Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.





95 results for "paganism"
1. Hebrew Bible, Proverbs, 1.15-1.18, 7.10, 9.4, 9.12-9.13, 9.16-9.18, 21.22, 27.25-27.26 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 279, 280, 328, 491
1.15. "בְּנִי אַל־תֵּלֵךְ בְּדֶרֶךְ אִתָּם מְנַע רַגְלְךָ מִנְּתִיבָתָם׃", 1.16. "כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וִימַהֲרוּ לִשְׁפָּךְ־דָּם׃", 1.17. "כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃", 1.18. "וְהֵם לְדָמָם יֶאֱרֹבוּ יִצְפְּנוּ לְנַפְשֹׁתָם׃", 9.4. "מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃", 9.12. "אִם־חָכַמְתָּ חָכַמְתָּ לָּךְ וְלַצְתָּ לְבַדְּךָ תִשָּׂא׃", 9.13. "אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל־יָדְעָה מָּה׃", 9.16. "מִי־פֶתִי יָסֻר הֵנָּה וַחֲסַר־לֵב וְאָמְרָה לּוֹ׃", 9.17. "מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃", 9.18. "וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃", 21.22. "עִיר גִּבֹּרִים עָלָה חָכָם וַיֹּרֶד עֹז מִבְטֶחָה׃", 27.25. "גָּלָה חָצִיר וְנִרְאָה־דֶשֶׁא וְנֶאֶסְפוּ עִשְּׂבוֹת הָרִים׃", 27.26. "כְּבָשִׂים לִלְבוּשֶׁךָ וּמְחִיר שָׂדֶה עַתּוּדִים׃", 1.15. "My son, walk not thou in the way with them, restrain thy foot from their path;", 1.16. "For their feet run to evil, and they make haste to shed blood.", 1.17. "For in vain the net is spread in the eyes of any bird;", 1.18. "And these lie in wait for their own blood, they lurk for their own lives.", 7.10. "And, behold, there met him a woman With the attire of a harlot, and wily of heart.", 9.4. "’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:", 9.12. "If thou art wise, thou art wise for thyself; And if thou scornest, thou alone shalt bear it.’", 9.13. "The woman Folly is riotous; She is thoughtless, and knoweth nothing.", 9.16. "’Whoso is thoughtless, let him turn in hither’; And as for him that lacketh understanding, she saith to him:", 9.17. "’Stolen waters are sweet, And bread eaten in secret is pleasant.’", 9.18. "But he knoweth not that the shades are there; that her guests are in the depths of the nether-world.", 21.22. "A wise man scaleth the city of the mighty, And bringeth down the stronghold wherein it trusteth.", 27.25. "When the hay is mown, and the tender grass showeth itself, And the herbs of the mountains are gathered in;", 27.26. "The lambs will be for thy clothing, And the goats the price for a field. .",
2. Hebrew Bible, Psalms, 23.1, 41.13, 49.21, 103.26 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323, 328, 329, 482
23.1. "מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃", 41.13. "וַאֲנִי בְּתֻמִּי תָּמַכְתָּ בִּי וַתַּצִּיבֵנִי לְפָנֶיךָ לְעוֹלָם׃", 49.21. "אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃", 23.1. "A Psalm of David. The LORD is my shepherd; I shall not want.", 41.13. "And as for me, Thou upholdest me because of mine integrity, and settest me before Thy face for ever.", 49.21. "Man that is in honour understandeth not; He is like the beasts that perish.",
3. Hebrew Bible, Numbers, 11.17, 17.2-17.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 485
11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", 17.2. "וְהָיָה הָאִישׁ אֲשֶׁר אֶבְחַר־בּוֹ מַטֵּהוּ יִפְרָח וַהֲשִׁכֹּתִי מֵעָלַי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵם מַלִּינִם עֲלֵיכֶם׃", 17.2. "אֱמֹר אֶל־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וְיָרֵם אֶת־הַמַּחְתֹּת מִבֵּין הַשְּׂרֵפָה וְאֶת־הָאֵשׁ זְרֵה־הָלְאָה כִּי קָדֵשׁוּ׃", 17.3. "אֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם וְעָשׂוּ אֹתָם רִקֻּעֵי פַחִים צִפּוּי לַמִּזְבֵּחַ כִּי־הִקְרִיבֻם לִפְנֵי־יְהוָה וַיִּקְדָּשׁוּ וְיִהְיוּ לְאוֹת לִבְנֵי יִשְׂרָאֵל׃", 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", 17.2. "‘Speak unto Eleazar the son of Aaron the priest, that he take up the fire-pans out of the burning, and scatter thou the fire yonder; for they are become holy;", 17.3. "even the fire-pans of these men who have sinned at the cost of their lives, and let them be made beaten plates for a covering of the altar—for they are become holy, because they were offered before the LORD—that they may be a sign unto the children of Israel.’",
4. Hebrew Bible, Leviticus, 11.7, 16.8, 16.10, 16.21-16.22, 16.26, 19.31, 20.6, 20.27, 24.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113, 181, 491
11.7. "וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃", 16.8. "וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃", 16.21. "וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃", 16.22. "וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת־כָּל־עֲוֺנֹתָם אֶל־אֶרֶץ גְּזֵרָה וְשִׁלַּח אֶת־הַשָּׂעִיר בַּמִּדְבָּר׃", 16.26. "וְהַמְשַׁלֵּחַ אֶת־הַשָּׂעִיר לַעֲזָאזֵל יְכַבֵּס בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמָּיִם וְאַחֲרֵי־כֵן יָבוֹא אֶל־הַמַּחֲנֶה׃", 19.31. "אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 20.6. "וְהַנֶּפֶשׁ אֲשֶׁר תִּפְנֶה אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים לִזְנוֹת אַחֲרֵיהֶם וְנָתַתִּי אֶת־פָּנַי בַּנֶּפֶשׁ הַהִוא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ׃", 20.27. "וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעֹנִי מוֹת יוּמָתוּ בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם׃", 24.5. "וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃", 11.7. "And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.", 16.8. "And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel.", 16.10. "But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement over him, to send him away for Azazel into the wilderness.", 16.21. "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness.", 16.22. "And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness.", 16.26. "And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp.", 19.31. "Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am the LORD your God.", 20.6. "And the soul that turneth unto the ghosts, and unto the familiar spirits, to go astray after them, I will even set My face against that soul, and will cut him off from among his people.", 20.27. "A man also or a woman that divineth by a ghost or a familiar spirit, shall surely be put to death; they shall stone them with stones; their blood shall be upon them.", 24.5. "And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake.",
5. Hebrew Bible, Job, 40.17, 40.21 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 328
40.17. "יַחְפֹּץ זְנָבוֹ כְמוֹ־אָרֶז גִּידֵי פחדו [פַחֲדָיו] יְשֹׂרָגוּ׃", 40.21. "תַּחַת־צֶאֱלִים יִשְׁכָּב בְּסֵתֶר קָנֶה וּבִצָּה׃", 40.17. "He straineth his tail like a cedar; The sinews of his thighs are knit together.", 40.21. "He lieth under the lotus-trees, In the covert of the reed, and fens.",
6. Hebrew Bible, Genesis, 3.20, 6.14, 9.24-9.27 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 335, 491
6.14. "עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃", 9.24. "וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃", 9.25. "וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃", 9.26. "וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃", 9.27. "יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃", 3.20. "And the man called his wife’s name Eve; because she was the mother of all living.", 6.14. "Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.", 9.24. "And Noah awoke from his wine, and knew what his youngest son had done unto him.", 9.25. "And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.", 9.26. "And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant.", 9.27. "God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant.",
7. Hebrew Bible, Exodus, 21.6 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128
21.6. "וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם׃", 21.6. "then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever.",
8. Hebrew Bible, Deuteronomy, 14.8, 18.11, 27.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113, 181, 325, 326
14.8. "וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְלֹא גֵרָה טָמֵא הוּא לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 27.15. "אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃", 14.8. "and the swine, because he parteth the hoof but cheweth not the cud, he is unclean unto you; of their flesh ye shall not eat, and their carcasses ye shall not touch.", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 27.15. "Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen.",
9. Homer, Iliad, 2.1-2.4, 2.235, 4.43, 5.844-5.845 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113, 114, 117, 120, 138
2.1. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.2. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.3. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.4. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.235. / Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; 4.43. / When it shall be that I, vehemently eager to lay waste a city, choose one wherein dwell men that are dear to thee, seek thou in no wise to hinder my anger, but suffer me; since I too have yielded to thee of mine own will, yet with soul unwilling. For of all cities beneath sun and starry heaven 5.844. / Then Pallas Athene grasped the lash and the reins, and against Ares first she speedily drave the single-hooved horses. He was stripping of his armour huge Periphas that was far the best of the Aetolians, the glorious son of Ochesius. Him was blood-stained Ares stripping; but Athene 5.845. / put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses.
