1. Hebrew Bible, Deuteronomy, 32.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 167| 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ | 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. . |
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| 2. Hebrew Bible, Psalms, 69.1-69.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •martyrdom of polycarp intra-ecclesial dialogue Found in books: Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 15 |
3. Hebrew Bible, 1 Kings, 12.33 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •polycarp, martyrdom of Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 183| 12.33. וַיַּעַל עַל־הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה בְּבֵית־אֵל בַּחֲמִשָּׁה עָשָׂר יוֹם בַּחֹדֶשׁ הַשְּׁמִינִי בַּחֹדֶשׁ אֲשֶׁר־בָּדָא מלבד [מִלִּבּוֹ] וַיַּעַשׂ חָג לִבְנֵי יִשְׂרָאֵל וַיַּעַל עַל־הַמִּזְבֵּחַ לְהַקְטִיר׃ | 12.33. And he went up unto the altar which he had made in Beth-el on the fifteenth day in the eighth month, even in the month which he had devised of his own heart; and he ordained a feast for the children of Israel, and went up unto the altar, to offer. |
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4. Septuagint, 4 Maccabees, 7.14, 13.12, 17.20-17.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •polycarp, martyrdom of Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 105 | 7.14. in spirit through reason; and by reason like that of Isaac he rendered the many-headed rack ineffective. 13.12. and another reminded them, "Remember whence you came, and the father by whose hand Isaac would have submitted to being slain for the sake of religion." 17.21. the tyrant was punished, and the homeland purified -- they having become, as it were, a ransom for the sin of our nation. 17.22. And through the blood of those devout ones and their death as an expiation, divine Providence preserved Israel that previously had been afflicted. |
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| 5. Dead Sea Scrolls, War Scroll, 12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •martyrdom of polycarp model for christians Found in books: Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 4 |
| 6. Septuagint, Ecclesiasticus (Siracides), b5.6, b4.3, a5.6, a6, b6.1-2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 93 |
| 7. Cicero, Tusculan Disputations, 2.22.53 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp, and origins of martyrdom •martyrdom of polycarp, portrayal of polycarp Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 75 |
8. Anon., Testament of Levi, 15.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 105 | 15.4. And if you were not to receive mercy through Abraham, Isaac, and Jacob, our fathers, not one of our seed should be left upon the earth. |
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9. Hebrew Bible, Daniel, 3, 6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 9 | 6. Then these presidents and satraps came tumultuously to the king, and said thus unto him: ‘King Darius, live for ever!,Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.’,Then they came near, and spoke before the king concerning the king’s interdict: ‘Hast thou not signed an interdict, that every man that shall make petition unto any god or man within thirty days, save of thee, O king, shall be cast into the den of lions?’ The king answered and said: ‘The thing is true, according to the law of the Medes and Persians, which altereth not.’,Then said Daniel unto the king: ‘O king, live for ever!,And Darius the Mede received the kingdom, being about threescore and two years old.,Then the king went to his palace, and passed the night fasting; neither were diversions brought before him; and his sleep fled from him.,I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel; For He is the living God, And stedfast for ever, And His kingdom that which shall not be destroyed, And His dominion shall be even unto the end;,So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.,Then this Daniel distinguished himself above the presidents and the satraps, because a surpassing spirit was in him; and the king thought to set him over the whole realm.,Then said these men: ‘We shall not find any occasion against this Daniel, except we find it against him in the matter of the law of his God.’,And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.,Then these men came tumultuously unto the king, and said unto the king: ‘Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed.’,He delivereth and rescueth, And He worketh signs and wonders In heaven and in earth; Who hath delivered Daniel from the power of the lions.’,And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel.,Then these men came tumultuously, and found Daniel making petition and supplication before his God.,And when he came near unto the den to Daniel, he cried with a pained voice; the king spoke and said to Daniel: ‘O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions?’,All the presidents of the kingdom, the prefects and the satraps, the ministers and the governors, have consulted together that the king should establish a statute, and make a strong interdict, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions.,My God hath sent His angel, and hath shut the lions’mouths, and they have not hurt me; forasmuch as before Him innocency was found in me; and also before thee, O king, have I done no hurt.’,Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spoke and said unto Daniel: ‘Thy God whom thou servest continually, He will deliver thee.’,Then the presidents and the satraps sought to find occasion against Daniel as touching the kingdom; but they could find no occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.,It pleased Darius to set over the kingdom a hundred and twenty satraps, who should be throughout the whole kingdom;,And the king commanded, and they brought those men that had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and they had not come to the bottom of the den, when the lions had the mastery of them, and broke all their bones in pieces.,Then was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he had trusted in his God.,Wherefore king Darius signed the writing and the interdict.,Then answered they and said before the king: ‘That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.’,Then king Darius wrote unto all the peoples, nations, and languages, that dwell in all the earth: ‘Peace be multiplied unto you.,and over them three presidents, of whom Daniel was one; that these satraps might give account unto them, and that the king should have no damage.,Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him; and he laboured till the going down of the sun to deliver him.,Then the king arose very early in the morning, and went in haste unto the den of lions. |
