The Ancient Mediterranean Religions Index Database

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45 results for "minority"

1. Hebrew Bible, 2 Kings, 2.14, 13.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

13.21. וַיְהִי הֵם קֹבְרִים אִישׁ וְהִנֵּה רָאוּ אֶת־הַגְּדוּד וַיַּשְׁלִיכוּ אֶת־הָאִישׁ בְּקֶבֶר אֱלִישָׁע וַיֵּלֶךְ וַיִּגַּע הָאִישׁ בְּעַצְמוֹת אֱלִישָׁע וַיְחִי וַיָּקָם עַל־רַגְלָיו׃

13.21. And it came to pass, as they were burying a man, that, behold, they spied a band; and they cast the man into the sepulchre of Elisha; and as soon as the man touched the bones of Elisha, he revived, and stood up on his feet.

2. Plato, Euthyphro, 34, 3b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan

3b. ΣΩ. ἄτοπα, ὦ θαυμάσιε, ὡς οὕτω γʼ ἀκοῦσαι. φησὶ γάρ με ποιητὴν εἶναι θεῶν, καὶ ὡς καινοὺς ποιοῦντα θεοὺς τοὺς δʼ ἀρχαίους οὐ νομίζοντα ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. ΕΥΘ. μανθάνω, ὦ Σώκρατες· ὅτι δὴ σὺ τὸ δαιμόνιον φῂς σαυτῷ ἑκάστοτε γίγνεσθαι. ὡς οὖν καινοτομοῦντός σου περὶ τὰ θεῖα γέγραπται ταύτην τὴν γραφήν, καὶ ὡς διαβαλῶν δὴ ἔρχεται εἰς τὸ δικαστήριον, εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς. καὶ ἐμοῦ γάρ τοι,

3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy

3. Plato, Crito, 52e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

4. Plato, Apology of Socrates, 17d, 35d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

35d. δίκαια μήτε ὅσια, ἄλλως τε μέντοι νὴ Δία πάντως καὶ ἀσεβείας φεύγοντα ὑπὸ Μελήτου τουτουΐ. σαφῶς γὰρ ἄν, εἰ πείθοιμι ὑμᾶς καὶ τῷ δεῖσθαι βιαζοίμην ὀμωμοκότας, θεοὺς ἂν διδάσκοιμι μὴ ἡγεῖσθαι ὑμᾶς εἶναι, καὶ ἀτεχνῶς ἀπολογούμενος κατηγοροίην ἂν ἐμαυτοῦ ὡς θεοὺς οὐ νομίζω. ἀλλὰ πολλοῦ δεῖ οὕτως ἔχειν· νομίζω τε γάρ, ὦ ἄνδρες Ἀθηναῖοι, ὡς οὐδεὶς τῶν ἐμῶν κατηγόρων, καὶ ὑμῖν ἐπιτρέπω καὶ τῷ θεῷ κρῖναι περὶ ἐμοῦ ὅπῃ μέλλει ἐμοί τε ἄριστα εἶναι καὶ ὑμῖν.

35d. especially when impiety is the very thing for which Meletus here has brought me to trial. For it is plain that if by persuasion and supplication I forced you to break your oaths I should teach you to disbelieve in the existence of the gods and in making my defence should accuse myself of not believing in them. But that is far from the truth; for I do believe in them, men of Athens, more than any of my accusers, and I entrust my case to you and to God to decide it as shall be best for me and for you.

5. Plato, Phaedo, 115c, 117c, 34, 58d, 98e34, 118a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

118a. ὁ δ’ οὐκ ἔφη. ΦΑΙΔ. καὶ μετὰ τοῦτο αὖθις τὰς κνήμας: καὶ ἐπανιὼν οὕτως ἡμῖν ἐπεδείκνυτο ὅτι ψύχοιτό τε καὶ πήγνυτο. καὶ αὐτὸς ἥπτετο καὶ εἶπεν ὅτι, ἐπειδὰν πρὸς τῇ καρδίᾳ γένηται αὐτῷ, τότε οἰχήσεται. unit="para"/ἤδη οὖν σχεδόν τι αὐτοῦ ἦν τὰ περὶ τὸ ἦτρον ψυχόμενα, καὶ ἐκκαλυψάμενος — ἐνεκεκάλυπτο γάρ — εἶπεν — ὃ δὴ τελευταῖον ἐφθέγξατο — ὦ Κρίτων, ἔφη, τῷ Ἀσκληπιῷ ὀφείλομεν ἀλεκτρυόνα: ἀλλὰ ἀπόδοτε καὶ μὴ ἀμελήσητε. ἀλλὰ ταῦτα, ἔφη, ἔσται, ὁ Κρίτων : ἀλλ᾽ ὅρα εἴ τι ἄλλο λέγεις. ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι ἀπεκρίνατο, ἀλλ’ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε καὶ ὁ ἄνθρωπος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα ἔστησεν: ἰδὼν δὲ ὁ Κρίτων συνέλαβε τὸ στόμα καὶ τοὺς ὀφθαλμούς. ἥδε ἡ τελευτή, ὦ Ἐχέκρατες, τοῦ ἑταίρου ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε ὧν ἐπειράθημεν ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ δικαιοτάτου.

118a. his thighs; and passing upwards in this way he showed us that he was growing cold and rigid. And again he touched him and said that when it reached his heart, he would be gone. The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said—and these were his last words— Crito, we owe a cock to Aesculapius. Pay it and do not neglect it. That, said Crito, shall be done; but see if you have anything else to say. To this question he made no reply, but after a little while he moved; the attendant uncovered him; his eyes were fixed. And Crito when he saw it, closed his mouth and eyes.Such was the end, Echecrates, of our friend, who was, as we may say, of all those of his time whom we have known, the best and wisest and most righteous man.

6. Dionysius of Halycarnassus, Roman Antiquities, 4.14.3-4.14.4, 4.43.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

4.14.3. After this he commanded that there should be erected in every street by the inhabitants of the neighbourhood chapels to heroes whose statues stood in front of the houses, and he made a law that sacrifices should be performed to them every year, each family contributing a honey-cake. He directed also that the persons attending and assisting those who performed the sacrifices at these shrines on behalf of the neighbourhood should not be free men, but slaves, the ministry of servants being looked upon as pleasing to the heroes. < 4.14.4. This festival the Romans still continued to celebrate even in my day in the most solemn and sumptuous manner a few days after the Saturnalia, calling it the Compitalia, after the streets; for compiti, is their name for streets. And they still observe the ancient custom in connexion with those sacrifices, propitiating the heroes by the ministry of their servants, and during these days removing every badge of their servitude, in order that the slaves, being softened by this instance of humanity, which has something great and solemn about it, may make themselves more agreeable to their masters and be less sensible of the severity of their condition. <

7. Asconius Pedianus Quintus, In Pisonianam, 7 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

8. New Testament, 1 Peter, 1.1, 2.11, 4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 49, 50

1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, 2.11. Ἀγαπητοί, παρακαλῶ ὡςπαροίκους καὶ παρεπιδήμουςἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς· 4.12. Ἀγαπητοί, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασμὸν ὑμῖν γινομένῃ ὡς ξένου ὑμῖν συμβαίνοντος,

1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 4.12. Beloved, don't be astonished at the fiery trial which has come upon you, to test you, as though a strange thing happened to you.