10. Hebrew Bible, Judges, 6.3 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
6.3. "וְהָיָה אִם־זָרַע יִשְׂרָאֵל וְעָלָה מִדְיָן וַעֲמָלֵק וּבְנֵי־קֶדֶם וְעָלוּ עָלָיו׃", 6.3. "וַיֹּאמְרוּ אַנְשֵׁי הָעִיר אֶל־יוֹאָשׁ הוֹצֵא אֶת־בִּנְךָ וְיָמֹת כִּי נָתַץ אֶת־מִזְבַּח הַבַּעַל וְכִי כָרַת הָאֲשֵׁרָה אֲשֶׁר־עָלָיו׃", 6.3. "And so it was, when Yisra᾽el had sown, that Midyan and ῾Amaleq, and the children of the east, came up against them;",
11. Hebrew Bible, Joshua, 14.12, 18.16, 18.28 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 483, 491
14.12. "וְעַתָּה תְּנָה־לִּי אֶת־הָהָר הַזֶּה אֲשֶׁר־דִּבֶּר יְהוָה בַּיּוֹם הַהוּא כִּי אַתָּה־שָׁמַעְתָּ בַיּוֹם הַהוּא כִּי־עֲנָקִים שָׁם וְעָרִים גְּדֹלוֹת בְּצֻרוֹת אוּלַי יְהוָה אוֹתִי וְהוֹרַשְׁתִּים כַּאֲשֶׁר דִּבֶּר יְהוָה׃", 18.16. "וְיָרַד הַגְּבוּל אֶל־קְצֵה הָהָר אֲשֶׁר עַל־פְּנֵי גֵּי בֶן־הִנֹּם אֲשֶׁר בְּעֵמֶק רְפָאִים צָפוֹנָה וְיָרַד גֵּי הִנֹּם אֶל־כֶּתֶף הַיְבוּסִי נֶגְבָּה וְיָרַד עֵין רֹגֵל׃", 18.28. "וְצֵלַע הָאֶלֶף וְהַיְבוּסִי הִיא יְרוּשָׁלִַם גִּבְעַת קִרְיַת עָרִים אַרְבַּע־עֶשְׂרֵה וְחַצְרֵיהֶן זֹאת נַחֲלַת בְּנֵי־בִנְיָמִן לְמִשְׁפְּחֹתָם׃", 14.12. "Now therefore give me this mountain, whereof the LORD spoke in that day; for thou heardest in that day how the Anakim were there, and cities great and fortified; it may be that the LORD will be with me, and I shall drive them out, as the LORD spoke.’", 18.16. "And the border went down to the uttermost part of the mountain that lieth before the Valley of the son of Hinnom, which is in the vale of Rephaim northward; and it went down to the Valley of Hinnom, to the side of the Jebusite southward, and went down to En-rogel.", 18.28. "and Zela, Eleph, and the Jebusite—the same is Jerusalem, Gibeath, and Kiriath; fourteen cities with their villages. This is the inheritance of the children of Benjamin according to their families.",
12. Hebrew Bible, Jeremiah, 5.8, 10.2 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 325, 326, 328, 329
5.8. "סוּסִים מְיֻזָּנִים מַשְׁכִּים הָיוּ אִישׁ אֶל־אֵשֶׁת רֵעֵהוּ יִצְהָלוּ׃", 10.2. "כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃", 10.2. "אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃", 5.8. "They are become as well-fed horses, lusty stallions; Every one neigheth after his neighbour’s wife.", 10.2. "thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them.",
13. Hebrew Bible, Isaiah, 6.12, 9.15, 52.11 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 123, 325, 326, 328
6.12. "וְרִחַק יְהוָה אֶת־הָאָדָם וְרַבָּה הָעֲזוּבָה בְּקֶרֶב הָאָרֶץ׃", 9.15. "וַיִּהְיוּ מְאַשְּׁרֵי הָעָם־הַזֶּה מַתְעִים וּמְאֻשָּׁרָיו מְבֻלָּעִים׃", 52.11. "סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃", 6.12. "And the LORD have removed men far away, and the forsaken places be many in the midst of the land.", 9.15. "For they that lead this people cause them to err; and they that are led of them are destroyed.", 52.11. "Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.",
14. Hebrew Bible, 2 Kings, 2.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
2.1. "וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃", 2.1. "וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃", 2.1. "And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal.",
15. Homer, Odyssey, 6.267, 14.10 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 333
16. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122
29e. τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην 29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos.
17. Herodotus, Histories, 7.24-7.35 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 326
7.24. As far as I can judge by conjecture, Xerxes gave the command for this digging out of pride, wishing to display his power and leave a memorial; with no trouble they could have drawn their ships across the isthmus, yet he ordered them to dig a canal from sea to sea, wide enough to float two triremes rowed abreast. The same men who were assigned the digging were also assigned to join the banks of the river Strymon by a bridge. 7.25. Thus Xerxes did this. He assigned the Phoenicians and Egyptians to make ropes of papyrus and white flax for the bridges, and to store provisions for his army, so that neither the army nor the beasts of burden would starve on the march to Hellas. ,After making inquiry, he ordered them to store it in the most fitting places, carrying it to the various places from all parts of Asia in cargo ships and transports. They brought most of it to the White Headland (as it is called) in Thrace; some were dispatched to Tyrodiza in the Perinthian country or to Doriscus, others to Eion on the Strymon or to Macedonia. 7.26. While these worked at their appointed task, all the land force had been mustered and was marching with Xerxes to Sardis, setting forth from Critalla in Cappadocia, which was the place appointed for gathering all the army that was to march with Xerxes himself by land. ,Now which of his governors received the promised gifts from the king for bringing the best-equipped army, I cannot say; I do not even know if the matter was ever determined. ,When they had crossed the river Halys and entered Phrygia, they marched through that country to Celaenae, where rises the source of the river Maeander and of another river no smaller, which is called Cataractes; it rises right in the market-place of Celaenae and issues into the Maeander. The skin of Marsyas the Silenus also hangs there; the Phrygian story tells that it was flayed off him and hung up by Apollo. 7.27. In this city Pythius son of Atys, a Lydian, sat awaiting them; he entertained Xerxes himself and all the king's army with the greatest hospitality, and declared himself willing to provide money for the war. ,When Pythius offered the money, Xerxes asked the Persians present who this Pythius was and how much wealth he possessed in making the offer. They said, “O king, this is the one who gave your father Darius the gift of a golden plane-tree and vine; he is now the richest man we know of after you.” 7.28. Xerxes marvelled at this last saying and next himself asked Pythius how much wealth he had. “O king,” said Pythius, “I will not conceal the quantity of my property from you, nor pretend that I do not know; I know and will tell you the exact truth. ,As soon as I learned that you were coming down to the Greek sea, I wanted to give you money for the war, so I inquired into the matter, and my reckoning showed me that I had two thousand talents of silver, and four million Daric staters of gold, lacking seven thousand. ,All this I freely give to you; for myself, I have a sufficient livelihood from my slaves and my farms.” 7.29. Thus he spoke. Xerxes was pleased with what he said and replied: “My Lydian friend, since I came out of Persia I have so far met with no man who was willing to give hospitality to my army, nor who came into my presence unsummoned and offered to furnish money for the war, besides you. ,But you have entertained my army nobly and offer me great sums. In return for this I give you these privileges: I make you my friend, and out of my own wealth I give you the seven thousand staters which will complete your total of four million, so that your four million not lack the seven thousand and the even number be reached by my completing it. ,Remain in possession of what you now possess, and be mindful to be always such as you are; neither for the present nor in time will you regret what you now do.” 7.30. Xerxes said this and made good his words, then journeyed ever onward. Passing by the Phrygian town called Anaua, and the lake from which salt is obtained, he came to Colossae, a great city in Phrygia; there the river Lycus plunges into a cleft in the earth and disappears, until it reappears about five stadia away; this river issues into the Maeander. ,From Colossae the army held its course for the borders of Phrygia and Lydia, and came to the city of Cydrara, where there stands a pillar set up by Croesus which marks the boundary with an inscription. 7.31. Passing from Phrygia into Lydia, he came to the place where the roads part; the road on the left leads to Caria, the one on the right to Sardis; on the latter the traveller must cross the river Maeander and pass by the city of Callatebus, where craftsmen make honey out of wheat and tamarisks. Xerxes went by this road and found a plane-tree, which he adorned with gold because of its beauty, and he assigned one of his immortals to guard it. On the next day he reached the city of the Lydians. 7.32. After he arrived in Sardis, he first sent heralds to Hellas to demand earth and water and to command the preparation of meals for the king. He sent demands for earth everywhere except to Athens and Lacedaemon. The reason for his sending for earth and water the second time was this: he fully believed that whoever had not previously given it to Darius' messengers would now be compelled to give by fear; so he sent out of desire to know this for certain. 7.33. After this he prepared to march to Abydos; meanwhile his men were bridging the Hellespont from Asia to Europe. On the Chersonese, which is on the Hellespont, between the city of Sestus and Madytus there is a broad headland running out into the sea opposite Abydos. It was here that not long afterwards the Athenians, when Xanthippus son of Ariphron was their general, took Artayctes, a Persian and the governor of Sestus, and crucified him alive; he had been in the habit of bringing women right into the temple of Protesilaus at Elaeus and doing impious deeds there. 7.34. The men who had been given this assignment made bridges starting from Abydos across to that headland; the Phoenicians one of flaxen cables, and the Egyptians a papyrus one. From Abydos to the opposite shore it is a distance of seven stadia. But no sooner had the strait been bridged than a great storm swept down, breaking and scattering everything. 7.35. When Xerxes heard of this, he was very angry and commanded that the Hellespont be whipped with three hundred lashes, and a pair of fetters be thrown into the sea. I have even heard that he sent branders with them to brand the Hellespont. ,He commanded them while they whipped to utter words outlandish and presumptuous, “Bitter water, our master thus punishes you, because you did him wrong though he had done you none. Xerxes the king will pass over you, whether you want it or not; in accordance with justice no one offers you sacrifice, for you are a turbid and briny river.” ,He commanded that the sea receive these punishments and that the overseers of the bridge over the Hellespont be beheaded.