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10. Septuagint, 2 Maccabees, 6.18-6.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 167 | 6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life. 21 Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king, 22 so that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them. 23 But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades. 24 "Such pretense is not worthy of our time of life," he said, "lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion, 25 and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age. 26 For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty. 27 Therefore, by manfully giving up my life now, I will show myself worthy of my old age 28 and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws." When he had said this, he went at once to the rack. 29 And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness. 6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.' 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.' 6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.' 6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.' 6.30. When he was about to die under the blows, he groaned aloud and said: "It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him." 31 So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation. 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' |
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11. Vergil, Eclogues, 4.28-4.45 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •polycarp, martyrdom of Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 237 | 4.28. their udders swollen with milk, while flocks afield 4.29. hall of the monstrous lion have no fear. 4.30. Thy very cradle shall pour forth for thee 4.31. caressing flowers. The serpent too shall die, 4.32. die shall the treacherous poison-plant, and far 4.33. and wide Assyrian spices spring. But soon 4.34. as thou hast skill to read of heroes' fame, 4.35. and of thy father's deeds, and inly learn 4.36. what virtue is, the plain by slow degree 4.37. with waving corn-crops shall to golden grow, 4.38. from the wild briar shall hang the blushing grape, 4.39. and stubborn oaks sweat honey-dew. Nathle 4.40. yet shall there lurk within of ancient wrong 4.41. ome traces, bidding tempt the deep with ships, 4.42. gird towns with walls, with furrows cleave the earth. 4.43. Therewith a second Tiphys shall there be, 4.44. her hero-freight a second Argo bear; 4.45. new wars too shall arise, and once again |
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| 12. Livy, Per., 2.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 4, 95 |
13. Ignatius, To The Ephesians, 13.1, 15.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 205, 208; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 57 | 13.1. Do your diligence therefore to meet together more frequently for thanksgiving to God and for His glory. For when ye meet together frequently, the powers of Satan are cast down; and his mischief cometh to nought in the concord of your faith. 15.1. It is better to keep silence and to be, than to talk and not to be. It is a fine thing to teach, if the speaker practise. Now there is one teacher, who spake and it came to pass: yea and even the things which He hath done in silence are worthy of the Father. |
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14. Ignatius, To The Romans, 1.1, 3.2, 4.2, 5.2, 6.2, 7.2, 9.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165, 166; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 67 | 1.1. Forasmuch as in answer to my prayer to God it hath been granted me to see your godly counteces, so that I have obtained even more than I asked; for wearing bonds in Christ Jesus I hope to salute you, if it be the Divine will that I should be counted worthy to reach unto the end; 3.2. Only pray that I may have power within and without, so that I may not only say it but also desire it; that I may not only be called a Christian, but also be found one. For if I shall be found so, then can I also be called one, and be faithful then, when I am no more visible to the world. 4.2. Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God. 5.2. May I have joy of the beasts that have been prepared for me; and I pray that I may find them prompt; nay I will entice them that they may devour me promptly, not as they have done to some, refusing to touch them through fear. Yea though of themselves they should not be willing while I am ready, I myself will force them to it. 6.2. Bear with me, brethren. Do not hinder me from living; do not desire my death. Bestow not on the world one who desireth to be God's, neither allure him with material things. Suffer me to receive the pure light. When I am come thither, then shall I be a man. 7.2. Let not envy have a home in you. Even though I myself, when I am with you, should beseech you, obey me not; but rather give credence to these things which I write to you. [For] I write to you in the midst of life, yet lusting after death. My lust hath been crucified, and there is no fire of material longing in me, but only water living +and speaking+ in me, saying within me, Come to the Father. 9.3. My spirit saluteth you, and the love of the churches which received me in the name of Jesus Christ, not as a mere wayfarer: for even those churches which did not lie on my route after the flesh went before me from city to city. |
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| 15. Ignatius, To The Smyrnaeans, 8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 69 |
16. Ignatius, To The Trallians, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •polycarpe (martyr, martyrdom of) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 157 | 10. But if it were as certain persons who are godless, that is unbelievers, say, that He suffered only in semblance, being themselves mere semblance, why am I in bonds? And why also do I desire to fight with wild beasts? So I die in vain. Truly then I lie against the Lord. |
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17. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 164, 167, 168, 178| 5.5. הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: | 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.” |
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18. Ignatius, To Polycarp, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •polycarpe (martyr, martyrdom of) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165 | 7.1. Seeing that the church which is in Antioch of Syria hath peace, as it hath been reported to me, through your prayers, I myself also have been the more comforted since God hath banished my care; if so be I may through suffering attain unto God, that I may be found a disciple through your intercession. 7.1. They therefore that gainsay the good gift of God perish by their questionings. But it were expedient for them to have love, that they may also rise again. |