9. New Testament, Acts, 5.15, 11.26, 19.12, 23.6, 24.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asia minor, christianity in •christianity/christians, in asia minor Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 528; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

5.15. ὥστε καὶ εἰς τὰς πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ κλιναρίων καὶ κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ἡ σκιὰ ἐπισκιάσει τινὶ αὐτῶν. 11.26. καὶ εὑρὼν ἤγαγεν εἰς Ἀντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον ἱκανόν, χρηματίσαὶ τε πρώτως ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς. 19.12. ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι. 23.6. Γνοὺς δὲ ὁ Παῦλος ὅτι τὸ ἓν μέρος ἐστὶν Σαδδουκαίων τὸ δὲ ἕτερον Φαρισαίων ἔκραζεν ἐν τῷ συνεδρίῳ Ἄνδρες ἀδελφοί, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίων· περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν κρίνομαι. 24.5. εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως,

5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 23.6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!" 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. 22. , "Brothers and fathers, listen to the defense which I now make to you.", When they heard that he spoke to them in the Hebrew language, they were even more quiet. He said, , "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. , I persecuted this Way to the death, binding and delivering into prisons both men and women. , As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished. , It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. , I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' , I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' , "Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me. , I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' , When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. , One Aias, a devout man according to the law, well reported of by all the Jews who lived there, , came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. , He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. , For you will be a witness for him to all men of what you have seen and heard. , Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' , "It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, , and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' , I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. , When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' , "He said to me, 'Depart, for I will send you out far from here to the Gentiles.'", They listened to him until he said that, then they lifted up their voice, and said, "Rid the earth of this fellow, for he isn't fit to live!", As they cried out, and threw off their cloaks, and threw dust into the air, , the commanding officer commanded him to be brought into the barracks, ordering him to be examined by scourging, that he might know for what crime they shouted against him like that. , When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty?", When the centurion heard it, he went to the commanding officer and told him, "Watch what you are about to do, for this man is a Roman!", The commanding officer came and asked him, "Tell me, are you a Roman?"He said, "Yes.", The commanding officer answered, "I bought my citizenship for a great price."Paul said, "But I was born a Roman.", Immediately those who were about to examine him departed from him, and the commanding officer also was afraid when he realized that he was a Roman, because he had bound him. , But on the next day, desiring to know the truth about why he was accused by the Jews, he freed him from the bonds, and commanded the chief priests and all the council to come together, and brought Paul down and set him before them.

10. New Testament, Apocalypse, 2.11, 2.17, 2.26-2.28, 3.12, 3.17, 6.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 49, 51

2.11. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου. 2.17. Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷ τοῦ μάννα τοῦ κεκρυμμένου, καὶ δώσω αὐτῷ ψῆφον λευκήν, καὶ ἐπὶ τὴν ψῆφονὄνομα καινὸνγεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ ὁ λαμβάνων. 2.26. Καὶ ὁ νικῶν καὶ ὁ τηρῶν ἄχρι τέλους τὰ ἔργα μου,δώσω αὐτῷἐξουσίαν ἐπὶτῶν ἐθνῶν, 2.27. καὶποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται, 2.28. ὡς κἀγὼ εἴληφα παρὰ τοῦ πατρός μου, καὶ δώσω αὐτῷ τὸν ἀστέρα τὸν πρωινόν. 3.12. Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν. 3.17. ὅτι λέγεις ὅτι Πλούσιός εἰμι καὶπεπλούτηκακαὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός, 6.11. καὶ ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή, καὶ ἐρρέθη αὐτοῖς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν, ἕως πληρωθῶσιν καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί.

2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.26. He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations. 2.27. He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father: 2.28. and I will give him the morning star. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 3.17. Because you say, 'I am rich, and have gotten riches, and have need of nothing;' and don't know that you are the wretched one, miserable, poor, blind, and naked; 6.11. A long white robe was given them. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, completed their course.

11. New Testament, Colossians, 1.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 49, 51

1.24. Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία,

1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly;

12. Suetonius, Claudius, 25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

25. He rearranged the military career of the knights, assigning a division of cavalry after a cohort, and next the tribunate of a legion. He also instituted a series of military positions and a kind of fictitious service, which is called "supernumerary" and could be performed in absentia and in name only. He even had the Fathers pass a decree forbidding soldiers to enter the houses of senators to pay their respects. He confiscated the property of those freedmen who passed as Roman knights, and reduced to slavery again such as were ungrateful and a cause of complaint to their patrons, declaring to their advocates that he would not entertain a suit against their own freedmen., When certain men were exposing their sick and worn out slaves on the Island of Aesculapius because of the trouble of treating them, Claudius decreed that all such slaves were free, and that if they recovered, they should not return to the control of their master; but if anyone preferred to kill such a slave rather than to abandon him, he was liable to the charge of murder. He provided by an edict that travellers should not pass through the towns of Italy except on foot, or in a chair or litter. He stationed a cohort at Puteoli and one at Ostia, to guard against the danger of fires., He forbade men of foreign birth to use the Roman names so far as those of the clans were concerned. Those who usurped the privileges of Roman citizenship he executed in the Esquiline field. He restored to the senate the provinces of Achaia and Macedonia, which Tiberius had taken into his own charge. He deprived the Lycians of their independence because of deadly intestine feuds, and restored theirs to the Rhodians, since they had given up their former faults. He allowed the people of Ilium perpetual exemption from tribute, on the ground that they were the founders of the Roman race, reading an ancient letter of the senate and people of Rome written in Greek to king Seleucus, in which they promised him their friendship and alliance only on condition that he should keep their kinsfolk of Ilium free from every burden., Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome. He allowed the envoys of the Germans to sit in the orchestra, led by their naÃ¯ve self-confidence; for when they had been taken to the seats occupied by the common people and saw the Parthian and Armenian envoys sitting with the senate, they moved of their own accord to the same part of the theatre, protesting that their merits and rank were no whit inferior., He utterly abolished the cruel and inhuman religion of the Druids among the Gauls, which under Augustus had merely been prohibited to Roman citizens; on the other hand he even attempted to transfer the Eleusinian rites from Attica to Rome, and had the temple of Venus Erycina in Sicily, which had fallen to ruin through age, restored at the expense of the treasury of the Roman people. He struck his treaties with foreign princes in the Forum, sacrificing a pig and reciting the ancient formula of the fetial priests. But these and other acts, and in fact almost the whole conduct of his reign, were dictated not so much by his own judgment as that of his wives and freedmen, since he nearly always acted in accordance with their interests and desires.

