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89 results for "sophistry"
1. Hebrew Bible, Deuteronomy, 8.3, 25.4, 27.18 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 140, 141, 146, 147, 282
8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 25.4. לֹא־תַחְסֹם שׁוֹר בְּדִישׁוֹ׃ 27.18. אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃ 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live. 25.4. Thou shalt not muzzle the ox when he treadeth out the corn. 27.18. Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen.
2. Hebrew Bible, Exodus, 7.11, 9.19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143, 144, 145
7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.
3. Hebrew Bible, Genesis, 4.8, 4.14, 15.16, 37.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143, 290
4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ 37.7. וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי׃ 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’ 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’ 37.7. for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’
4. Hebrew Bible, Job, 27.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 155
27.5. חָלִילָה לִּי אִם־אַצְדִּיק אֶתְכֶם עַד־אֶגְוָע לֹא־אָסִיר תֻּמָּתִי מִמֶּנִּי׃ 27.5. Far be it from me that I should justify you; Till I die I will not put away mine integrity from me.
5. Hebrew Bible, Malachi, 3.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 290, 291, 292, 295
3.15. וְעַתָּה אֲנַחְנוּ מְאַשְּׁרִים זֵדִים גַּם־נִבְנוּ עֹשֵׂי רִשְׁעָה גַּם בָּחֲנוּ אֱלֹהִים וַיִּמָּלֵטוּ׃ 3.15. And now we call the proud happy; yea, they that work wickedness are built up; yea, they try God, and are delivered.’
6. Hebrew Bible, Proverbs, 1.7, 4.8-4.9, 10.12, 10.17, 11.1 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 287, 289
1.7. יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃ 4.8. סַלְסְלֶהָ וּתְרוֹמְמֶךָּ תְּכַבֵּדְךָ כִּי תְחַבְּקֶנָּה׃ 4.9. תִּתֵּן לְרֹאשְׁךָ לִוְיַת־חֵן עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ׃ 10.17. אֹרַח לְחַיִּים שׁוֹמֵר מוּסָר וְעוֹזֵב תּוֹכַחַת מַתְעֶה׃ 11.1. מֹאזְנֵי מִרְמָה תּוֹעֲבַת יְהוָה וְאֶבֶן שְׁלֵמָה רְצוֹנוֹ׃ 11.1. בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה׃ 1.7. The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline. 4.8. Extol her, and she will exalt thee; She will bring thee to honour, when thou dost embrace her. 4.9. She will give to thy head a chaplet of grace; A crown of glory will she bestow on thee.’ 10.17. He is in the way of life that heedeth instruction; But he that forsaketh reproof erreth. 11.1. A false balance is an abomination to the LORD; But a perfect weight is His delight.
7. Hebrew Bible, Psalms, 36.37, 91.11-91.12, 111.6-111.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 155, 282, 283
91.11. כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃ 91.12. עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃ 91.11. For He will give His angels charge over thee, To keep thee in all thy ways. 91.12. They shall bear thee upon their hands, Lest thou dash thy foot against a stone.
8. Hebrew Bible, Isaiah, 1.15, 5.1-5.2, 29.13-29.14 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145, 155, 286, 461
1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 5.1. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃ 5.1. כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ 5.2. הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃ 5.2. וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood. 5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill; 5.2. And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. . 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote; 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid.
9. Hebrew Bible, Jeremiah, 12.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 290, 291
12.1. רֹעִים רַבִּים שִׁחֲתוּ כַרְמִי בֹּסְסוּ אֶת־חֶלְקָתִי נָתְנוּ אֶת־חֶלְקַת חֶמְדָּתִי לְמִדְבַּר שְׁמָמָה׃ 12.1. צַדִּיק אַתָּה יְהוָה כִּי אָרִיב אֵלֶיךָ אַךְ מִשְׁפָּטִים אֲדַבֵּר אוֹתָךְ מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה שָׁלוּ כָּל־בֹּגְדֵי בָגֶד׃ 12.1. Right wouldest Thou be, O LORD, were I to contend with Thee, yet will I reason with Thee: Wherefore doth the way of the wicked prosper? Wherefore are all they secure that deal very treacherously?
10. Homer, Iliad, 2.235 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 138
2.235. ὦ πέπονες κάκʼ ἐλέγχεʼ Ἀχαιΐδες οὐκέτʼ Ἀχαιοὶ 2.235. Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he;
11. Hesiod, Works And Days, 81, 78 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 137
78. ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 78. Formed out of clay, at Cronus’ son’s behest,
12. Hebrew Bible, Ecclesiastes, 7.16 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
7.16. אַל־תְּהִי צַדִּיק הַרְבֵּה וְאַל־תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם׃ 7.16. Be not righteous overmuch; neither make thyself overwise; why shouldest thou destroy thyself?