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| 19. Tacitus, Histories, 1.65 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •martyrdom of polycarp, as letter Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 103 |
20. New Testament, 1 Corinthians, 2.9, 7.21-7.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 206; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 93| 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 7.21. δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλʼ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. 7.22. ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ. 7.23. τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων. 7.24. ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ. | 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. |
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21. New Testament, 1 Timothy, 2.8-2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 165| 2.8. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. 2.9. Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, 2.10. ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν. 2.11. Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ· 2.12. διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ. 2.13. Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα· 2.14. καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. 2.15. σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. | 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. |
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22. New Testament, 2 Timothy, 1.5, 2.11-2.14, 2.16, 2.18, 2.23, 3.2-3.6, 3.11-3.17, 4.2, 4.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 165, 171| 1.5. ἵνα χαρᾶς πληρωθῶ ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου Λωίδι καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί. 2.11. πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συνζήσομεν· 2.12. εἰ ὑπομένομεν, καὶ συμβασιλεύσομεν· εἰ ἀρνησόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς· 2.13. εἰ ἀπιστοῦμεν, ἐκεῖνος πιστὸς μένει, ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται. 2.14. Ταῦτα ὑπο μίμνησκε, διαμαρτυρόμενος ἐνώπιον τοῦ θεοῦ, μὴ λογομαχεῖν, ἐπʼ οὐδὲν χρήσιμον, ἐπὶ καταστροφῇ τῶν ἀκουόντων. 2.16. τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, 2.18. οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσιν τήν τινων πίστιν. 2.23. τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτοῦ, εἰδὼς ὅτι γεννῶσι μάχας· 3.2. ἔσονται γὰρ οἱ ἄνθρωποι φίλαυτοι, φιλάργυροι ἀλαζόνες, ὑπερήφανοι, βλάσφημοι, γονεῦσιν ἀπειθεῖς, ἀχάριστοι, ἀνόσιοι, 3.3. ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, 3.4. προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, 3.5. ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. 3.6. ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, 3.11. διωγμοῖς, τοῖς παθήμασιν, οἷά μοι ἐγένετο ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις, οἵους διωγμοὺς ὑπήνεγκα· καὶ ἐκ πάντων με ἐρύσατο ὁ κύριος. 3.12. καὶ πάντες δὲ οἱ θέλοντες ζῇνεὐσεβῶς ἐν Χριστῷ Ἰησοῦ διωχθήσονται· 3.13. πονηροὶ δὲ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. 3.14. σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες, 3.15. καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.16. πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, 3.17. ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. 4.2. κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ. 4.5. σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάlt*gtησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον. | 1.5. having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also. 2.11. This saying is faithful: For if we died with him, We will also live with him. 2.12. If we endure, We will also reign with him. If we deny him, He also will deny us. 2.13. If we are faithless, He remains faithful. He can't deny himself. 2.14. Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear. 2.16. But shun empty chatter, for they will proceed further in ungodliness, 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good, 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 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, 3.11. persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me. 3.12. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. 3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, 3.17. that the man of God may be complete, thoroughly equipped for every good work. 4.2. preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching. 4.5. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. |
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23. New Testament, Acts, 18.3, 21.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 165; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 56| 18.3. καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρʼ αὐτοῖς καὶ ἠργάζοντο, ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ. διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, 21.13. τότε ἀπεκρίθη [ὁ] Παῦλος Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; ἐγὼ γὰρ οὐ μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς Ἰερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου Ἰησοῦ. | 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus." |
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24. New Testament, Apocalypse, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrdom of polycarp, dating of Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 184| 2.3. καὶ ὑπομονὴν ἔχεις, καὶ ἐβάστασας διὰ τὸ ὄνομά μου, καὶ οὐ κεκοπίακες. | 2.3. You have perseverance and have endured for my name's sake, and have not grown weary. |
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25. New Testament, Galatians, 5.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrdom of polycarp,and acts of justin and his companions Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 93| 5.1. Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.— | 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. |
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26. New Testament, Hebrews, 12.22-12.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrdom of polycarp Found in books: Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96| 12.22. ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει 12.23. καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, καὶ κριτῇ θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων, 12.24. καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ. | 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect, 12.24. to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. |