13. Josephus Flavius, Jewish Antiquities, 14.10.8, 16.6.2, 19.286-19.290 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

19.286. Τὸ μὲν οὖν εἰς ̓Αλεξάνδρειαν ὑπὲρ τῶν ̓Ιουδαίων διάταγμα τοῦτον ἦν τὸν τρόπον γεγραμμένον: τὸ δ' εἰς τὴν ἄλλην οἰκουμένην εἶχεν οὕτως: 19.287. “Τιβέριος Κλαύδιος Καῖσαρ Σεβαστὸς Γερμανικὸς ἀρχιερεὺς μέγιστος δημαρχικῆς ἐξουσίας ὕπατος χειροτονηθεὶς τὸ δεύτερον λέγει. 19.288. αἰτησαμένων με βασιλέως ̓Αγρίππα καὶ ̔Ηρώδου τῶν φιλτάτων μοι, ὅπως συγχωρήσαιμι τὰ αὐτὰ δίκαια καὶ τοῖς ἐν πάσῃ τῇ ὑπὸ ̔Ρωμαίοις ἡγεμονίᾳ ̓Ιουδαίοις φυλάσσεσθαι, καθὰ καὶ τοῖς ἐν ̓Αλεξανδρείᾳ, ἥδιστα συνεχώρησα οὐ μόνον τοῦτο τοῖς αἰτησαμένοις με χαριζόμενος, 19.289. ἀλλὰ καὶ αὐτοὺς ὑπὲρ ὧν παρεκλήθην ἀξίους κρίνας διὰ τὴν πρὸς ̔Ρωμαίους πίστιν καὶ φιλίαν, μάλιστα δὲ δίκαιον κρίνων μηδεμίαν μηδὲ ̔Ελληνίδα πόλιν τῶν δικαίων τούτων ἀποτυγχάνειν, ἐπειδὴ καὶ ἐπὶ τοῦ θείου Σεβαστοῦ αὐταῖς ἦν τετηρημένα.

19.286. 3. And such were the contents of this edict on behalf of the Jews that was sent to Alexandria. But the edict that was sent into the other parts of the habitable earth was this which follows: 19.287. “Tiberius Claudius Caesar Augustus Germanicus, high priest, tribune of the people, chosen consul the second time, ordains thus: 19.288. Upon the petition of king Agrippa and king Herod, who are persons very dear to me, that I would grant the same rights and privileges should be preserved to the Jews which are in all the Roman empire, which I have granted to those of Alexandria, I very willingly comply therewith; and this grant I make not only for the sake of the petitioners, 19.289. but as judging those Jews for whom I have been petitioned worthy of such a favor, on account of their fidelity and friendship to the Romans. I think it also very just that no Grecian city should be deprived of such rights and privileges, since they were preserved to them under the great Augustus.

14. New Testament, Philippians, 2.17, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asia minor, christianity in •christianity/christians, in asia minor Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 528; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55

2.17. Ἀλλὰ εἰ καὶ σπένδομαι ἐπὶ τῇ θυσίᾳ καὶ λειτουργίᾳ τῆς πίστεως ὑμῶν, χαίρω καὶ συνχαίρω πᾶσιν ὑμῖν· 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος,

2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;

15. New Testament, John, 1.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν·

1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.

16. New Testament, Mark, 8.34-8.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 183

8.34. Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 8.35. ὃς γὰρ ἐὰν θέλῃ τὴν ἑαυτοῦ ψυχὴν σῶσαι ἀπολέσει αὐτήν· ὃς δʼ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν [ἐμοῦ καὶ] τοῦ εὐαγγελίου σώσει αὐτήν. 8.36. τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ;

8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 8.36. For what does it profit a man, to gain the whole world, and forfeit his life?

17. New Testament, Matthew, 3.16, 9.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 9.20. Καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ·

3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment;

18. New Testament, Ephesians, 2.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50

2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ,

2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God,

19. Ignatius, To The Romans, 2.2, 4.1-4.2, 6.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55

2.2. [Nay] grant me nothing more than that I be poured out a libation to God, while there is still an altar ready; that forming yourselves into a chorus in love ye may sing to the Father in Jesus Christ, for that God hath vouchsafed that the bishop from Syria should be found in the West, having summoned him from the East. It is good to set from the world unto God, that I may rise unto Him. 4.1. I write to all the churches, and I bid all men know, that of my own free will I die for God, unless ye should hinder me. I exhort you, be ye not an unseasonable kindness to me. Let me be given to the wild beasts, for through them I can attain unto God. I am God's wheat, and I am ground by the teeth of wild beasts that I may be found pure bread [of Christ]. 4.2. Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God. 6.3. Permit me to be an imitator of the passion of my God. If any man hath Him within himself, let him understand what I desire, and let him have fellow- feeling with me, for he knoweth the things which straiten me.

20. Pliny The Elder, Natural History, 36.204 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

21. Ignatius, To The Ephesians, 4.1-4.2, 12.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 55

4.1. So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. 4.2. And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always. 12.1. I know who I am and to whom I write. I am a convict, ye have received mercy: I am in peril, ye are established.

22. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asia minor, christian worship Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 293

6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men.

23. Suetonius, Tiberius, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

36. He abolished foreign cults, especially the Egyptian and the Jewish rites, compelling all who were addicted to such superstitions to burn their religious vestments and all their paraphernalia. Those of the Jews who were of military age he assigned to provinces of less healthy climate, ostensibly to serve in the army; the others of that same race or of similar beliefs he banished from the city, on pain of slavery for life if they did not obey. He banished the astrologers as well, but pardoned such as begged for indulgence and promised to give up their art.