18. Hebrew Bible, Zechariah, 6.12 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
6.12. "וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃", 6.12. "and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD;",
19. Isocrates, Panegyricus, 89 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 326
20. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 119, 120
132e. αὐτοῦ εἴδους μετέχειν; 132e. the same idea as its like? Ceph. Then it is impossible that anything be like the idea, or the idea like anything; for if they are alike, some further idea, in addition to the first, will always appear, and if that is like anything, still another,
21. Aristophanes, Birds, 694 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 121
694. γῆ δ' οὐδ' ἀὴρ οὐδ' οὐρανὸς ἦν: ̓Ερέβους δ' ἐν ἀπείροσι κόλποις
22. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122
23. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 326
24. Aristotle, Politics, 5.8.14 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 326
25. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 326
26. Anon., 1 Enoch, 8.1, 10.12, 13.1, 15.9, 54.5, 55.4 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113
8.1. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all 10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 13.1. And Enoch went and said: 'Azazel, thou shalt have no peace: a severe sentence has gone forth 13.1. Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers. 15.9. the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; 55.4. God, the Lord of Spirits. Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazel, and all his associates, and all his hosts in the name of the Lord of Spirits.'
27. Philo of Alexandria, On The Special Laws, 1.58 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128
1.58. But some men have gone to such a pitch of extravagant madness, that they have left themselves no retreat or way to repentance, but hasten onwards to the slavery and service of images made by hands, confessing it in distinct characters, not written on paper, as is the custom in the case of slaves, but branding the characters deep on their persons with a burning iron, in order that they may remain ineffacebly, for these things are not dimmed or weakened by time.XI.
28. Philo of Alexandria, On Dreams, 2.118-2.120 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 326
2.118. for he changed the nature of the elements of the earth and of the sea, giving land to the sea and sea to the land, by joining the Hellespont with a bridge, and breaking up Mount Athos into deep gulfs, which, being filled with sea, became so many new and artificially-cut seas, being entirely changed from the ancient course of nature. 2.119. And having worked wonders with respect to the earth, according to his wishes, he mounted up upon daring conceptions, like a miserable man as he was, contracting the guilt of impiety, and seeking to soar up to heaven, as if he would move what cannot be moved, and would subjugate the host of heaven, and, as the proverb has it, he began with a sacred thing. 2.120. For he aimed his arrows at the most excellent of the heavenly bodies, the sun, the ruler of the day, as if he had not himself been wounded by the invisible dart of insanity, not only because of his desiring things which were impossible, but such as were also most impious, either of which is a great disgrace to him who attempts them.
29. New Testament, 2 John, 12 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 123, 124
30. New Testament, Matthew, 3.11, 5.16, 7.5, 7.24-7.27, 18.10, 25.41 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 134, 181, 187, 255, 344
3.11. ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 5.16. οὕτως λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. 7.5. ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου. 7.24. Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 7.27. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. 18.10. Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 25.41. τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων Πορεύεσθε ἀπʼ ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ· 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. 7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall." 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels;
31. New Testament, 1 Timothy, 4.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113
4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,
32. New Testament, 1 Thessalonians, 5.21-5.22 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 485
5.21. πάντα [δὲ] δοκιμάζετε, τὸ καλὸν κατέχετε, 5.22. ἀπὸ παντὸςεἴδουςπονηροῦ ἀπέχεσθε. 5.21. Test all things, and hold firmly that which is good. 5.22. Abstain from every form of evil.
33. New Testament, Romans, 1.20-1.21, 1.25, 2.14, 2.26, 3.8, 6.15, 7.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122, 174, 175, 279, 280, 324, 325, 334
1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 2.14. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.26. ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; 3.8. καὶ μὴ καθὼς βλασφημούμεθα [καὶ] καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν. 6.15. Τί οὖν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο· 7.4. ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι ἵνα καρποφορήσωμεν τῷ θεῷ. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God.
34. New Testament, 1 Corinthians, 6.1-6.13, 6.16-6.18, 8.1-8.13, 9.4-9.5, 9.12, 9.17, 9.19, 9.25, 10.19-10.20, 10.25-10.32, 11.19, 13.1, 15.44 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130, 131, 323, 328, 329, 334, 485
6.1. Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων; 6.2. ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 6.3. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 6.4. βιωτικὰ μὲν οὖν κριτήρια ἐὰν ἔχητε, τοὺς ἐξουθενημένους ἐν τῇ ἐκκλησίᾳ, τούτους καθίζετε; πρὸς ἐντροπὴν ὑμῖν λέγω. 6.5. οὕτως οὐκ ἔνι ἐν ὑμῖν οὐδεὶς σοφὸς ὃς δυνήσεται διακρῖναι ἀνὰ μέσον τοῦ ἀδελφοῦ αὐτοῦ, 6.6. ἀλλὰ ἀδελφὸς μετὰ ἀδελφοῦ κρίνεται, καὶ τοῦτο ἐπὶ ἀπίστων; 6.7. ἤδη μὲν οὖν ὅλως ἥττημα ὑμῖν ἐστὶν ὅτι κρίματα ἔχετε μεθʼ ἑαυτῶν· διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; 6.8. ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ τοῦτο ἀδελφούς. 6.9. ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; Μὴ πλανᾶσθε· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται 6.10. οὔτε κλέπται οὔτε πλεονέκται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ κληρονομήσουσιν. 6.11. Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου [ἡμῶν] Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. 6.12. Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. 6.13. τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι· 6.16. ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν;Ἔσονταιγάρ, φησίν,οἱ δύο εἰς σάρκα μίαν. 6.17. ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν. 6.18. φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. 8.1. Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. 8.2. ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ. 8.3. εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι· εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπʼ αὐτοῦ. 8.4. Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς. 8.5. καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 8.6. [ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις· 8.7. τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 8.8. βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα, οὔτε ἐὰν φάγωμεν, περισσεύομεν. 8.9. βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. 8.10. ἐὰν γάρ τις ἴδῃ [σὲ] τὸν ἔχοντα γνῶσιν ἐν εἰδωλίῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; 8.11. ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς διʼ ὃν Χριστὸς ἀπέθανεν. 8.12. οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν εἰς Χριστὸν ἁμαρτάνετε. 8.13. διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω. 9.4. μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; 9.5. μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; 9.12. εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; ἀλλʼ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ χριστοῦ. 9.17. εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι. 9.19. Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· 9.25. πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 10.19. τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; 10.20. ἀλλʼ ὅτι ἃ θύουσιν [τὰ ἔθνη],δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 10.25. Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, 10.26. τοῦ κυρίουγὰρἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. 10.27. εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν· 10.28. ἐὰν δέ τις ὑμῖν εἴπῃ Τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε διʼ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν· 10.29. συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου· ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως; 10.30. εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ; 10.31. Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε. 10.32. ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 13.1. Καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον. 15.44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.4. If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly? 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 6.6. Butbrother goes to law with brother, and that before unbelievers! 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.8. No, but you yourselves do wrong, and defraud, and thatagainst your brothers. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals, 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.12. "All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.13. "Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh." 6.17. But he who is joined to the Lord isone spirit. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 8.12. Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ. 8.13. Therefore, if food causes my brother to stumble,I will eat no meat forevermore, that I don't cause my brother tostumble. 9.4. Have we no right to eat and to drink? 9.5. Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 9.12. If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist. 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience, 10.26. for "the earth is the Lord's, andits fullness." 10.27. But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience. 10.28. But ifanyone says to you, "This was offered to idols," don't eat it for thesake of the one who told you, and for the sake of conscience. For "theearth is the Lord's, and all its fullness." 10.29. Conscience, I say,not your own, but the other's conscience. For why is my liberty judgedby another conscience? 10.30. If I partake with thankfulness, why am Idenounced for that for which I give thanks? 10.31. Whether thereforeyou eat, or drink, or whatever you do, do all to the glory of God. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.