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27. New Testament, Romans, 9.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrdom of polycarp Found in books: Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96| 9.25. ὡς καὶ ἐν τῷ Ὠσηὲ λέγει | 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved." |
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28. New Testament, John, 19.34, 19.36, 20.30-20.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •polycarp, martyrdom of, and christ’s crucifixion •polycarp, martyrdom of, and sensory experience •polycarp, martyrdom of, as sacrifice •polycarp, martyrdom of •martyrdom of polycarp •martyrdom of polycarp, portrayal of polycarp Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 207; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 74| 19.34. ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. 19.36. ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ Ὀστοῦν οὐ συντριβήσεται αὐτοῦ. 20.30. Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν, ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ 20.31. βιβλίῳ τούτῳ· ταῦτα δὲ γέγραπται ἵνα πιστεύητε ὅτι Ἰησοῦς ἐστὶν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ. | 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 19.36. For these things happened, that the Scripture might be fulfilled, "A bone of him will not be broken." 20.30. Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. |
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29. New Testament, Luke, 3.22, 13.24, 22.3, 23.34, 23.47 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp, dating of •polycarp, martyrdom of, and christ’s crucifixion •polycarp, martyrdom of, and sensory experience •polycarp, martyrdom of, as sacrifice •martyrdom of polycarp ascent •martyrdom of polycarp devil •martyrdom of polycarp passion narrative •polycarp, martyrdom of Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 207; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 61; Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 56, 95, 127| 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 13.24. ὅτι πολλοί, λέγω ὑμῖν, ζητήσουσιν εἰσελθεῖν καὶ οὐκ ἰσχύσουσιν, 22.3. Εἰσῆλθεν δὲ Σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα· 23.34. ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. 23.47. Ἰδὼν δὲ ὁ ἑκατοντάρχης τὸ γενόμενον ἐδόξαζεν τὸν θεὸν λέγων Ὄντως ὁ ἄνθρωπος οὗτος δίκαιος ἦν. | 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 13.24. "Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able. 22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.47. When the centurion saw what was done, he glorified God, saying, "Certainly this was a righteous man." |
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30. New Testament, Mark, 1.10-1.11, 15.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •polycarp, martyrdom of, and christ’s crucifixion •polycarp, martyrdom of, and sensory experience •polycarp, martyrdom of, as sacrifice •martyrdom of polycarp •martyrdom of polycarp, dating of •polycarp, martyrdom of Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 207; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 61| 1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11. καὶ φωνὴ [ἐγένετο] ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 15.39. Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν Ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν. | 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!" |
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31. New Testament, Matthew, 3.16-3.17, 7.13-7.14, 23.8-23.10, 27.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 206, 207; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 61; Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 127| 3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17. καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. 7.13. Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς· 7.14. ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 23.10. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός· 27.54. Ὁ δὲ ἑκατόνταρχος καὶ οἱ μετʼ αὐτοῦ τηροῦντες τὸν Ἰησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ γινόμενα ἐφοβήθησαν σφόδρα, λέγοντες Ἀληθῶς θεοῦ υἱὸς ἦν οὗτος. | 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased." 7.13. "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.14. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 27.54. Now the centurion, and those who were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, "Truly this was the Son of God." |
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| 32. Polycarp of Smyrna, Letter To The Philippians, 13, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 157 |
| 33. Anon., Didache, 93 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •martyrdom of polycarp Found in books: Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96 |
34. New Testament, 1 Peter, 1.1, 1.3, 1.17, 2.10-2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp term martys Found in books: Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 9; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96| 1.1. ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ Βιθυνίας, 1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν, 1.17. καὶ εἰπατέρα ἐπικαλεῖσθετὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε· 2.10. οἵ ποτεοὐ λαὸςνῦν δὲλαὸς θεοῦ,οἱοὐκ ἠλεημένοινῦν δὲἐλεηθέντες. 2.11. Ἀγαπητοί, παρακαλῶ ὡςπαροίκους καὶ παρεπιδήμουςἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς· | 1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead, 1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: 2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. 2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; |
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35. Ignatius, To The Magnesians, 7.1, 13.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •martyrdom of polycarp Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 57 | 7.1. Therefore as the Lord did nothing without the Father, [being united with Him], either by Himself or by the Apostles, so neither do ye anything without the bishop and the presbyters. And attempt not to think anything right for yourselves apart from others: but let there be one prayer in common, one supplication, one mind, one hope, in love and in joy unblameable, which is Jesus Christ, than whom there is nothing better. 13.2. Be obedient to the bishop and to one another, as Jesus Christ was to the Father [according to the flesh], and as the Apostles were to Christ and to the Father, that there may be union both of flesh and of spirit. |
