| 1. Hebrew Bible, Genesis, 13.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 4 |
2. Anon., Testament of Naphtali, 8.7-8.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 | 8.7. For the commandments of the law are twofold, And through prudence must they be fulfilled. 8.8. For there is a season for a man to embrace his wife, And a season to abstain therefrom for his prayer. 8.9. So, then, there are two commandments; and, unless they be done in due order, they bring very great sin upon men. |
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3. New Testament, Colossians, 2.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 208| 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, | 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, |
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| 4. New Testament, Apocalypse, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211 |
5. New Testament, 1 Corinthians, 10.1-10.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 208| 10.1. Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, 10.2. καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, 10.3. καὶ πάντες [τὸ αὐτὸ] πνευματικὸν βρῶμα ἔφαγον 10.4. καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· | 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. |
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6. New Testament, 1 Peter, 5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211| 5.8. Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν· | 5.8. Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. |
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7. Anon., Epistle of Barnabas, 10.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 84 | 10.9. Concerning meats then Moses received three decrees to this effect and uttered them in a spiritual sense; but they accepted them according to the lust of the flesh, as though they referred to eating. |
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| 8. Ptolemy, Syntaxis Mathematica, 5.7.1-5.7.2 (1st cent. CE - missingth cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 120 |
| 9. Lucian, The Lover of Lies, 31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211 |
| 10. Anon., Didascalia Apostolorum, 12, 2018-01-0300:00:00, 22, 23, 26 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 94, 97, 98, 99, 194 |
| 11. Anon., Marytrdom of Polycarp, 18.2-18.3 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 97 |
12. Anon., Leviticus Rabba, 15.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191| 15.5. מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן? אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר, מַה כְּתִיב בַּתְרֵיהּ: אָדָם כִּי יִהְיֶה בְעוֹר בְּשָׂרוֹ, וְכִי מָה עִנְיַן זֶה לָזֶה, אָמַר רַבִּי תַּנְחוּם בְּרַבִּי חֲנִילָאי מָשָׁל לַחֲמוֹרָה שֶׁרָעֲתָה וְנִכְוֵית וְיָצָא בְּנָהּ כָּווּי, מִי גָרַם לַוָּלָד שֶׁיֵּצֵא כָּווּי שֶׁנִּכְוֵת אִמּוֹ, כָּךְ מִי גָרַם לַוָּלָד שֶׁיִּהְיֶה מְצֹרָע אִמּוֹ שֶׁלֹּא שִׁמְּרָה יְמֵי נִדָּתָהּ. אָמַר רַבִּי אָבִין מָשָׁל לְגִנַּת יָרָק שֶׁהַמַּעְיָן לְתוֹכָהּ כָּל זְמַן שֶׁהַמַּעְיָן לְתוֹכָהּ הִיא עוֹשָׂה כְּרִיכִין, כָּךְ כָּל מִי שֶׁהוֹלֵךְ אֵצֶל אִשְׁתּוֹ נִדָּה עוֹשֶׂה בָּנִים מְצֹרָעִים. רַבִּי אָבִין קָרָא עֲלֵיהּ (ירמיה לא, כח): אָבוֹת אָכְלוּ בֹסֶר וְשִׁנֵּי בָנִים תִּקְהֶינָה, וְהֵן קוֹרְאִין עַל אֲבוֹתֵיהֶם (איכה ה, ז): אֲבֹתֵינוּ חָטְאוּ וְאֵינָם וַאֲנַחְנוּ עֲוֹנֹתֵיהֶם סָבָלְנוּ. | |
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| 13. Clement of Alexandria, Miscellanies, 4.25.158 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 94 |
14. Anon., Acts of Thomas, 170 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 97 | 170. Now it came to pass after a long time that one of the children of Misdaeus the king was smitten by a devil, and no man could cure him, for the devil was exceeding fierce. And Misdaeus the king took thought and sad: I will go and open the sepulchre, and take a bone of the apostle of God and hang it upon my son and he shall be healed. But while Misdaeus thought upon this, the apostle Thomas appeared to him and said unto him: Thou believedst not on a living man, and wilt thou believe on the dead? yet fear not, for my Lord Jesus Christ hath compassion on thee and pitieth thee of his goodness. And he went and opened the sepulchre, but found not the apostle there, for one of the brethren had stolen him away and taken him unto Mesopotamia; but from that place where the bones of the apostle had lain Misdaeus took dust and put it about his son's neck, saying: I believe on thee, Jesu Christ, now that he hath left me which troubleth men and opposeth them lest they should see thee. And when he had hung it upon his son, the lad became whole. Misdaeus the king therefore was also gathered among the brethren, and bowed his head under the hands of Siphor the priest; and Siphor said unto the brethren: Pray ye for Misdaeus the king, that he may obtain mercy of Jesus Christ, and that he may no more remember evil against him. They all therefore, with one accord rejoicing, made prayer for him; and the Lord that loveth men, the King of Kings and Lord of lords, granted Misdaeus also to have hope in him; and he was gathered with the multitude of them that had believed in Christ, glorifying the Father and the Son and the Holy Ghost, whose is power and adoration, now and for ever and world without end. Amen. [U (and Syr.) ends: The acts of Judas Thomas the apostle are completed, which he did in India, fulfilling the commandment of him that sent him. Unto whom be glory, world without end. Amen. |
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| 15. Athanasius, Life of Anthony, 39.3, 51.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 16. Origen, Homilies On Leviticus, 3.3.4-3.3.5, 7.6-7.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 208 |
17. Origen, Against Celsus, 8.29 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 208 | 8.29. But it is to be observed that the Jews, who claim for themselves a correct understanding of the law of Moses, carefully restrict their food to such things as are accounted clean, and abstain from those that are unclean. They also do not use in their food the blood of an animal nor the flesh of an animal torn by wild beasts, and some other things which it would take too long for us at present to detail. But Jesus, wishing to lead all men by His teaching to the pure worship and service of God, and anxious not to throw any hindrance in the way of many who might be benefited by Christianity, through the imposition of a burdensome code of rules in regard to food, has laid it down, that not that which goes into the mouth defiles a man, but that which comes out of the mouth; for whatsoever enters in at the mouth goes into the belly, and is cast out into the draught. But those things which proceed out of the mouth are evil thoughts when spoken, murders, adulteries, fornications, thefts, false witness, blasphemies. Paul also says, Meat commends us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. Wherefore, as there is some obscurity about this matter, without some explanation is given, it seemed good to the apostles of Jesus and the elders assembled together at Antioch, and also, as they themselves say, to the Holy Spirit, to write a letter to the Gentile believers, forbidding them to partake of those things from which alone they say it is necessary to abstain, namely, things offered to idols, things strangled, and blood. |