35. New Testament, 1 Peter, 2.16 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 174, 175
2.16. ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλʼ ὡς θεοῦ δοῦλοι. 2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God.
36. Pliny The Elder, Natural History, 35.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113, 333
37. New Testament, 2 Peter, 2.17-2.22 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 279, 280
2.17. οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. 2.18. ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους, 2.19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται. 2.20. εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων. 2.21. κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς· 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 2.18. For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 2.19. promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage. 2.20. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first. 2.21. For it would be better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire."
38. New Testament, 2 Corinthians, 2.17, 3.3, 4.5, 5.10, 5.17, 6.14-6.17, 7.1-7.2, 11.2-11.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 123, 124, 181, 324, 325, 326, 335
2.17. οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλʼ ὡς ἐξ εἰλικρινίας, ἀλλʼ ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν. 3.3. φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφʼ ἡμῶν,ἐνγεγραμμένηοὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐνπλαξὶν λιθίναιςἀλλʼ ἐνπλαξὶν καρδίαις σαρκίναις. 4.5. οὐ γὰρ ἑαυτοὺς κηρύσσομεν ἀλλὰ Χριστὸν Ἰησοῦν κύριον, ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Ἰησοῦν. 5.10. τοὺς γὰρ πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. 5.17. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά· 6.14. Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις· τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ, ἢ τίς κοινωνία φωτὶ πρὸς σκότος; 6.15. τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελίαρ, ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι 6.17. 7.1. ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας, ἀγαπητοί, καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ. Χωρήσατε ἡμᾶς· οὐδένα ἠδικήσαμεν, 7.2. οὐδένα ἐφθείραμεν, οὐδένα ἐπλεονεκτήσαμεν. 11.2. ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ χριστῷ· 11.3. φοβοῦμαι δὲ μή πως, ὡςὁ ὄφις ἐξηπάτησενΕὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν χριστόν.
39. New Testament, Apocalypse, 2.14-2.15, 9.10, 9.19 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 129, 130, 328
2.14. ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· 2.15. οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. 9.10. καὶ ἔχουσιν οὐρὰς ὁμοίας σκορπίοις καὶ κέντρα, καὶ ἐν ταῖς οὐραῖς αὐτῶν ἡ ἐξουσία αὐτῶν ἀδικῆσαι τοὺς ἀνθρώπους μῆνας πέντε. 9.19. ἡ γὰρ ἐξουσία τῶν ἵππων ἐν τῷ στόματι αὐτῶν ἐστὶν καὶ ἐν ταῖς οὐραῖς αὐτῶν· αἱ γὰρ οὐραὶ αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλάς, καὶ ἐν αὐταῖς ἀδικοῦσιν. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 9.10. They have tails like those of scorpions, and stings. In their tails they have power to harm men for five months. 9.19. For the power of the horses is in their mouths, and in their tails. For their tails are like serpents, and have heads, and with them they harm.
40. New Testament, Acts, 8.5, 8.10, 8.23, 15.1-15.29 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 78, 79, 130, 133, 174, 175, 322, 323
8.5. Φίλιππος δὲ κατελθὼν εἰς τὴν πόλιν τῆς Σαμαρίας ἐκήρυσσεν αὐτοῖς τὸν χριστόν. 8.10. ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.23. εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 15.1. ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι. 15.2. γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου. 15.3. Οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμαρίαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς. 15.4. παραγενόμενοι δὲ εἰς Ἰεροσόλυμα παρεδέχθησαν ἀπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετʼ αὐτῶν. 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 15.6. Συνήχθησάν τε οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἰδεῖν περὶ τοῦ λόγου τούτου. 15.7. Πολλῆς δὲ ζητήσεως γενομένης ἀναστὰς Πέτρος εἶπεν πρὸς αὐτούς Ἄνδρες ἀδελφοί, ὑμεῖς ἐπίστασθε ὅτι ἀφʼ ἡμερῶν ἀρχαίων ἐν ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου καὶ πιστεῦσαι, 15.8. καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν, 15.9. καὶ οὐθὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν. 15.10. νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν ὃν οὔτε οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι; 15.11. ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου Ἰησοῦ πιστεύομεν σωθῆναι καθʼ ὃν τρόπον κἀκεῖνοι. 15.12. Ἐσίγησεν δὲ πᾶν τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ Παύλου ἐξηγουμένων ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν διʼ αὐτῶν. 15.13. Μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη Ἰάκωβος λέγων Ἄνδρες ἀδελφοί, ἀκούσατέ μου. 15.14. Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ. 15.15. καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται 15.16. 15.17. 15.18. 15.19. διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν, 15.20. ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος· 15.21. Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. 15.22. Τότε ἔδοξε τοῖς ἀποστόλοις καὶ τοῖς πρεσβυτέροις σὺν ὅλῃ τῇ ἐκκλησίᾳ ἐκλεζαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Ἀντιόχειαν σὺν τῷ Παύλῳ καὶ Βαρνάβᾳ, Ἰούδαν τὸν καλούμενον Βαρσαββᾶν καὶ Σίλαν, ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς, 15.23. γράψαντες διὰ χειρὸς αὐτῶν Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν. 15.24. Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα, 15.25. ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ, 15.26. ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. 15.27. ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. 15.28. ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· 15.29. ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε. 8.5. Philip went down to the city of Samaria, and proclaimed to them the Christ. 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity." 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved." 15.2. Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 15.6. The apostles and the elders were gathered together to see about this matter. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 15.9. He made no distinction between us and them, cleansing their hearts by faith. 15.10. Now therefore why do you tempt God, that you should put a yoke on the neck of the disciples which neither our fathers nor we were able to bear? 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are." 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.15. This agrees with the words of the prophets. As it is written, 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up, 15.17. That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. 15.18. All his works are known to God from eternity.' 15.19. "Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God, 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath." 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.23. They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 15.24. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul, 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 15.27. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell."
41. New Testament, Titus, 3.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 117
3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. 3.11. knowing that such a one is perverted, and sins, being self-condemned.
42. Theon Aelius, Exercises, 3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 116
43. New Testament, James, 2.7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 174
2.7. οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφʼ ὑμᾶς; 2.7. Don't they blaspheme the honorable name by which you are called?
44. New Testament, Luke, 3.16 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128
3.16. ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάνης Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire,
45. New Testament, John, 1.14, 5.39 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 117, 344, 484
1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 5.39. ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 5.39. "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me.
