could not have so argued about it, unless he had found it (in such a form). No one censures things before they exist, when he knows not whether they will come to pass. Emendation never precedes the fault. To be sure, an amender of that Gospel, which had been all topsy-turvy from the days of Tiberius to those of Antoninus, first presented himself in Marcion alone - so long looked for by Christ, who was all along regretting that he had been in so great a hurry to send out his apostles without the support of Marcion! But for all that, heresy, which is for ever mending the Gospels, and corrupting them in the act, is an affair of man's audacity, not of God's authority; and if Marcion be even a disciple, he is yet not above his master; Matthew 10:24 if Marcion be an apostle, still as Paul says, Whether it be I or they, so we preach; 1 Corinthians 15:11 if Marcion be a prophet, even the spirits of the prophets will be subject to the prophets, 1 Corinthians 14:32 for they are not the authors of confusion, but of peace; or if Marcion be actually an angel, he must rather be designated as anathema than as a preacher of the gospel, Galatians 1:8 because it is a strange gospel which he has preached. So that, while he amends, he only confirms both positions: both that our Gospel is the prior one, for he amends that which he has previously fallen in with; and that that is the later one, which, by putting it together out of the emendations of ours, he has made his own Gospel, and a novel one too. |
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21. Anon., Acts of Thomas, 133, 27, 29, 49-51, 121 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115 | 121. And when Narcia had brought these things, Mygdonia stood before the apostle with her head bare; and he took the oil and poured it on her head, saying: Thou holy oil given unto us for sanctification, secret mystery whereby the cross was shown unto us, thou art the straightener of the crooked limbs, thou art the humbler (softener) of hard things (works), thou art it that showeth the hidden treasures, thou art the sprout of goodness; let thy power come, let it be established upon thy servant Mygdonia, and heal thou her by this freedom. And when the oil was poured upon her he bade her nurse unclothe her and gird a linen cloth about her; and there was there a fountain of water upon which the apostle went up, and baptized Mygdonia in the name of the Father and the Son and the Holy Ghost. And when she was baptized and clad, he brake bread and took a cup of water and made her a partaker in the body of Christ and the cup of the Son of God, and said: Thou hast received thy seal, get for thyself eternal life. And immediately there was heard from above a voice saying: Yea, amen. And when Narcia heard that voice, she was amazed, and besought the apostle that she also might receive the seal; and the apostle gave it her and said: Let the care of the Lord be about thee as about the rest. |
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| 22. Cyprian, Sententiae Episcoporum, 3.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 110 |
23. Porphyry, On The Cave of The Nymphs, 15-16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 112 | 16. In this cave, therefore, says Homer, all external possessions must be deposited. Here, naked, and assuming a suppliant habit, afflicted in body, casting aside everything superfluous, and being averse to the energies of sense, it is requisite to sit at the foot of the olive and consult with Minerva by what |39 means we may most effectually destroy that hostile rout of passions which insidiously lurk in the secret recesses of the soul. Indeed, as it appears to me, it was not without reason that Numenius and his followers thought the person of Ulysses in the Odyssey represented to us a man who passes in a reguIar manner over the dark and stormy sea of generation, and thus at length arrives at that region where tempests and seas are unknown, and finds a nation "Who ne'er knew salt, or heard the billows roar." |
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| 24. Firmicus Maternus Julius., De Errore Profanarum Religionum, 3.96 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 100 |
| 25. Philastrius of Brescia, Diversarum Hereseon Liber, 8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 111 |
| 26. Epiphanius, Panarion, 42.3.3, 46.1-46.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 156, 164 |
| 27. Theodoret of Cyrus, Compendium Against Heresies, 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 156 |
| 28. Ephrem, Hymns Against The Heresies, 47.1-47.2, 47.6, 47.6.5-47.6.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 98, 99 |
| 29. Jerome, Adversus Jovinianum, 1.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 156 |
| 30. Jerome, Commentary On Isaiah, 15.55.1-15.55.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 111 |
| 31. Jerome, Commentaria In Amos, 1.2.11-1.2.12 (5th cent. CE - 5th cent. CE) Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 156 |
| 32. Augustine, Letters, 6 (7th cent. CE - 7th cent. CE) Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 107 |
| 33. Anon., Joseph And Aseneth, 58 Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 112 |
| 34. Ps-Virgil, Moretum, 20 Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 113 |
| 35. Eznik of Kolb, On God, 407 Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 99 |
| 36. Cyril of Jerusalem, Mystagogicae Catecheses, 18.26 Tagged with subjects: •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 100 |
| 37. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 4.1, 4.9-4.10 Tagged with subjects: •eucharistia/eucharist, with milk and honey •milk, and honey Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 100, 112 |