24. Tacitus, Annals, 2.85 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

2.85. Eodem anno gravibus senatus decretis libido feminarum coercita cautumque ne quaestum corpore faceret cui avus aut pater aut maritus eques Romanus fuisset. nam Vistilia praetoria familia genita licentiam stupri apud aedilis vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii credebant. exactum et a Titidio Labeone Vistiliae marito cur in uxore delicti manifesta ultionem legis omisisset. atque illo praetendente sexaginta dies ad consultandum datos necdum praeterisse, satis visum de Vistilia statuere; eaque in insulam Seriphon abdita est. actum et de sacris Aegyptiis Iudaicisque pellendis factumque patrum consultum ut quattuor milia libertini generis ea superstitione infecta quis idonea aetas in insulam Sardiniam veherentur, coercendis illic latrociniis et, si ob gravitatem caeli interissent, vile damnum; ceteri cederent Italia nisi certam ante diem profanos ritus exuissent.

2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date. < 2.85. In the same year, bounds were set to female profligacy by stringent resolutions of the senate; and it was laid down that no woman should trade in her body, if her father, grandfather, or husband had been a Roman knight. For Vistilia, the daughter of a praetorian family, had advertised her venality on the aediles' list â the normal procedure among our ancestors, who imagined the unchaste to be sufficiently punished by the avowal of their infamy. Her husband, Titidius Labeo, was also required to explain why, in view of his wife's manifest guilt, he had not invoked the penalty of the law. As he pleaded that sixty days, not yet elapsed, were allowed for deliberation, it was thought enough to pass sentence on Vistilia, who was removed to the island of Seriphos. â Another debate dealt with the proscription of the Egyptian and Jewish rites, and a senatorial edict directed that four thousand descendants of enfranchised slaves, tainted with that superstition and suitable in point of age, were to be shipped to Sardinia and there employed in suppressing brigandage: "if they succumbed to the pestilential climate, it was a cheap loss." The rest had orders to leave Italy, unless they had renounced their impious ceremonial by a given date.

25. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asia minor, christian worship Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 293