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| 36. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 164, 167, 168, 178 |
| 37. Tosefta, Hulin, 2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 178 |
| 38. Tertullian, On Monogamy, 10.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333 |
| 39. Tertullian, On The Crown, 1.4.4-1.4.5, 3.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp, dating of •martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 184 |
| 40. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 184 |
| 41. Anon., Acts of Philip, 4.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •polycarpe (martyr, martyrdom of) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 99 |
42. Lucian, The Passing of Peregrinus, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •polycarpe (martyr, martyrdom of) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 98 | 12. into prison. This was the very thing to lend an air to his favourite arts of clap-trap and wonder-working; he was now a made man. The Christians took it all very seriously: he was no sooner in prison, than they began trying every means to get him out again, — but without success. Everything else that could be done for him they most devoutly did. They thought of nothing else. Orphans and ancient widows might be seen hanging about the prison from break of day. Their officials bribed the gaolers to let them sleep inside with him. Elegant dinners were conveyed in; their sacred writings were read; and our old friend Peregrine (as he was still called in those days) became for them "the modern Socrates." 12. This was the very thing to lend an air to his favourite arts of clap trap and wonder working; he was now a made man. The Christians took it all very seriously: he was no sooner in prison, than they began trying every means to get him out again,–but without success. Everything else that could be done for him they most devoutly did. They thought of nothing else. Orphans and ancient widows might be seen hanging about the prison from break of day. Their officials bribed the gaolers to let them sleep inside with him. Elegant dinners were conveyed in; their sacred writings were read; and our old friend Peregrine (as he was still called in those days) became for them “the modern Socrates.” |
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43. Anon., Sifre Deuteronomy, 307 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 167 | 307. (Devarim 32:4) "The rock ( |
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| 44. Palestinian Talmud, Berachot, 9.7, 14b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 167 |
45. Irenaeus, Refutation of All Heresies, 3.3.4, 5.5.4, 5.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 157; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 65 | 3.3.4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles. 5.28. Inasmuch, then, as in this world (aiwni) some persons betake themselves to the light, and by faith unite themselves with God, but others shun the light, and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it, and from the good things contained in it; but for those in darkness, that they may partake in its calamities. And on this account He says, that those upon the right hand are called into the kingdom of heaven, but that those on the left He will send into eternal fire for they have deprived themselves of all good.,And for this reason the apostle says: "Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness." For when he (Antichrist) is come, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God, so that his dupes may adore him as the Christ; wherefore also shall he deservedly "be cast into the lake of fire:" [this will happen according to divine appointment], God by His prescience foreseeing all this, and at the proper time sending such a man, "that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness;" whose coming John has thus described in the Apocalypse: "And the beast which I had seen was like unto a leopard, and his feet as of a bear, and his mouth as the mouth of a lion; and the dragon conferred his own power upon him, and his throne, and great might. And one of his heads was as it were slain unto death; and his deadly wound was healed, and all the world wondered after the beast. And they worshipped the dragon because he gave power to the beast; and they worshipped the beast, saying, Who is like unto this beast, and who is able to make war with him? And there was given unto him a mouth speaking great things, and blasphemy and power was given to him during forty and two months. And he opened his mouth for blasphemy against God, to blaspheme His name and His tabernacle, and those who dwell in heaven. And power was given him over every tribe, and people, and tongue, and nation. And all who dwell upon the earth worshipped him, [every one] whose name was not written in the book of the Lamb slain from the foundation of the world. If any one have ears, let him hear. If any one shall lead into captivity, he shall go into captivity. If any shall slay with the sword, he must be slain with the sword. Here is the endurance and the faith of the saints." After this he likewise describes his armour-bearer, whom he also terms a false prophet: "He spake as a dragon, and exercised all the power of the first beast in his sight, and caused the earth, and those that dwell therein, to adore the first beast, whose deadly wound was healed. And he shall perform great wonders, so that he can even cause fire to descend from heaven upon the earth in the sight of men, and he shall lead the inhabitants of the earth astray." Let no one imagine that he performs these wonders by divine power, but by the working of magic. And we must not be surprised if, since the demons and apostate spirits are at his service, he through their means performs wonders, by which he leads the inhabitants of the earth astray. John says further: "And he shall order an image of the beast to be made, and he shall give breath to the image, so that the image shall speak; and he shall cause those to be slain who will not adore it." He says also: "And he will cause a mark [to be put] in the forehead and in the fight hand, that no one may be able to buy or sell, unless he who has the mark of the name of the beast or the number of his name; and the number is six hundred and sixty- six," that is, six times a hundred, six times ten, and six units. [He gives this] as a summing up of the whole of that apostasy which has taken place during six thousand years.,For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: "Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works." This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.,And therefore throughout all time, man, having been moulded at the beginning by the hands of God, that is, of the Son and of the Spirit, is made after the image and likeness of God: the chaff, indeed, which is the apostasy, being cast away; but the wheat, that is, those who bring forth fruit to God in faith, being gathered into the barn. And for this cause tribulation is necessary for those who are saved, that having been after a manner broken up, and rendered fine, and sprinkled over by the patience of the Word of God, and set on fire [for purification], they may be fitted for the royal banquet. As a certain man of ours said, when he was condemned to the wild beasts because of his testimony with respect to God: "I am the wheat of Christ, and am ground by the teeth of the wild beasts, that I may be found the pure bread of God." |