46. New Testament, Colossians, 1.24 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 334
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;
47. New Testament, Ephesians, 1.21-1.22, 2.2-2.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79, 115, 328, 334
1.21. ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
48. New Testament, Galatians, 4.8, 5.17, 5.21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122, 128, 129, 344
4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. 5.21. φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God.
49. New Testament, 2 Timothy, 3.6-3.7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 482
3.6. ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.7. πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, 3.7. always learning, and never able to come to the knowledge of the truth.
50. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 126
51. Justin, Dialogue With Trypho, 34.8, 35.2, 35.6, 49.6, 52.3, 53.6, 80.4, 82.1, 82.3, 103.3-103.4, 113.3, 120.6, 139.4 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 77, 78, 79, 80, 130, 479, 480, 481
52. Athenagoras, Apology Or Embassy For The Christians, 24.2, 25.1 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 115
53. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79, 80
1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting.
54. Clement of Alexandria, Extracts From The Prophets, 25.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128
55. Clement of Alexandria, Excerpts From Theodotus, 1.3, 7.3, 13.4, 23.4-23.5, 24.1-24.2, 41.3 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 255, 280, 344
56. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
57. Clement of Alexandria, Exhortation To The Greeks, 2.13.4 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 127, 324, 325
58. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 15.3, 20.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
59. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
60. Aristides of Athens, Apology, 15.5 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
61. Tertullian, On Modesty, 12.4 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 133
62. Justin, First Apology, 11.1, 26.1, 26.3-26.5, 56.2 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 77, 78, 79, 80
26. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you.
63. Tertullian, Apology, 22.4, 23.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 115
22.4. et tenuitas sua. Multum spiritalibus viribus licet, ut invisibiles et insensibiles in effectu potius quam in actu suo appareant, si poma, si fruges nescio quod aurae latens vitium in flore praecipitat, in germine exanimat,in pubertate convulnerat, ac si caeca ratione temptatus aer pestilentes haustus suos offundit. 23.1. operari quod alienae praestat negotiationi! Aut si eadem et angeli et daemones operantur quae et dei vestri, ubi est ergo praecellentia divinitatis, quam utique superiorem omni potestate credendum est? Non ergo dignius praesumetur ipsos esse qui se deos faciant, cum eadem edant quae faciant deos credi, quam pares angelis et daemonibus deos esse?
64. Tertullian, On The Soul, 32.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 138
65. Tatian, Oration To The Greeks, 9.1 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 115
66. Hermogenes, On Types of Style, 8 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 116
67. Hermogenes, Rhetorical Exercises, 5 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 116
68. Hippolytus, Refutation of All Heresies, 5.2, 5.6.4, 5.8 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 479
5.2. These are the heads of very numerous discourses which (the Naassene) asserts James the brother of the Lord handed down to Mariamne. In order, then, that these impious (heretics) may no longer belie Mariamne or James, or the Saviour Himself, let us come to the mystic rites (whence these have derived their figment) - to a consideration, if it seems right, of both the Barbarian and Grecian (mysteries) - and let us see how these (heretics), collecting together the secret and ineffable mysteries of all the Gentiles, are uttering falsehoods against Christ, and are making dupes of those who are not acquainted with these orgies of the Gentiles. For since the foundation of the doctrine with them is the man Adam, and they say that concerning him it has been written, Who shall declare his generation? Isaiah 53:8 learn how, partly deriving from the Gentiles the undiscoverable and diversified generation of the man, they fictitiously apply it to Christ. Now earth, say the Greeks, gave forth a man, (earth) first bearing a goodly gift, wishing to become mother not of plants devoid of sense, nor beasts without reason, but of a gentle and highly favoured creature. It, however, is difficult, (the Naassene) says, to ascertain whether Alalcomeneus, first of men, rose upon the Boeotians over Lake Cephisus; or whether it were the Idaean Curetes, a divine race; or the Phrygian Corybantes, whom first the sun beheld springing up after the manner of the growth of trees; or whether Arcadia brought forth Pelasgus, of greater antiquity than the moon; or Eleusis (produced) Diaulus, an inhabitant of Raria; or Lemnus begot Cabirus, fair child of secret orgies; or Pallene (brought forth) the Phlegraean Alcyoneus, oldest of the giants. But the Libyans affirm that Iarbas, first born, on emerging from arid plains, commenced eating the sweet acorn of Jupiter. But the Nile of the Egyptians, he says, up to this day fertilizing mud, (and therefore) generating animals, renders up living bodies, which acquire flesh from moist vapour. The Assyrians, however, say that fish-eating Oannes was (the first man, and) produced among themselves. The Chaldeans, however, say that this Adam is the man whom alone earth brought forth. And that he lay iimate, unmoved, (and) still as a statue; being an image of him who is above, who is celebrated as the man Adam, having been begotten by many powers, concerning whom individually is an enlarged discussion. In order, therefore, that finally the Great Man from above may be overpowered, from whom, as they say, the whole family named on earth and in the heavens has been formed, to him was given also a soul, that through the soul he might suffer; and that the enslaved image may be punished of the Great and most Glorious and Perfect Man, for even so they call him. Again, then, they ask what is the soul, and whence, and what kind in its nature, that, coming to the man and moving him, it should enslave and punish the image of the Perfect Man. They do not, however, (on this point) institute an inquiry from the Scriptures, but ask this (question) also from the mystic (rites). And they affirm that the soul is very difficult to discover, and hard to understand; for it does not remain in the same figure or the same form invariably, or in one passive condition, that either one could express it by a sign, or comprehend it substantially. But they have these varied changes (of the soul) set down in the gospel inscribed according to the Egyptians. They are, then, in doubt, as all the rest of men among the Gentiles, whether (the soul) is at all from something pre-existent, or whether from the self-produced (one), or from a widespread Chaos. And first they fly for refuge to the mysteries of the Assyrians, perceiving the threefold division of the man; for the Assyrians first advanced the opinion that the soul has three parts, and yet (is essentially) one. For of soul, say they, is every nature desirous, and each in a different manner. For soul is cause of all things made; all things that are nourished, (the Naassene) says, and that grow, require soul. For it is not possible, he says, to obtain any nourishment or growth where soul is not present. For even stones, he affirms, are animated, for they possess what is capable of increase; but increase would not at any time take place without nourishment, for it is by accession that things which are being increased grow, but accession is the nourishment of things that are nurtured. Every nature, then, as of thins celestial and (the Naasene) says, of things celestial, and earthly, and infernal, desires a soul. And an entity of this description the Assyrians call Adonis or Endymion; and when it is styled Adonis, Venus, he says, loves and desires the soul when styled by such a name. But Venus is production, according to them. But whenever Proserpine or Cora becomes enamoured with Adonis, there results, he says, a certain mortal soul separated from Venus (that is, from generation). But should the Moon pass into concupiscence for Endymion, and into love of her form, the nature, he says, of the higher beings requires a soul likewise. But if, he says, the mother of the gods emasculate Attis, and herself has this (person) as an object of affection, the blessed nature, he says, of the supernal and everlasting (beings) alone recalls the male power of the soul to itself. For (the Naassene) says, there is the hermaphrodite man. According to this account of theirs, the intercourse of woman with man is demonstrated, in conformity with such teaching, to be an exceedingly wicked and filthy (practice). For, says (the Naassene), Attis has been emasculated, that is, he has passed over from the earthly parts of the nether world to the everlasting substance above, where, he says, there is neither female or male, but a new creature, a new man, which is hermaphrodite. As to where, however, they use the expression above, I shall show when I come to the proper place (for treating this subject). But they assert that, by their account, they testify that Rhea is not absolutely isolated, but - for so I may say - the universal creature; and this they declare to be what is affirmed by the Word. For the invisible things of Him are seen from the creation of the world, being understood by the things that are made by Him, even His eternal power and Godhead, for the purpose of leaving them without excuse. Wherefore, knowing God, they glorified Him not as God, nor gave Him thanks; but their foolish heart was rendered vain. For, professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into images of the likeness of corruptible man, and of birds, and four-footed beasts, and