26. Irenaeus, Refutation of All Heresies, 3.18.5, 4.33 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 183

3.18.5. If, however, He was Himself not to suffer, but should fly away from Jesus, why did He exhort His disciples to take up the cross and follow Him,--that cross which these men represent Him as not having taken up, but [speak of Him] as having relinquished the dispensation of suffering? For that He did not say this with reference to the acknowledging of the Stauros (cross) above, as some among them venture to expound, but with respect to the suffering which He should Himself undergo, and that His disciples should endure, He implies when He says, "For whosoever will save his life, shall lose it; and whosoever will lose, shall find it. And that His disciples must suffer for His sake, He [implied when He] said to the Jews, "Behold, I send you prophets, and wise men, and scribes: and some of them ye shall kill and crucify." And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city." He knew, therefore, both those who should suffer persecution, and He knew those who should have to be scourged and slain because of Him; and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell;" [thus exhorting them] to hold fast those professions of faith which they had made in reference to Him. For He promised to confess before His Father those who should confess His name before men; but declared that He would deny those who should deny Him, and would be ashamed of those who should be ashamed to confess Him. And although these things are so, some of these men have proceeded to such a degree of temerity, that they even pour contempt upon the martyrs, and vituperate those who are slain on account of the confession of the Lord, and who suffer all things predicted by the Lord, and who in this respect strive to follow the footprints of the Lord's passion, having become martyrs of the suffering One; these we do also enrol with the martyrs themselves. For, when inquisition shall be made for their blood, and they shall attain to glory, then all shall be confounded by Christ, who have cast a slur upon their martyrdom. And from this fact, that He exclaimed upon the cross, "Father, forgive them, for they know not what they do," the long- suffering, patience, compassion, and goodness of Christ are exhibited, since He both suffered, and did Himself exculpate those who had maltreated Him. For the Word of God, who said to us, "Love your enemies, and pray for those that hate you," Himself did this very thing upon the cross; loving the human race to such a degree, that He even prayed for those putting Him to death. If, however, any one, going upon the supposition that there are two[Christs], forms a judgment in regard to them, that [Christ] shall be found much the better one, and more patient, and the truly good one, who, in the midst of His own wounds and stripes, and the other [cruelties] inflicted upon Him, was beneficent, and unmindful of the wrongs perpetrated upon Him, than he who flew away, and sustained neither injury nor insult. 4.33. But after he discontinues uttering these jests, a fiery Aesculapius appears upon the floor. Then, placing in the midst a pot full of water, he invokes all the deities, and they are present. For any one who is by, glancing into the pot, will behold them all, and Diana leading on her baying hounds. We shall not, however, shrink from narrating the account (of the devices) of these men, how they attempt (to accomplish their jugglery). For (the magician) lays his hand upon the cauldron of pitch, which is in, as it were, a boiling state; and throwing in (at the same time) vinegar and nitre and moist pitch, he kindles a fire beneath the cauldron. The vinegar, however, being mixed along with the nitre, on receiving a small accession of heat, moves the pitch, so as to cause bubbles to rise to the surface, and afford the mere semblance of a seething (pot). The (sorcerer), however, previously washes his hands frequently in brine; the consequence being, that the contents of the cauldron do not in any wise, though in reality boiling, burn him very much. But if, having smeared his hands with a tincture of myrtle and nitre and myrrh, along with vinegar, he wash them in brine frequently, he is not scorched: and he does not burn his feet, provided he smear them with isinglass and a salamander. As regards, however, the burning like a taper of the pyramid, though composed of stone, the cause of this is the following. Chalky earth is fashioned into the shape of a pyramid, but its color is that of a milk-white stone, and it is prepared after this fashion. Having anointed the piece of clay with plenty of oil, and put it upon coals, and baked it, by smearing it afresh, and scorching it a second and third time, and frequently, (the sorcerer) contrives that it can be burned, even though he should plunge it in water; for it contains in itself abundance of oil. The hearth, however, is spontaneously kindled, while the magician pours out a libation, by having time instead of ashes burning underneath, and refined frankincense and a large quantity of tow, and a bundle of anointed tapers and of gall nuts, hollow within, and supplied with (concealed) fire. And after some delay, (the sorcerer) makes (the pyramid) emit smoke from the mouth, by both putting fire in the gall nut, and encircling it with tow, and blowing into the mouth. The linen cloth, however, that has been placed round the cauldron, (and) on which he deposits the coals, on account of the underlying brine, would not be burned; besides, that it has itself been washed in brine, and then smeared with the white of an egg, along with moist alum. And if, likewise, one mix in these the juice of house-leek along with vinegar, and for a long time previously smear it (with this preparation), after being washed in this drug, it continues altogether fire-proof. 4.33. Moreover, he shall also examine the doctrine of Marcion, [inquiring] how he holds that there are two gods, separated from each other by an infinite distance. Or how can he be good who draws away men that do not belong to him from him who made them, and calls them into his own kingdom? And why is his goodness, which does not save all [thus], defective? Also, why does he, indeed, seem to be good as respects men, but most unjust with regard to him who made men, inasmuch as he deprives him of his possessions? Moreover, how could the Lord, with any justice, if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood? And why did He acknowledge Himself to be the Son of man, if He had not gone through that birth which belongs to a human being? How, too, could He forgive us those sins for which we are answerable to our Maker and God? And how, again, supposing that He was not flesh, but was a man merely in appearance, could He have been crucified, and could blood and water have issued from His pierced side? What body, moreover, was it that those who buried Him consigned to the tomb? And what was that which rose again from the dead? Hate to me that man as Hades' gates, Who one thing thinks, while he another states. [This spiritual man] shall also judge the vain speeches of the perverse Gnostics, by showing that they are the disciples of Simon Magus.,[This spiritual man] shall also judge all the followers of Valentinus, because they do indeed confess with the tongue one God the Father, and that all things derive their existence from Him, but do at the same time maintain that He who formed all things is the fruit of an apostasy or defect. [He shall judge them, too, because] they do in like manner confess with the tongue one Lord Jesus Christ, the Son of God, but assign in their [system of] doctrine a production of his own to the Only- begotten, one of his own also to the Word, another to Christ, and yet another to the Saviour; so that, according to them, all these beings are indeed said [in Scripture to be], as it were, one; [while they maintain], notwithstanding, that each one of them should be understood [to exist] separately [from the rest], and to have [had] his own special origin, according to his peculiar conjunction. [It appears], then that their tongues alone, forsooth, have conceded the unity [of God], while their [real] opinion and their understanding (by their habit of investigating profundities) have fallen away from [this doctrine of] unity, and taken up the notion of manifold deities,--[this, I say, must appear] when they shall be examined by Christ as to the points [of doctrine] which they have invented. Him, too, they affirm to have been born at a later period than the Pleroma of the Aeons, and that His production took place after [the occurrence of] a degeneracy or apostasy; and they maintain that, on account of the passion which was experienced by Sophia, they themselves were brought to the birth. But their own special prophet Homer, listening to whom they have invented such doctrines, shall himself reprove them, when he expresses himself as follows:--,He will judge also the Ebionites; [for] how can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God, unless God has [first] passed into man? And how shall he (man) escape from the generation subject to death, if not by means of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation) by God-- [I mean] that regeneration which flows from the virgin through faith? Or how shall they receive adoption from God if they remain in this [kind of] generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon, or greater than Jonah, or have been the Lord of David, who was of the same substance as they were? How, too, could He have subdued him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He did in these last days exhibit the similitude; [for] the Son of God was made man, assuming the ancient production [of His hands] into His own nature, as I have shown in the immediately preceding book.,He shall also judge those who describe Christ as [having become man] only in [human] opinion. For how can they imagine that they do themselves carry on a real discussion, when their Master was a mere imaginary being? Or how can they receive anything stedfast from Him, if He was a merely imagined being, and not a verity? And how can these men really be partaken of salvation, if He in whom they profess to believe, manifested Himself as a merely imaginary being? Everything, therefore, connected with these men is unreal, and nothing [possessed of the character of] truth; and, in these circumstances, it may be made a question whether (since, perchance, they themselves in like manner are not men, but mere dumb animals) they do not present, in most cases, simply a shadow of humanity.,He shall also judge false prophets, who, without having received the gift of prophecy from God, and not possessed of the fear of God, but either for the sake of vainglory, or with a view to some personal advantage, or acting in some other way under the influence of a wicked spirit, pretend to utter prophecies, while all the time they lie against God.,He shall also judge those who give rise to schisms, who are destitute of the love of God, and who look to their own special advantage rather than to the unity of the Church; and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ, and so far as in them lies, [positively] destroy it,--men who prate of peace while they give rise to war, and do in truth strain out a gnat, but swallow a camel. For no reformation of so great importance can be effected by them, as will compensate for the mischief arising from their schism. He shall also judge all those who are beyond the pale of the truth, that is, who are outside the Church; but he himself shall be judged by no one. For to him all things are consistent: he has a full faith in one God Almighty, of whom are all things; and in the Son of God, Jesus Christ our Lord, by whom are all things, and in the dispensations connected with Him, by means of which the Son of God became man; and a firm belief in the Spirit of God, who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which He dwells with every generation of men, according to the will of the Father.,True knowledge is [that which consists in] the doctrine of the apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the successions of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre- eminent gift of love, which is more precious than knowledge, more glorious than prophecy, and which excels all the other gifts [of God].,Wherefore the Church does in every place, because of that love which she cherishes towards God, send forward, throughout all time, a multitude of martyrs to the Father; while all others not only have nothing of this kind to point to among themselves, but even maintain that such witness-bearing is not at all necessary, for that their system of doctrines is the true witness [for Christ], with the exception, perhaps, that one or two among them, during the whole time which has elapsed since the Lord appeared on earth, have occasionally, along with our martyrs, borne the reproach of the name (as if he too [the heretic] had obtained mercy), and have been led