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46. Anon., Marytrdom of Polycarp, 1, 1.1, 1.2, 2.1, 2.3, 3.2, 4, 4.1, 4.4, 5.1, 5.2, 6.2, 7.1, 7.2, 7.3, 8.1, 8.2, 9, 9.1, 9.2, 9.3-11.2, 9.3, 10, 10.1, 12.1, 12.2-13.1, 12.2, 12.3, 13.1, 13.3, 14.1, 14.2, 15.1, 15.1-16.1, 15.2, 16.1, 16.2, 17, 17.2, 17.3, 18, 18.3, 19, 19.1, 19.2, 20.1, 20.2, 21, 22.1, 22.2, 22.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 206; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 105; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165 | 14.1. 1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee! |
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| 47. Pliny The Younger, Letters, 96-97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 171 |
48. Tatian, Oration To The Greeks, 19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •martyrdom, of polycarp Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 284 | 19. But do you, who have not the perception of these things, be instructed by us who know them: though you do profess to despise death, and to be sufficient of yourselves for everything. But this is a discipline in which your philosophers are so greatly deficient, that some of them receive from the king of the Romans 600 aurei yearly, for no useful service they perform, but that they may not even wear a long beard without being paid for it! Crescens, who made his nest in the great city, surpassed all men in unnatural love (παιδεραστία), and was strongly addicted to the love of money. Yet this man, who professed to despise death, was so afraid of death, that he endeavoured to inflict on Justin, and indeed on me, the punishment of death, as being an evil, because by proclaiming the truth he convicted the philosophers of being gluttons and cheats. But whom of the philosophers, save you only, was he accustomed to inveigh against? If you say, in agreement with our tenets, that death is not to be dreaded, do not court death from an insane love of fame among men, like Anaxagoras, but become despisers of death by reason of the knowledge of God. The construction of the world is excellent, but the life men live in it is bad; and we may see those greeted with applause as in a solemn assembly who know not God. For what is divination? And why are you deceived by it? It is a minister to you of worldly lusts. You wish to make war, and you take Apollo as a counsellor of slaughter. You want to carry off a maiden by force, and you select a divinity to be your accomplice. You are ill by your own fault; and, as Agamemnon wished for ten councillors, so you wish to have gods with you. Some woman by drinking water gets into a frenzy, and loses her senses by the fumes of frankincense, and you say that she has the gift of prophecy. Apollo was a prognosticator and a teacher of soothsayers: in the matter of Daphne he deceived himself. An oak, forsooth, is oracular, and birds utter presages! And so you are inferior to animals and plants! It would surely be a fine thing for you to become a divining rod, or to assume the wings of a bird! He who makes you fond of money also foretells your getting rich; he who excites to seditions and wars also predicts victory in war. If you are superior to the passions, you will despise all worldly things. Do not abhor us who have made this attainment, but, repudiating the demons, follow the one God. All things John 1:3 were made by Him, and without Him not one thing was made. If there is poison in natural productions, this has supervened through our sinfulness. I am able to show the perfect truth of these things; only do you hearken, and he who believes will understand. |
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49. Anon., The Acts of John, 72 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333 | 72. Now on the next day John came, accompanied by Andronicus and the brethren, to the sepulchre at dawn, it being now the third day from Drusiana's death, that we might break bread there. And first, when they set out, the keys were sought for and could not be found; but John said to Andronicus: It is quite right that they should be lost, for Drusiana is not in the sepulchre; nevertheless, let us go, that thou mayest not be neglectful, and the doors shall be opened of themselves, even as the Lord hath done for us many such things. |
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| 50. Pliny The Younger, Letters, 96-97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 171 |
| 51. Tertullian, Apology, 39.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333 |
52. Eusebius of Caesarea, Ecclesiastical History, 1.13, 3.36, 3.36.2-3.36.11, 4.15.1-4.15.48, 4.16.1-4.16.9, 5.1.60-5.1.63, 5.5.3, 7.14, 8.6.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 68 | 5.1.61. So various was their conduct toward us; but we were in deep affliction because we could not bury the bodies. For neither did night avail us for this purpose, nor did money persuade, nor entreaty move to compassion; but they kept watch in every way, as if the prevention of the burial would be of some great advantage to them.In addition, they say after other things: |
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| 53. Origen, Commentary On John, 28.23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp, dating of Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 184 |
| 54. Origen, On Prayer, 20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •polycarpe (martyr, martyrdom of) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 157 |
| 55. Babylonian Talmud, Avodah Zarah, 8b, 17b-18a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 167 |