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18. Origen, Commentary On Matthew, 9.42.2, 11.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 208, 211 | 11.12. And He called to Him the multitude and said to them, Hear and understand, etc. Matthew 15:10 We are clearly taught in these words by the Saviour that, when we read in Leviticus and Deuteronomy the precepts about meat clean and unclean, for the transgression of which we are accused by the material Jews and by the Ebionites who differ little from them, we are not to think that the scope of the Scripture is found in any superficial understanding of them. For if not that which enters into the mouth defiles the man, but that which proceeds out of the mouth, Matthew 15:11 and especially when, according to Mark, the Saviour said these things making all meats clean, Mark 7:19 manifestly we are not defiled when we eat those things which the Jews who desire to be in bondage to the letter of the law declare to be unclean, but we are then defiled when, whereas our lips ought to be bound with perception and we ought to make for them what we call a balance and weight, Sirach 28:25 we speak offhand and discuss matters we ought not, from which there comes to us the spring of sins. And it is indeed becoming to the law of God to forbid those things which arise from wickedness, and to enjoin those things which tend to virtue, but as for things which are in their own nature indifferent to leave them in their own place, as they may, according to our choice and the reason which is in us, be done ill if we sin in them, but if rightly directed by us be done well. And any one who has carefully thought on these matters will see that, even in those things which are thought to be good, it is possible for a man to sin who has taken them up in an evil way and under the impulse of passion, and that these things called impure may be considered pure, if used by us in accordance with reason. As, then, when the Jew sins his circumcision shall be reckoned for uncircumcision, but when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision, Romans 2:25-26 so those things which are thought to be pure shall be reckoned for impure in the case of him who does not use them fittingly, nor when one ought, nor as far as he ought, nor for what reason he ought. But as for the things which are called impure, All things become pure to the pure, for, To them that are defiled and unbelieving nothing is pure, since both their minds and their conscience are defiled. Titus 1:15 And when these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, Whether you eat or drink or whatsoever other thing ye do, do all to the glory of God. 1 Corinthians 10:31 And if it be necessary to delineate the foods which are unclean according to the Gospel, we will say that they are such as are supplied by covetousness, and are the result of base love of gain, and are taken up from love of pleasure, and from deifying the belly which is treated with honour, when it, with its appetites, and not reason, rules our souls. But as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for he that doubts, according to the Apostle, is condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin. Romans 14:23 He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood; but he eats not of faith who is in doubt about any of these things. And the man who knowing that they have been sacrificed to demons nevertheless uses them, becomes a communicant with demons, while at the same time, his imagination is polluted with reference to demons participating in the sacrifice. And the Apostle, however, knowing that it is not the nature of meats which is the cause of injury to him who uses them or of advantage to him who refrains from their use, but opinions and the reason which is in them, said, But meat commends us not to God, for neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 And since he knew that those who have a loftier conception of what things are pure and what impure according to the law, turning aside from the distinction about the use of things pure and impure, and superstition, I think, in respect of things being different, become indifferent to the use of meats, and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, Let no man therefore judge you in meat or in drink, etc., Colossians 2:16 teaching us that the things according to the letter are a shadow, but that the true thoughts of the law which are stored up in them are the good things to come, in which one may find what are the pure spiritual meats of the soul, and what are the impure foods in false and contradictory words which injure the man who is nourished in them, For the law had a shadow of the good things to come. Hebrews 10:1 |
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| 19. Pseudo Clementine Literature, Homilies, 3.24, 9.10, 19.22 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 20. Nag Hammadi, The Teachings of Silvanus, 105.26-106.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211 |
| 21. Jerome, Commentary On Ezekiel, 18.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 22. Anon., Bundahishn, 3.5.15-3.5.16 (5th cent. CE - 7th cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 23. Anon., Avot Derabbi Nathan B, 9 (6th cent. CE - 8th cent. CE) Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 24. Anon., Apocalypse of Moses, 16 Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211 |
| 25. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 15.5 Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 26. Anon., Desc. Ad Infer., 20 Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 97 |
| 27. Tacitus, Tibullus, 22 Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 28. Sophocles, Stobaeus, 11 Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
| 29. Pseuod-Aristotle, Ath. Pol., 4.3.2 Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 120 |
| 30. Dead Sea Scrolls, 4Q471A, 73 Tagged with subjects: •polemic with jewish practices Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 191 |