creeping things. Wherefore also God gave them up unto vile affections; for even their women did change the natural use into that which is against nature. What, however, the natural use is, according to them, we shall afterwards declare. And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly - now the expression that which is unseemly signifies, according to these (Naasseni), the first and blessed substance, figureless, the cause of all figures to those things that are moulded into shapes -and receiving in themselves that recompense of their error which was meet. Romans 1:20-27 For in these words which Paul has spoken they say the entire secret of theirs, and a hidden mystery of blessed pleasure, are comprised. For the promise of washing is not any other, according to them, than the introduction of him that is washed in, according to them, life-giving water, and anointed with ineffable ointment (than his introduction) into unfading bliss. But they assert that not only is there in favour of their doctrine, testimony to be drawn from the mysteries of the Assyrians, but also from those of the Phrygians concerning the happy nature - concealed, and yet at the same time disclosed - of things that have been, and are coming into existence, and moreover will be -(a happy nature) which, (the Naassene) says, is the kingdom of heaven to be sought for within a man.Luke 17:21 And concerning this (nature) they hand down an explicit passage, occurring in the Gospel inscribed according to Thomas, expressing themselves thus: He who seeks me, will find me in children from seven years old; for there concealed, I shall in the fourteenth age be made manifest. This, however, is not (the teaching) of Christ, but of Hippocrates, who uses these words: A child of seven years is half of a father. And so it is that these (heretics), placing the originative nature of the universe in causative seed, (and) having ascertained the (aphorism) of Hippocrates, that a child of seven years old is half of a father, say that in fourteen years, according to Thomas, he is manifested. This, with them, is the ineffable and mystical Logos. They assert, then, that the Egyptians, who after the Phrygians, it is established, are of greater antiquity than all mankind, and who confessedly were the first to proclaim to all the rest of men the rites and orgies of, at the same time, all the gods, as well as the species and energies (of things), have the sacred and august, and for those who are not initiated, unspeakable mysteries of Isis. These, however, are not anything else than what by her of the seven dresses and sable robe was sought and snatched away, namely, the pudendum of Osiris. And they say that Osiris is water. But the seven-robed nature, encircled and arrayed with seven mantles of ethereal texture - for so they call the planetary stars, allegorizing and denominating them ethereal robes - is as it were the changeable generation, and is exhibited as the creature transformed by the ineffable and unportrayable, and inconceivable and figureless one. And this, (the Naassene) says, is what is declared in Scripture, The just will fall seven times, and rise again. Proverbs 24:16; Luke 17:4 For these falls, he says, are the changes of the stars, moved by Him who puts all things in motion. They affirm, then, concerning the substance of the seed which is a cause of all existent things, that it is none of these, but that it produces and forms all things that are made, expressing themselves thus: I become what I wish, and I am what I am: on account of this I say, that what puts all things in motion is itself unmoved. For what exists remains forming all things, and nought of existing things is made. He says that this (one) alone is good, and that what is spoken by the Saviour is declared concerning this (one): Why do you say that am good? One is good, my Father which is in the heavens, who causes His sun to rise upon the just and unjust, and sends rain upon saints and sinners. Matthew 5:45 But who the saintly ones are on whom He sends the rain, and the sinners on whom the same sends the rain, this likewise we shall afterwards declare with the rest. And this is the great and secret and unknown mystery of the universe, concealed and revealed among the Egyptians. For Osiris, (the Naassene) says, is in temples in front of Isis; and his pudendum stands exposed, looking downwards, and crowned with all its own fruits of things that are made. And (he affirms) that such stands not only in the most hallowed temples chief of idols, but that also, for the information of all, it is as it were a light not set under a bushel, but upon a candlestick, proclaiming its message upon the housetops, in all byways, and all streets, and near the actual dwellings, placed in front as a certain appointed limit and termination of the dwelling, and that this is denominated the good (entity) by all. For they style this good-producing, not knowing what they say. And the Greeks, deriving this mystical (expression) from the Egyptians, preserve it until this day. For we behold, says (the Naassene), statues of Mercury, of such a figure honoured among them. Worshipping, however, Cyllenius with special distinction, they style him Logios. For Mercury is Logos, who being interpreter and fabricator of the things that have been made simultaneously, and that are being produced, and that will exist, stands honoured among them, fashioned into some such figure as is the pudendum of a man, having an impulsive power from the parts below towards those above. And that this (deity) - that is, a Mercury of this description - is, (the Naassene) says, a conjurer of the dead, and a guide of departed spirits, and an originator of souls; nor does this escape the notice of the poets, who express themselves thus:- Cyllenian Hermes also called The souls of mortal suitors. Not Penelope's suitors, says he, O wretches! But (souls) awakened and brought to recollection of themselves, From honour so great, and from bliss so long. That is, from the blessed man from above, or the primal man or Adam, as it seems to them, souls have been conveyed down here into a creation of clay, that they may serve the Demiurge of this creation, Ialdabaoth, a fiery God, a fourth number; for so they call the Demiurge and father of the formal world:- And in hand he held a lovely Wand of gold that human eyes enchants, of whom he will, and those again who slumber rouses. This, he says, is he who alone has power of life and death. Concerning this, he says, it has been written, You shall rule them with a rod of iron. The poet, however, he says, being desirous of adorning the incomprehensible (potency) of the blessed nature of the Logos, invested him with not an iron, but golden wand. And he enchants the eyes of the dead, as he says, and raises up again those that are slumbering, after having been roused from sleep, and after having been suitors. And concerning these, he says, the Scripture speaks: Awake you that sleep, and arise, and Christ will give you light. Ephesians 5:14 This is the Christ who, he says, in all that have been generated, is the portrayed Son of Man from the unportrayable Logos. This, he says, is the great and unspeakable mystery of the Eleusinian rites, Hye, Cye. And he affirms that all things have been subjected unto him, and this is that which has been spoken, Their sound is gone forth unto all the earth, Romans 10:18 just as it agrees with the expressions, Mercury waving his wand, guides the souls, but they twittering follow. I mean the disembodied spirits follow continuously in such a way as the poet by his imagery delineates, using these words:- And as when in the magic cave's recess Bats humming fly, and when one drops From ridge of rock, and each to other closely clings. The expression rock, he says, he uses of Adam. This, he affirms, is Adam: The chief corner-stone become the head of the corner. For that in the head the substance is the formative brain from which the entire family is fashioned.Ephesians 3:15 Whom, he says, I place as a rock at the foundations of Zion. Allegorizing, he says, he speaks of the creation of the man. The rock is interposed (within) the teeth, as Homer says, enclosure of teeth, that is, a wall and fortress, in which exists the inner man, who there has fallen from Adam, the primal man above. And he has been severed without hands to effect the division, and has been borne down into the image of oblivion, being earthly and clayish. And he asserts that the twittering spirits follow him, that is, the Logos:- Thus these, twittering, came together: and then the souls. That is, he guides them; Gentle Hermes led through wide-extended paths. That is, he says, into the eternal places separated from all wickedness. For where, he says, did they come from:- O'er ocean's streams they came, and Leuca's cliff, And by the portals of the sun and land of dreams. This, he says, is ocean, generation of gods and generation of men ever whirled round by the eddies of water, at one time upwards, at another time downwards. But he says there ensues a generation of men when the ocean flows downwards; but when upwards to the wall and fortress and the cliff of Luecas, a generation of gods takes place. This, he asserts, is that which has been written: I said, You are gods, and all children of the highest; If you hasten to fly out of Egypt, and repair beyond the Red Sea into the wilderness, that is, from earthly intercourse to the Jerusalem above, which is the mother of the living; Galatians 4:26 If, moreover, again you return into Egypt, that is, into earthly intercourse, you shall die as men. For mortal, he says, is every generation below, but immortal that which is begotten above, for it is born of water only, and of spirit, being spiritual, not carnal. But what (is born) below is carnal, that is, he says, what is written. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. John 3:6 This, according to them, is the spiritual generation. This, he says, is the great Jordan Joshua 3:7-17 which, flowing on (here) below, and preventing the children of Israel from departing out of Egypt- I mean from terrestrial intercourse, for Egypt is with them the body - Jesus drove back, and made it flow upwards. 5.8. Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ.
69. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 476
70. Tertullian, Against Marcion, 4.6 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 477
4.6. But we now advance a step further on, and challenge (as we promised to do) the very Gospel of Marcion, with the intention of thus proving that it has been adulterated. For it is certain that the whole aim at which he has strenuously laboured even in the drawing up of his Antitheses, centres in this, that he may establish a diversity between the Old and the New Testaments, so that his own Christ may be separate from the Creator, as belonging to this rival god, and as alien from the law and the prophets. It is certain, also, that with this view he has erased everything that was contrary to his own opinion and made for the Creator, as if it had been interpolated by His advocates, while everything which agreed with his own opinion he has retained. The latter statements we shall strictly examine; and if they shall turn out rather for our side, and shatter the assumption of Marcion, we shall embrace them. It will then become evident, that in retaining them he has shown no less of the defect of blindness, which characterizes heresy, than he displayed when he erased all the former class of subjects. Such, then, is to be the drift and form of my little treatise; subject, of course, to whatever condition may have become requisite on both sides of the question. Marcion has laid down the position, that Christ who in the days of Tiberius was, by a previously unknown god, revealed for the salvation of all nations, is a different being from Him who was ordained by God the Creator for the restoration of the Jewish state, and who is yet to come. Between these he interposes the separation of a great and absolute difference - as great as lies between what is just and what is good; as great as lies between the law and the gospel; as great, (in short,) as is the difference between Judaism and Christianity. Hence will arise also our rule, by which we determine that there ought to be nothing in common between the Christ of the rival god and the Creator; but that (Christ) must be pronounced to belong to the Creator, if He has administered His dispensations, fulfilled His prophecies, promoted His laws, given reality to His promises, revived His mighty power, remoulded His determinations, expressed His attributes, His properties. This law and this rule I earnestly request the reader to have ever in his mind, and so let him begin to investigate whether Christ be Marcion's or the Creator's.
71. Origen, Homilies On Exodus, 3.2 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
72. Origen, Homilies On Judges, 8.1 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
73. Origen, Selections On Psalms, 3.2-3.3 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
74. Origen, Homilies On Numbers, 9.1 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 485
75. Origen, Homilies On Leviticus, 13.4, 14.2 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
76. Origen, Homilies On Luke, 16.6 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 479
77. Origen, Homilies On Joshua, 13.3, 15.1, 18.3 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
78. Origen, Homiliae In Genesim (In Catenis), 2.4, 3.3 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
79. Origen, Fragments On 1 Corinthians, 3.9-3.15, 12.3 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 478, 483, 484
80. Porphyry, On Abstinence, 4.18.1 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 332
81. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 114 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
82. Origen, Commentary On Genesis, 32.12.133 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 478
83. Eusebius of Caesarea, Preparation For The Gospel, 15.5.2 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122
84. Eusebius of Caesarea, Ecclesiastical History, 4.22.5, 5.8.9 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 80, 255
4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ. 5.8.9. And he refers to Justin the Martyr, and to Ignatius, using testimonies also from their writings. Moreover, he promises to refute Marcion from his own writings, in a special work.
85. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent.
86. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 131, 133
74a. רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב 74a. b Rav Pappa says: /b The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated b with regard to /b a young woman who was b seduced, and /b in the case of seduction b all agree /b that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual., b Abaye says: /b The ruling of the mishna is stated b with regard to /b a young woman who was raped in a case b where /b one was b able to save /b her by injuring the pursuer b in one of his limbs, /b so that it was not necessary to kill him in order to achieve her rescue, b and it is /b in accordance with the opinion of b Rabbi Yonatan ben Shaul. As it is taught /b in a i baraita /i : b Rabbi Yonatan ben Shaul says: /b If b a pursuer was pursuing another to kill him, and /b one was b able to save /b the pursued party without killing the pursuer, but instead by injuring him b in one of his limbs, but he did not save him /b in this manner and rather chose to kill him, b he is executed on his account /b as a murderer.,The Gemara explains: b What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive /b and strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). b And /b concerning this b Rabbi Elazar says: The verse is speaking of striving to kill, /b where each man was trying to kill the other. The proof is b that it is written: “But if any harm ensues, then you shall give life for life” /b (Exodus 21:23), and if there was no intention to kill, why should he be executed? b And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” /b teaching that he must pay the monetary value of the fetus to the woman’s husband., b Granted, if you say /b that in a case where one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he may not save /b the pursued party b at /b the cost of the pursuer’s b life, /b and if he killed the pursuer rather than injure him he is liable to receive the death penalty, b that is how you find /b the possibility b that /b the one who ultimately struck the woman b would be punished. /b This would be in a case b where it was possible to save /b the man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, b in one of his limbs. /b In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine., b But if you say /b that even if one is b able to save /b the pursued party by injuring the pursuer b in one of his limbs, he can also save him at /b the cost of the pursuer’s b life, how can you find /b the possibility b that /b the one who ultimately struck the woman b would be punished? /b When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the i halakha /i is that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: b Perhaps it is different here because /b his two liabilities are not on account of the same person; rather, his liability to be put to b death is on account of this /b person, the man with whom he fought, b while /b his liability to give b payment is on account of that /b person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There b is no difference. As Rava says: /b If b a pursuer was pursuing another /b to kill him, b and /b during the course of the chase the pursuer b broke vessels /b belonging b either to the person being pursued or to anyone else, /b he is b exempt /b from paying for the broken vessels. b What is the reason /b for this? The reason is that b he is liable to be killed, /b since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: b And /b if b the pursued /b party b broke vessels /b while fleeing from the pursuer, if those vessels b belonged to the pursuer, /b the pursued party is b exempt. /b But if they b belonged to anyone /b else, he is b liable /b to pay for them. The Gemara explains: If the vessels b belonged to the pursuer, /b he is b exempt. /b The reason for this is b so that the /b pursuer’s b property should not be more precious to /b the pursuer b than his /b own b body. /b Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged b to anyone /b else, he is b liable, as he saved himself at /b the expense of b another’s property, /b and that other person should not have to suffer a loss on his account.,Rava continues: b But /b if one b pursuer was pursuing /b another b pursuer /b in order b to save him, /b i.e., if he was trying to save the person being pursued by killing the pursuer, b and /b while doing so b he broke vessels /b belonging b either to the pursuer or to the one being pursued, or to anyone /b else, he is b exempt /b from paying for them. The Gemara comments: This b is not by /b strict b law, /b as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is b because if you do not say /b that he is exempt, it will b be found that no person will save another from a pursuer, /b as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: b But /b with regard to b one who pursues an animal /b to sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: One who /b seeks to b worship idols may be saved /b from transgressing b at /b the cost of b his life. /b This is derived b through an i a fortiori /i /b inference: b If /b to avoid b the degradation of an ordinary /b person, such as in the case of a rapist who degrades his victim, b he can be saved /b even b at /b the cost of b his life, all the more so /b is it b not /b clear that one may kill the transgressor to avoid b the degrading of /b the honor of b God /b through the worship of idols? The Gemara asks: b But does /b the court b administer punishment /b based b on /b an i a fortiori /i b inference? /b The Gemara answers: Rabbi Shimon ben Yoḥai b maintains /b that the court b administers punishment /b based b on /b an i a fortiori /i b inference. /b , b It is taught /b in a i baraita /i : b Rabbi Elazar, son of Rabbi Shimon, says: One who /b seeks to b desecrate Shabbat may be saved /b from transgressing even b at /b the cost of b his life. /b The Gemara explains that Rabbi Elazar b holds in accordance with /b the opinion of b his father, /b Rabbi Shimon, b who says: /b The court b administers punishment /b based b on /b an i a fortiori /i b inference, and /b the i halakha /i with regard to one who desecrates b Shabbat is derived from /b the i halakha /i with regard to b idol worship /b by way of a verbal analogy between the word b “desecration” /b mentioned in the context of Shabbat and the word b “desecration” /b mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: /b The Sages who discussed this issue b counted /b the votes of those assembled b and concluded in the upper story of the house of Nitza in /b the city of b Lod: /b With regard to b all /b other b transgressions in the Torah, if a person is told: Transgress /b this prohibition b and you will not be killed, he may transgress /b that prohibition b and not be killed, /b because the preserving of his own life overrides all of the Torah’s prohibitions. This is the i halakha /i concerning all prohibitions b except for /b those of b idol worship, forbidden sexual relations, and bloodshed. /b Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: b And /b should one b not /b transgress the prohibition of b idol worship /b to save his life? b But isn’t it taught /b in a i baraita /i : b Rabbi Yishmael said: From where /b is it