forth with them [to death], being, as it were, a sort of retinue granted unto them. For the Church alone sustains with purity the reproach of those who suffer persecution for righteousness' sake, and endure all sorts of punishments, and are put to death because of the love which they bear to God, and their confession of His Son; often weakened indeed, yet immediately increasing her members, and becoming whole again, after the same manner as her type," Lot's wife, who became a pillar of salt. Thus, too, [she passes through an experience] similar to that of the ancient prophets, as the Lord declares, "For so persecuted they the prophets who were before you;", inasmuch as she does indeed, in a new fashion, suffer persecution from those who do not receive the word of God, while the self-same spirit rests upon her [as upon these ancient prophets].,And indeed the prophets, along with other things which they predicted, also foretold this, that all those on whom the Spirit of God should rest, and who would obey the word of the Father, and serve Him according to their ability, should suffer persecution, and be stoned and slain. For the prophets prefigured in themselves all these things, because of their love to God, and on account of His word. For since they themselves were members of Christ, each; one of them in his place as a member did, in accordance with this, set forth the prophecy [assigned him]; all of them, although many, prefiguring only one, and proclaiming the things which pertain to one. For just as the working of the whole body is exhibited through means of our members, while the figure of a complete man is not displayed by one member, but through means of all taken together, so also did all the prophets prefigure the one [Christ]; while every one of them, in his special place as a member, did, in accordance with this, fill up the [established] dispensation, and shadowed forth beforehand that particular working of Christ which was connected with that member.,For some of them, beholding Him in glory, saw His glorious life (conversationem) at the Father's right hand; others beheld Him coming on the clouds as the Son of man; and those who declared regarding Him, "They shall look on Him whom they have pierced," indicated His [second] advent, concerning which He Himself says, "Thinkest thou that when the Son of man cometh, He shall find faith on the earth?'' Paul also refers to this event when he says, "If, however, it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled rest with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire." Others again, speaking of Him as a judge, and [referring], as if it were a burning furnace, [to] the day of the Lord, who "gathers the wheat into His barn, but will burn up the chaff with unquenchable fire,'' were accustomed to threaten those who were unbelieving, concerning whom also the Lord Himself declares, "Depart from me, ye cursed, into everlasting fire, which my Father has prepared for the devil and his angels." And the apostle in like manner says [of them], "Who shall be punished with everlasting death from the face of the Lord, and from the glory of His power, when He shall come to be glorified in His saints, and to be admired in those who believe in Him." There are also some [of them] who declare, "Thou art fairer than the children of men;" and, "God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows;" and, "Gird Thy sword upon Thy thigh, O Most Mighty, with Thy beauty and Thy fairness, and go forward and proceed prosperously; and rule Thou because of truth, and meekness, and righteousness." And whatever other things of a like nature are spoken regarding Him, these indicated that beauty and splendour which exist in His kingdom, along with the transcendent and pre-eminent exaltation [belonging] to all who are under His sway, that those who hear might desire to be found there, doing such things as are pleasing to God. Again, there are those who say, "He is a man, and who shall know him?" and, "I came unto the prophetess, and she bare a son, and His name is called Wonderful, Counsellor, the Mighty God;" and those [of them] who proclaimed Him as Immanuel, [born] of the Virgin, exhibited the union of the Word of God with His own workmanship, [declaring] that the Word should become flesh, and the Son of God the Son of man (the pure One opening purely that pure womb which regenerates men unto God, and which He Himself made pure); and having become this which we also are, He [nevertheless] is the Mighty God, and possesses a generation which cannot be declared. And there are also some of them who say, "The Lord hath spoken in Zion, and uttered His voice from Jerusalem;" and, "In Judah is God known;"--these indicated His advent which took place in Judea. Those, again, who declare that "God comes from the south, and from a mountain thick with foliage," announced His advent at Bethlehem, as I have pointed out in the preceding book. From that place, also, He who rules, and who feeds the people of His Father, has come. Those, again, who declare that at His coming "the lame man shall leap as an hart, and the tongue of the dumb shall [speak] plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear," and that "the hands which hang down, and the feeble knees, shall be strengthened," and that "the dead which are in the grave shall arise," and that He Himself" shall take [upon Him] our weaknesses, and bear our sorrows,"--[all these] proclaimed those works of healing which were accomplished by Him.,Some of them, moreover--[when they predicted that] as a weak and inglorious man, and as one who knew what it was to bear infirmity, and sitting upon the foal of an ass, He should come to Jerusalem; and that He should give His back to stripes, and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter; and that He should have vinegar and gall given Him to drink; and that He should be forsaken by His friends and those nearest to Him; and that He should stretch forth His hands the whole day long; and that He should be mocked and maligned by those who looked upon Him; and that His garments should be parted, and lots cast upon His raiment; and that He should be brought down to the dust of death? with all [the other] things of a like nature--prophesied His coming in the character of a man as He entered Jerusalem, in which by His passion and crucifixion He endured all the things which have been mentioned. Others, again, when they said, "The holy Lord remembered His own dead ones who slept in the dust, and came down to them to raise them up, that He might save them," furnished us with the reason on account of which He suffered all these things. Those, moreover, who said, "In that day, saith the Lord, the sun shall go down at noon, and there shall be darkness over the earth in the clear day; and I will turn your feast days into mourning, and all your songs into lamentation," plainly announced that obscuration of the sun which at the time of His crucifixion took place from the sixth hour onwards, and that after this event, those days which were their festivals according to the law, and their songs, should be changed into grief and lamentation when they were handed over to the Gentiles. Jeremiah, too, makes this point still clearer, when he thus speaks concerning Jerusalem: "She that hath born [seven] languisheth; her soul hath become weary; her sun hath gone down while it was yet noon; she hath been confounded, and suffered reproach: the remainder of them will I give to the sword in the sight of their enemies.",Those of them, again, who spoke of His having slumbered and taken sleep, and of His having risen again because the Lord sustained Him, and who enjoined the principalities of heaven to set open the everlasting doors, that the King of glory might go in, proclaimed beforehand His resurrection from the dead through the Father's power, and His reception into heaven. And when they expressed themselves thus, "His going forth is from the height of heaven, and His returning even to the highest heaven; and there is no one who can hide himself from His heat," they announced that very truth of His being taken up again to the place from which He came down, and that there is no one who can escape His righteous judgment. And those who said, "The Lord hath reigned; let the people be enraged: [even] He who sitteth upon the cherubim; let the earth be moved," were thus predicting partly that wrath from all nations which after His ascension came upon those who believed in Him, with the movement of the whole earth against the Church; and partly the fact that, when He comes from heaven with His mighty angels, the whole earth shall be shaken, as He Himself declares, "There shall be a great earthquake, such as has not been from the beginning." And again, when one says, "Whosoever is judged, let him stand opposite; and whosoever is justified, let him draw near to the servant of God;" and, "Woe unto you, for ye shall wax old as doth a garment, and the moth shall eat you up;" and, "All flesh shall be humbled, and the Lord alone shall be exalted in the highest,"--it is thus indicated that, after His passion and ascension, God shall cast down under His feet all who were opposed to Him, and He shall be exalted above all, and there shall be no one who can be justified or compared to Him.,And those of them who declare that God would make a new covet with men, not such as that which He made with the fathers at Mount Horeb, and would give to men a new heart and a new spirit;" and again, "And remember ye not the things of old: behold, I make new things which shall now arise, and ye shall know it; and I will make a way in the desert, and riven in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise,"--plainly announced that liberty which distinguishes the new covet, and the new wine which is put into new bottles, [that is], the faith which is in Christ, by which He has proclaimed the way of righteousness sprung up in the desert, and the streams of the Holy Spirit in a dry land, to give water to the elect people of God, whom He has acquired, that they might show forth His praise, but not that they might blaspheme Him who made these things, that is, God.,And all those other points which I have shown the prophets to have uttered by means of so long a series of Scriptures, he who is truly spiritual will interpret by pointing out, in regard to every one of the things which have been spoken, to what special point in the dispensation of the Lord is referred, and [by thus exhibiting] the entire system of the work of the Son of God, knowing always the same God, and always acknowledging the same Word of God, although He has [but] now been manifested to us; acknowledging also at all times the same Spirit of God, although He has been poured out upon us after a new fashion in these last times, [knowing that He descends] even from the creation of the world to its end upon the human race simply as such, from whom those who believe God and follow His word receive that salvation which flows from Him. Those, on the other hand, who depart from Him, and despise His precepts, and by their deeds bring dishonour on Him who made them, and by their opinions blaspheme Him who nourishes them, heap up against themselves most righteous judgment. He therefore (i.e., the spiritual man) sifts and tries them all, but he himself is tried by no man: he neither blasphemes his Father, nor sets aside His dispensations, nor inveighs against the fathers, nor dishonours the prophets, by maintaining that they were [sent] from another God [than he worships], or again, that their prophecies were derived from different sources. 4.33. A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past--[such a man] does indeed "judge all men, but is himself judged by no man." For he judges the Gentiles, "who serve the creature more than the Creator," and with a reprobate mind spend all their labour on vanity. And he also judges the Jews, who do not accept of the word of liberty, nor are willing to go forth free, although they have a Deliverer present [with them]; but they pretend, at a time unsuitable [for such conduct], to serve, [with observances] beyond [those required by] the law, God who stands in need of nothing, and do not recognise the advent of Christ, which He accomplished for the salvation of men, nor are willing to understand that all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, and sat upon the foal of an ass, and was a stone rejected by the builders, and was led as a sheep to the slaughter, and by the stretching forth of His hands destroyed Amalek; while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, and remembered His own dead ones who had formerly fallen asleep, and came down to them that He might deliver them: but the second in which He will come on the clouds, bringing on the day which burns as a furnace? and smiting the earth with the word of His mouth? and slaying the impious with the breath of His lips, and having a fan in His hands, and cleansing His floor, and gathering the wheat indeed into His barn, but burning the chaff with unquenchable fire.