56. Babylonian Talmud, Berachot, 61b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 167| 61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור: | 61b. and the lungs draw all kinds of liquids, the liver becomes angry, the gall bladder injects a drop of gall into the liver and allays anger, the spleen laughs, the maw grinds the food, and the stomach brings sleep, the nose awakens. If they reversed roles such that the organ which brings on sleep were to awaken, or the organ which awakens were to bring on sleep, the individual would gradually deteriorate. It was taught: If both bring on sleep or both awaken, the person immediately dies.,With regard to one’s inclinations, it was taught in a baraita that Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” (Psalms 109:22); the evil inclination has been completely banished from his heart. The evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” (Psalms 36:2). Middling people are ruled by both the good and evil inclinations, as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” (Psalms 109:31).,Rabba said: People like us are middling. Abaye, his student and nephew, said to him: If the Master claims that he is merely middling, he does not leave room for any creature to live. If a person like you is middling, what of the rest of us?,And Rava said: The world was created only for the sake of the full-fledged wicked or the full-fledged righteous; others do not live complete lives in either world. Rava said: One should know of himself whether or not he is completely righteous, as if he is not completely righteous, he knows that his life will be a life of suffering. Rav said: The world was only created for the wicked Ahab ben Omri and for Rabbi Ḥanina ben Dosa. The Gemara explains: For Ahab ben Omri, this world was created, as he has no place in the World-to-Come, and for Rabbi Ḥanina ben Dosa, the World-to-Come was created.,We learned in our mishna the explanation of the verse: “And you shall love the Lord your God with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when it was taught in a baraita: Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? Conversely, if it stated: “With all your might,” why does it state: “With all your soul”? Rather, this means that if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; one must give his soul in sanctification of God. And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; with all your assets. Rabbi Akiva says: “With all your soul” means: Even if God takes your soul.,The Gemara relates at length how Rabbi Akiva fulfilled these directives. The Sages taught: One time, after the bar Kokheva rebellion, the evil empire of Rome decreed that Israel may not engage in the study and practice of Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah study. Pappos said to him: Akiva, are you not afraid of the empire?,Rabbi Akiva answered him: I will relate a parable. To what can this be compared? It is like a fox walking along a riverbank when he sees fish gathering and fleeing from place to place. rThe fox said to them: From what are you fleeing? rThey said to him: We are fleeing from the nets that people cast upon us. rHe said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? rThe fish said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in the water, our natural habitat which gives us life, then in a habitat that causes our death, all the more so. rThe moral is: So too, we Jews, now that we sit and engage in Torah study, about which it is written: “For that is your life, and the length of your days” (Deuteronomy 30:20), we fear the empire to this extent; if we proceed to sit idle from its study, as its abandonment is the habitat that causes our death, all the more so will we fear the empire.,The Sages said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. Rabbi Akiva said to him: Pappos, who brought you here? Pappos replied: Happy are you, Rabbi Akiva, for you were arrested on the charge of engaging in Torah study. Woe unto Pappos who was seized on the charge of engaging in idle matters.,The Gemara relates: When they took Rabbi Akiva out to be executed, it was time for the recitation of Shema. And they were raking his flesh with iron combs, and he was reciting Shema, thereby accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, as you suffer, you recite Shema? He said to them: All my days I have been troubled by the verse: With all your soul, meaning: Even if God takes your soul. I said to myself: When will the opportunity be afforded me to fulfill this verse? Now that it has been afforded me, shall I not fulfill it? He prolonged his uttering of the word: One, until his soul left his body as he uttered his final word: One. A voice descended from heaven and said: Happy are you, Rabbi Akiva, that your soul left your body as you uttered: One.,The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? As it is stated: “From death, by Your hand, O Lord, from death of the world” (Psalms 17:14); Your hand, God, kills and does not save. God said the end of the verse to the ministering angels: “Whose portion is in this life.” And then a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, as your portion is already in eternal life.,We learned in the mishna that one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. Limiting this halakha, Rav Yehuda said that Rav said: They only said this halakha with regard to irreverent behavior from Mount Scopus [Tzofim] and within, and specifically areas from where one can see the Temple. It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only said this halakha with regard to Mount Scopus and within, when one can see, and when there is no fence obstructing his view, and when the Divine Presence is resting there, i.e., when the Temple is standing.,In this context, the Sages taught: One who defecates in Judea should not defecate when facing east and west, for then he is facing Jerusalem; rather he should do so facing north and south. But in the Galilee which is north of Jerusalem, one should only defecate facing east and west. Rabbi Yosei permits doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple, where there is no fence, and when the Divine Presence is resting there. And the Rabbis prohibit doing so.,The Gemara argues: But the opinion of the Rabbis, who prohibit this, is identical to that of the first anonymous tanna, who also prohibits doing so. The Gemara replies: The practical difference between them is with regard to the sides, i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first tanna, it is prohibited; according to the Rabbis, it is permitted.,It was taught in another baraita: One who defecates in Judea should not defecate when facing east and west; rather, he should only do so facing north and south. And in the Galilee, defecating while facing north and south is prohibited, while east and west is permitted. And Rabbi Yosei permitted doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple. Rabbi Yehuda says: When the Temple is standing, it is prohibited, but when the Temple is not standing, it is permitted. The Gemara adds that Rabbi Akiva prohibits defecating anywhere while facing east and west.,The Gemara challenges this: Rabbi Akiva’s position is identical to that of the first, anonymous tanna, who also prohibits doing so. The Gemara responds: The practical difference between them is with regard to places outside of Eretz Yisrael, as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in Rabba’s bathroom, the bricks were placed east and west in order to ensure that he would defecate facing north and south. Abaye went and placed them north and south, to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. Rabba entered and fixed them. He said: Who is the one that is upsetting me? I hold in accordance with the opinion of Rabbi Akiva, who said: It is prohibited everywhere. |