derived b that if a person is told: Worship idols and you will not be killed, from where /b is it derived b that he should worship /b the idol b and not be killed? The verse states: /b “You shall keep My statutes and My judgments, which a person shall do, b and he shall live by them” /b (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, b but /b they were b not /b given so b that /b one will b die due to their /b observance.,The i baraita /i continues: One b might /b have thought that it is permitted to worship the idol in this circumstance b even in public, /b i.e., in the presence of many people. Therefore, b the verse states: “Neither shall you profane My holy name; but I will be hallowed /b among the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: b Those /b in the upper story of the house of Nitza b stated /b their opinion b in accordance with /b the opinion of b Rabbi Eliezer. As it is taught /b in a i baraita /i that b Rabbi Eliezer says: /b It is stated: b “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” /b (Deuteronomy 6:5). b If it is stated: “With all your soul,” why is it /b also b stated: “With all your might,” /b which indicates with all your material possessions? b And if it is stated: “With all your might,” why is it /b also b stated: “With all your soul”? /b One of these clauses seems to be superfluous.,Rather, this serves to teach that b if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” /b That person must be willing to sacrifice even his life to sanctify God’s name. b And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” /b That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of b forbidden sexual relations and /b the prohibition of b bloodshed? /b This is b in accordance with /b the opinion b of Rabbi /b Yehuda HaNasi. b As it is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; b for as when a man rises against his neighbor, and slays him, /b so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? b But what do we learn /b here b from a murderer? /b , b Now, /b the mention of murder b came /b in order b to teach /b a i halakha /i about the betrothed young woman, b and it turns out /b that, in addition, b it derives /b a i halakha /i from that case. The Torah b juxtaposes /b the case of b a murderer to /b the case of b a betrothed young woman /b to indicate that b just as /b in the case of a betrothed young woman b one may save her at /b the cost of the rapist’s b life, so too, /b in the case of b a murderer, one may save /b the potential victim b at /b the cost of the murderer’s b life. /b , b And /b conversely, the Torah b juxtaposes a betrothed young woman to a murderer /b to indicate that b just as /b with regard to a potential b murderer, /b the i halakha /i is that if one was ordered to murder another, b he must be killed and not transgress /b the prohibition of bloodshed, b so too, /b with regard to b a betrothed young woman, /b if she is faced with rape, b she must be killed and not transgress /b the prohibition of forbidden sexual relations.,The Gemara asks: b From where do we /b derive this i halakha /i with regard to b a murderer himself, /b that one must allow himself to be killed rather than commit murder? The Gemara answers: b It is /b based on b logical reasoning /b that one life is not preferable to another, and therefore there is no need for a verse to teach this i halakha /i . The Gemara relates an incident to demonstrate this: b As /b when b a certain person came before Rabba and said to him: The lord of my place, /b a local official, b said to me: Go kill so-and-so, and if not I will kill you, /b what shall I do? Rabba b said to him: /b It is preferable that b he should kill you and you should not kill. Who is to say that your blood is redder /b than his, that your life is worth more than the one he wants you to kill? b Perhaps that man’s blood is redder. /b This logical reasoning is the basis for the i halakha /i that one may not save his own life by killing another.,§ b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said /b that b Rabbi Yoḥa /b said: The Sages b taught /b that one is permitted to transgress prohibitions in the face of mortal danger b only when it is not a time of /b religious b persecution. But in a time of /b religious b persecution, /b when the gentile authorities are trying to force Jews to violate their religion, b even /b if they issued a decree about b a minor mitzva, one must be killed and not transgress. /b , b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: Even when /b it is b not a time of /b religious b persecution, /b the Sages b said /b that one is permitted to transgress a prohibition in the face of mortal danger b only /b when he was ordered to do so b in private. But /b if he was ordered to commit a transgression b in public, even /b if they threaten him with death if he does not transgress b a minor mitzva, he must be killed and not transgress. /b ,The Gemara asks: b What is a minor mitzva /b for this purpose? b Rava bar Yitzḥak says /b that b Rav says: /b
87. Origen, Against Celsus, 1.69, 2.16, 2.27, 3.12, 3.13, 3.23, 4.2, 4.92, 5.59, 5.61, 5.62, 5.63, 5.64, 5.65-7.61, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 6.38, 6.39, 6.43, 7.40, 8.11 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 481, 482, 483, 484
6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions.
88. Epiphanius, Panarion, 31.9.3, 32.3.4, 32.7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 138, 254, 333
89. Aphthonius, Progymnasmata, 5 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 116
90. Ptolemy, De Resurrectione, 10  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 87
91. Origen, Hom. 1 Reg., 1.10  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491
92. Ptolemy, De Rebaptismate, 16  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113
93. Pliny The Elder, Elenchos, 4.28-4.42, 6.39  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 113
94. Ptolemy, Epistle To Flora, 7.9  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 87
95. Strabo, Geography, 15.1.59-15.1.60  Tagged with subjects: •paganism, heresy assimilated to Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 331
15.1.59. Megasthenes divides the philosophers again into two kinds, the Brachmanes and the Garmanes. The Brachmanes are held in greater repute, for they agree more exactly in their opinions. Even from the time of their conception in the womb they are under the care and guardianship of learned men, who go to the mother, and seem to perform some incantation for the happiness and welfare of the mother and the unborn child, but in reality they suggest prudent advice, and the mothers who listen to them most willingly are thought to be the most fortunate in their offspring. After the birth of the children, there is a succession of persons who have the care of them, and as they advance in years, masters more able and accomplished succeed.The philosophers live in a grove in front of the city within a moderate-sized enclosure. Their diet is frugal, and they lie upon straw pallets and on skins. They abstain from animal food, and from sexual intercourse with women; their time is occupied in grave discourse, and they communicate with those who are inclined to listen to them; but the hearer is not permitted to speak or cough, or even to spit on the ground; otherwise, he is expelled that very day from their society, on the ground of having no control over himself. After living thirty-seven years in this manner, each individual retires to his own possessions, and lives with less restraint, wearing robes of fine linen, and rings of gold, but without profuseness, upon the hands and in the ears. They eat the flesh of animals, of those particularly which do not assist man in his labour, and abstain from hot and seasoned food. They have as many wives as they please with a view to numerous offspring, for from many wives greater advantages are derived.As they have no slaves, they require more the services, which are at hand, of their children.The Brachmanes do not communicate their philosophy to their wives, for fear they should divulge to the profane, if they became depraved, anything which ought to be concealed or lest they should abandon their husbands in case they became good (philosophers) themselves. For no one who despises alike pleasure and pain, life and death, is willing to be subject to the authority of another; and such is the character of a virtuous man and a virtuous woman.They discourse much on death, for it is their opinion that the present life is the state of one conceived in the womb, and that death to philosophers is birth to a real and a happy life. They therefore discipline themselves much to prepare for death, and maintain that nothing which happens to man is bad or good, for otherwise the same things would not be the occasion of sorrow to some and of joy to others, opinions being merely dreams, nor that the same persons could be affected with sorrow and joy by the same things, on different occasions.With regard to opinions on physical phenomena, they display, says Megasthenes, great simplicity, their actions being better than their reasoning, for their belief is chiefly founded on fables. On many subjects their sentiments are the same as those of the Greeks. According to the Brachmanes, the world was created, and is liable to corruption; it is of a spheroidal figure; the god who made and governs it pervades the whole of it; the principles of all things are different, but the principle of the world's formation was water; in addition to the four elements there is a fifth nature, of which the heavens and the stars are composed; the earth is situated in the centre of the universe. Many other peculiar things they say of the principle of generation and of the soul. They invent fables also, after the manner of Plato, on the immortality of the soul, and on the punishments in Hades, and other things of this kind. This is the account which Megasthenes gives of the Brachmanes. 15.1.60. of the Garmanes, the most honourable, he says, are the Hylobii, who live in the forests, and subsist on leaves and wild fruits: they are clothed with garments made of the bark of trees, and abstain from commerce with women and from wine. The kings hold communication with them by messengers, concerning the causes of things, and through them worship and supplicate the Divinity.Second in honour to the Hylobii, are the physicians, for they apply philosophy to the study of the nature of man. They are of frugal habits, but do not live in the fields, and subsist upon rice and meal, which every one gives when asked, and receive them hospitably. They are able to cause persons to have a numerous offspring, and to have either male or female children, by means of charms. They cure diseases by diet, rather than by medicinal remedies. Among the latter, the most in repute are unguents and cataplasms. All others they suppose partake greatly of a noxious nature.Both this and the other class of persons practise fortitude, as well in supporting active toil as in enduring suffering, so that they will continue a whole day in the same posture, without motion.There are enchanters and diviners, versed in the rites and customs relative to the dead, who go about villages and towns begging. There are others who are more civilized and better informed than these, who inculcate the vulgar opinions concerning Hades, which, according to their ideas, tend to piety and sanctity. Women study philosophy with some of them, but abstain from sexual intercourse.