27. Cassius Dio, Roman History, 60.6.6, 54.6.6, 53.2.4, 53.36.1 ff. (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

60.6.6. As for the Jews, who had again increased so greatly that by reason of their multitude it would have been hard without raising a tumult to bar them from the city, he did not drive them out, but ordered them, while continuing their traditional mode of life, not to hold meetings. He also disbanded the clubs, which had been reintroduced by Gaius.

28. Clement of Alexandria, Miscellanies, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 183

29. Anon., Marytrdom of Polycarp, 1.2, 2.1-2.3, 3.1-3.2, 7.1, 9.3, 10.2, 12.2, 14.1-14.3, 19.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

1.2. 2 For he waited to be betrayed as also the Lord had done, that we too might become his imitators, "not thinking of ourselves alone, but also of our neighbours." For it is the mark of true and steadfast love, not to wish that oneself may be saved alone, but all the brethren also. 2.1. 1 Blessed then and noble are all the martyrdoms which took place according to the will of God, for we must be very careful to assign the power over all to God. 2.2. 2 For who would not admire their nobility and patience and love of their Master? For some were torn by scourging until the mechanism of their flesh was seen even to the lower veins and arteries, and they endured so that even the bystanders pitied them and mourned. And some even reached such a pitch of nobility that none of them groaned or wailed, showing to all of us that at that hour of their torture the noble martyrs of Christ were absent from the flesh, or rather that the Lord was standing by and talking with them. 2.3. 3 And paying heed to the grace of Christ they despised worldly tortures, by a single hour purchasing everlasting life. And the fire of their cruel torturers had no heat for them, for they set before their eyes an escape from the fire which is everlasting and is never quenched, and with the eyes of their heart they looked up to the good things which are preserved for those who have endured, `which neither ear hath heard nor hath eye seen, nor hath it entered into the heart of man,' but it was shown by the Lord to them who were no longer men but already angels. 3.1. 1 But thanks be to God, for he had no power over any. For the most noble Germanicus encouraged their fears by the endurance which was in him, and he fought gloriously with the wild beasts. For when the Pro-Consul wished to persuade him and bade him have pity on his youth, he violently dragged the beast towards himself, wishing to be released more quickly from their unrighteous and lawless life. 3.2. 2 So after this all the crowd, wondering at the nobility of the God-loving and God-fearing people of the Christians, cried out: "Away with the Atheists; let Polycarp be searched for." 7.1. 1 Taking the slave then police and cavalry went out on Friday about supper-time, with their usual arms, as if they were advancing against a robber. And late in the evening they came up together against him and found him lying in an upper room. And he might have departed to another place, but would not, saying, "the will of God be done." 9.3. 3 But when the Pro-Consul pressed him and said: "Take the oath and I let you go, revile Christ," Polycarp said: "For eighty and six years have I been his servant, and he has done me no wrong, and how can I blaspheme my King who saved me?" 10.2. 2 The Pro-Consul said: "Persuade the people." And Polycarp said: "You I should have held worthy of discussion, for we have been taught to render honour, as is meet, if it hurt us not, to princes and authorities appointed by God. But as for those, I do not count them worthy that a defence should be made to them." 12.2. 2 When this had been said by the herald, all the multitude of heathen and Jews living in Smyrna cried out with uncontrollable wrath and a loud shout: "This is the teacher of Asia, the father of the Christians, the destroyer of our Gods, who teaches many neither to offer sacrifice nor to worship." And when they said this, they cried out and asked Philip the Asiarch to let loose a lion on Polycarp. But he said he could not legally do this, since he had closed the Sports. 14.1. 1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee! 14.2. 2 I bless thee, that Thou hast granted me this day and hour, that I may share, among the number of the martyrs, in the cup of thy Christ, for the Resurrection to everlasting life, both of soul and body in the immortality of the Holy Spirit. And may I, to-day, be received among them before Thee, as a rich and acceptable sacrifice, as Thou, the God who lies not and is truth, hast prepared beforehand, and shown forth, and fulfilled. 14.3. 3 For this reason I also praise Thee for all things, I bless Thee, I glorify Thee through the everlasting and heavenly high Priest, Jesus Christ, thy beloved Child, through whom be glory to Thee with him and the Holy Spirit, both now and for the ages that are to come, Amen." 19.1. 1 Such was the lot of the blessed Polycarp, who though he was, together with those from Philadelphia, the twelfth martyr in Smyrna, is alone especially remembered by all, so that he is spoken of in every place, even by the heathen. He was not only a famous teacher, but also a notable martyr, whose martyrdom all desire to imitate, for it followed the Gospel of Christ.