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| 57. Babylonian Talmud, Sanhedrin, 13b-14a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 167 |
| 58. Babylonian Talmud, Sotah, 20a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •martyrdom of polycarp •polycarp, martyrdom of polycarp Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 79 |
| 59. Nag Hammadi, The Apocalypse of Paul, 2, 1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 66 |
| 60. Cyprian, Letters To Jovian, 67.6.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333 |
| 61. Cyprian, Letters, 67.6.2, 76.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp, dating of •vienne and lyons, and martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 68 |
| 62. Cyprian, Letters, 67.6.2, 76.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp, dating of •vienne and lyons, and martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 68 |
| 63. Lactantius, Divine Institutes, 7.19.4, 7.24.9, 7.24.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 237 |
| 64. Origen, Homilies On Luke, 6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •polycarpe (martyr, martyrdom of) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 157 |
| 65. Cyprian, Letters, 67.6.2, 76.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp, dating of •vienne and lyons, and martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 68 |
| 66. Cyprian, Letters, 67.6.2, 76.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp, dating of •vienne and lyons, and martyrdom of polycarp Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 333; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 68 |
| 67. Origen, Exhortation To Martyrdom, 45 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •polycarp, martyrdom of Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 196 |
| 68. Epiphanius, Panarion, 48.1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •date, of polycarp's martyrdom Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 228 |
| 69. Jerome, On Illustrious Men, 23 (5th cent. CE - 5th cent. CE) Tagged with subjects: •martyrdom, of polycarp Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 284 |
| 70. Evagrius Scholasticus, Ecclesiastical History, 1.16 (6th cent. CE - 6th cent. CE) Tagged with subjects: •polycarpe (martyr, martyrdom of) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165 |
| 71. Justin Martyr, 2 Apology, Second Apology, 8.1-8.2, 8.6 Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 284 |
| 72. Jerome, Adversus Vigiliantium, 4-7 Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 145 |
| 73. Justin Martyr, 1 Apology, First Apology, 6 Tagged with subjects: •martyrdom, of polycarp Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 284 |
| 74. Anon., The Acts of Carpus, Papylus, And Agathonice, 3 Tagged with subjects: •polycarp, martyrdom of Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 198 |
| 75. Anon., Epistle To Diognetus, 5.4-5.10 Tagged with subjects: •martyrdom of polycarp •polycarp, martyrdom of, and christ’s crucifixion •polycarp, martyrdom of, and sensory experience •polycarp, martyrdom of, as sacrifice Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 141; Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96 |
| 76. Anon., Martyrdom of Pionius, 2.1, 2.4, 3.1, 3.5-3.6, 4.1, 4.13, 6.3, 7.2, 7.6, 8.2, 8.4, 8.14, 10.5-10.6, 15.2, 16.1-16.2, 18.3-18.6, 18.13-18.14, 22.4 Tagged with subjects: •nan Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 196, 197, 198; Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 97; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 73 |
| 78. Epigraphy, Tralles, 126-131, 51 Tagged with subjects: •nan Found in books: Kalinowski, Memory, Family, and Community in Roman Ephesos (2021) 79 |
| 79. Epigraphy, Ogis, 500 Tagged with subjects: •martyrdom of polycarp of smyrna Found in books: Kalinowski, Memory, Family, and Community in Roman Ephesos (2021) 79 |
| 80. Epigraphy, I.Ephesos, 3050, 3049 Tagged with subjects: •nan Found in books: Kalinowski, Memory, Family, and Community in Roman Ephesos (2021) 79 |
| 81. Epigraphy, Ephesos, 3050, 3049 Tagged with subjects: •nan Found in books: Kalinowski, Memory, Family, and Community in Roman Ephesos (2021) 79 |
| 82. Epigraphy, Aphrodisias, 12.536 Tagged with subjects: •martyrdom of polycarp of smyrna Found in books: Kalinowski, Memory, Family, and Community in Roman Ephesos (2021) 79 |
| 83. Anon., Letter From Vienna And Lyons, 1.35, 5.1.3 Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp, dating of •martyrdom of polycarp, as letter Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 61, 103 |
| 84. Pontius Diaconus, Acts of Cyprian, 5 Tagged with subjects: •martyrdom of polycarp •martyrdom of polycarp, dating of •vienne and lyons, and martyrdom of polycarp Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 68 |
| 85. Anon., Martyrium Phileae, Chester Beatty Papyri, 4-5, 7-8, 6 Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 98 |
| 86. Anon., Martyrium Phileae, 12, 31 Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 99 |
| 87. Anon., Acta Antiochena, 2.2, 2.7, 4.1, 5.4 Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165, 166 |
| 88. Anon., Acta Romana, 12.4 Tagged with subjects: •nan Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 171 |
| 89. Anon., Kallah, 23 Tagged with subjects: •polycarp, martyrdom of Found in books: Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 167 |
| 90. Anon., Acta Apollonii, 3 Tagged with subjects: •polycarpe (martyr, martyrdom of) Found in books: Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 97 |
| 92. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6.2-6.3, 21.5 Tagged with subjects: •polycarp, martyrdom of •martyrdom of polycarp •martyrdom of polycarp, dating of •vienne and lyons, and martyrdom of polycarp Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 185; Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 68 |