30. Origen, Homilies On Leviticus, 5.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •asia minor, christian worship Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 293

31. Eusebius of Caesarea, Martyrs of Palestine, 7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

32. Lactantius, Epitome Divinarum Institutionum, 1.7.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christianity/christians, in asia minor Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 527

33. Nag Hammadi, The Gospel of Truth, 9.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 183

34. Lactantius, Divine Institutes, 1.7.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christianity/christians, in asia minor Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 527

35. Eusebius of Caesarea, Ecclesiastical History, 2.23, 3.32, 4.26, 2AS (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 528; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

2.23. But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles. The following daring measures were undertaken by them against him.,Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people. But, contrary to the opinion of all, with a clear voice, and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Saviour and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on account of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him. Opportunity for this deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea, and that the province was thus without a governor and head.,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:,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.,He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath.,He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.,Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, 'Bulwark of the people' and 'Justice,' in accordance with what the prophets declare concerning him.,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.,On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James.,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.,Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the Gentiles also, have come together on account of the Passover.',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.',And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.',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.',And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.',So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.',And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.',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.,These things are related at length by Hegesippus, who is in agreement with Clement. James was so admirable a man and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him.,Josephus, at least, has not hesitated to testify this in his writings, where he says, These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man.,And the same writer records his death also in the twentieth book of his Antiquities in the following words: But the emperor, when he learned of the death of Festus, sent Albinus to be procurator of Judea. But the younger Aus, who, as we have already said, had obtained the high priesthood, was of an exceedingly bold and reckless disposition. He belonged, moreover, to the sect of the Sadducees, who are the most cruel of all the Jews in the execution of judgment, as we have already shown.,Aus, therefore, being of this character, and supposing that he had a favorable opportunity on account of the fact that Festus was dead, and Albinus was still on the way, called together the Sanhedrin, and brought before them the brother of Jesus, the so-called Christ, James by name, together with some others, and accused them of violating the law, and condemned them to be stoned.,But those in the city who seemed most moderate and skilled in the law were very angry at this, and sent secretly to the king, requesting him to order Aus to cease such proceedings. For he had not done right even this first time. And certain of them also went to meet Albinus, who was journeying from Alexandria, and reminded him that it was not lawful for Aus to summon the Sanhedrin without his knowledge.,And Albinus, being persuaded by their representations, wrote in anger to Aus, threatening him with punishment. And the king, Agrippa, in consequence, deprived him of the high priesthood, which he had held three months, and appointed Jesus, the son of Damnaeus.,These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches. 3.32. It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom.,Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord.,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.,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.,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.,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.,In addition to these things the same man, while recounting the events of that period, records that the Church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness.,But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the 'knowledge which is falsely so-called.' 4.26. In those days also Melito, bishop of the parish in Sardis, and Apolinarius, bishop of Hierapolis, enjoyed great distinction. Each of them on his own part addressed apologies in behalf of the faith to the above-mentioned emperor of the Romans who was reigning at that time.,The following works of these writers have come to our knowledge. of Melito, the two books On the Passover, and one On the Conduct of Life and the Prophets, the discourse On the Church, and one On the Lord's Day, still further one On the Faith of Man, and one On his Creation, another also On the Obedience of Faith, and one On the Senses; besides these the work On the Soul and Body, and that On Baptism, and the one On Truth, and On the Creation and Generation of Christ; his discourse also On Prophecy, and that On Hospitality; still further, The Key, and the books On the Devil and the Apocalypse of John, and the work On the Corporeality of God, and finally the book addressed to Antoninus.,In the books On the Passover he indicates the time at which he wrote, beginning with these words: While Servilius Paulus was proconsul of Asia, at the time when Sagaris suffered martyrdom, there arose in Laodicea a great strife concerning the Passover, which fell according to rule in those days; and these were written.,And Clement of Alexandria refers to this work in his own discourse On the Passover, which, he says, he wrote on occasion of Melito's work.,But in his book addressed to the emperor he records that the following events happened to us under him: For, what never before happened, the race of the pious is now suffering persecution, being driven about in Asia by new decrees. For the shameless informers and coveters of the property of others, taking occasion from the decrees, openly carry on robbery night and day, despoiling those who are guilty of no wrong. And a little further on he says: If these things are done by your command, well and good. For a just ruler will never take unjust measures; and we indeed gladly accept the honor of such a death.,But this request alone we present to you, that you would yourself first examine the authors of such strife, and justly judge whether they be worthy of death and punishment, or of safety and quiet. But if, on the other hand, this counsel and this new decree, which is not fit to be executed even against barbarian enemies, be not from you, much more do we beseech you not to leave us exposed to such lawless plundering by the populace.,Again he adds the following: For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under your rule, during the great reign of your ancestor Augustus, it became to your empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power you have succeeded, as the desired possessor, and such shall you continue with your son, if you guard the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which your ancestors also honored along with the other religions.,And a most convincing proof that our doctrine flourished for the good of an empire happily begun, is this — that there has no evil happened since Augustus' reign, but that, on the contrary, all things have been splendid and glorious, in accordance with the prayers of all.,Nero and Domitian, alone, persuaded by certain calumniators, have wished to slander our doctrine, and from them it has come to pass that the falsehood has been handed down, in consequence of an unreasonable practice which prevails of bringing slanderous accusations against the Christians.,But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.,And as for you — since your opinions respecting the Christians are the same as theirs, and indeed much more benevolent and philosophic — we are the more persuaded that you will do all that we ask of you. These words are found in the above-mentioned work.,But in the Extracts made by him the same writer gives at the beginning of the introduction a catalogue of the acknowledged books of the Old Testament, which it is necessary to quote at this point. He writes as follows:,Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information in regard to the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation.,Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito.

36. Macrobius, Saturnalia, 1.7.34 f. (4th cent. CE - 5th cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

37. Macrobius, Saturnalia, 1.7.34 f. (4th cent. CE - 5th cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

38. Augustine, Sermons, 309 (4th cent. CE - 5th cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

39. Orosius Paulus, Historiae Adversum Paganos, 7.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

40. Epiphanius, Panarion, 50.1.7-50.1.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •asia minor, christianity in Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 182

41. Nepos, Ale., 12.46 Tagged with subjects: •asia minor, christian worship Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 293

42. Anon., Martyrdom of Pionius, 13 Tagged with subjects: •asia minor, christian worship Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 293

43. Erbse, Theosophorum Graecorum Fragmenta §, 13 p. 7-9 Tagged with subjects: •christianity/christians, in asia minor Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 527

44. Domitius Ulpianus, Digesta, Tagged with subjects: •minority, christian •christian, minorities Found in books: Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 107

45. Epigraphy, Ms, 4.16-4.19 Tagged with subjects: •christianity/christians, in asia minor Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 527

Tiresias: The Ancient Mediterranean Religions Source Database