13. Plato, Sophist, 231b, 231d (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146
231d. ἡμᾶς αὐτοὺς διαλογισώμεθα ἅμα ἀναπαυόμενοι, φέρε, ὁπόσα ἡμῖν ὁ σοφιστὴς πέφανται. δοκῶ μὲν γάρ, τὸ πρῶτον ηὑρέθη νέων καὶ πλουσίων ἔμμισθος θηρευτής. ΘΕΑΙ. ναί. ΞΕ. τὸ δέ γε δεύτερον ἔμπορός τις περὶ τὰ τῆς ψυχῆς μαθήματα. ΘΕΑΙ. πάνυ γε. ΞΕ. τρίτον δὲ ἆρα οὐ περὶ αὐτὰ ταῦτα κάπηλος ἀνεφάνη; ΘΕΑΙ. ναί, καὶ τέταρτόν γε αὐτοπώλης περὶ τὰ μαθήματα ἡμῖν ἦν . ΞΕ. ὀρθῶς ἐμνημόνευσας. πέμπτον δʼ ἐγὼ πειράσομαι 231d. the number of forms in which the sophist has appeared to us. First, I believe, he was found to be a paid hunter after the young and wealthy. Theaet. Yes. Str. And secondly a kind of merchant in articles of knowledge for the soul. Theaet. Certainly. Str. And thirdly did he not turn up as a retailer of these same articles of knowledge? Theaet. Yes, and fourthly we found he was a seller of his own productions of knowledge. Str. Your memory is good; but I will try to recall the fifth case myself. He was an athlete
14. Plato, Statesman, 287a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 409
287a. μόνον ὡς μακρὰ τὰ λεχθέντα, ἀλλὰ καὶ προσαποφαίνειν οἴεσθαι δεῖν ὡς βραχύτερα ἂν γενόμενα τοὺς συνόντας ἀπηργάζετο διαλεκτικωτέρους καὶ τῆς τῶν ὄντων λόγῳ δηλώσεως εὑρετικωτέρους, τῶν δὲ ἄλλων καὶ πρὸς ἄλλʼ ἄττα ψόγων καὶ ἐπαίνων μηδὲν φροντίζειν μηδὲ τὸ παράπαν ἀκούειν δοκεῖν τῶν τοιούτων λόγων. καὶ τούτων μὲν ἅλις, εἰ καὶ σοὶ ταύτῃ συνδοκεῖ· πρὸς δὲ δὴ τὸν πολιτικὸν 287a. but he must also show that there is ground for the belief that if they had been briefer they would have made their hearers better dialecticians and quicker to discover through reason the truth of realities. About other people and the praise or blame they direct towards other qualities in discourse, we need not be concerned; we need not even appear to hear them. But enough of this, if you feel about it as I do; so let us go back to the statesman
15. Plato, Cratylus, 384b (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146
16. Plato, Gorgias, 465c (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 282
465c. ἂν ἴσως ἀκολουθήσαις—ὅτι ὃ κομμωτικὴ πρὸς γυμναστικήν, τοῦτο σοφιστικὴ πρὸς νομοθετικήν, καὶ ὅτι ὃ ὀψοποιικὴ πρὸς ἰατρικήν, τοῦτο ῥητορικὴ πρὸς δικαιοσύνην. ὅπερ μέντοι λέγω, διέστηκε μὲν οὕτω φύσει, ἅτε δʼ ἐγγὺς ὄντων φύρονται ἐν τῷ αὐτῷ καὶ περὶ ταὐτὰ σοφισταὶ καὶ ῥήτορες, καὶ οὐκ ἔχουσιν ὅτι χρήσονται οὔτε αὐτοὶ ἑαυτοῖς οὔτε οἱ ἄλλοι ἄνθρωποι τούτοις. καὶ γὰρ ἄν, εἰ μὴ ἡ ψυχὴ τῷ σώματι 465c. as self-adornment is to gymnastic, so is sophistry to legislation; and as cookery is to medicine, so is rhetoric to justice. But although, as I say, there is this natural distinction between them, they are so nearly related that sophists and orators are jumbled up as having the same field and dealing with the same subjects, and neither can they tell what to make of each other, nor the world at large what to make of them. For indeed, if the soul were not in command of the body, but the latter had charge of itself, and so cookery and medicine were not surveyed
17. Plato, Greater Hippias, 281b (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146
281b. παρὰ τῶν πόλεων ἑκάστων λέγωνται. πολλάκις μὲν οὖν καὶ εἰς ἄλλας πόλεις ἐπρέσβευσα, πλεῖστα δὲ καὶ περὶ πλείστων καὶ μεγίστων εἰς τὴν Λακεδαίμονα· διὸ δή, ὃ σὺ ἐρωτᾷς, οὐ θαμίζω εἰς τούσδε τοὺς τόπους. ΣΩ. τοιοῦτον μέντοι, ὦ Ἱππία, ἔστι τὸ τῇ ἀληθείᾳ σοφόν τε καὶ τέλειον ἄνδρα εἶναι. σὺ γὰρ καὶ ἰδίᾳ ἱκανὸς εἶ παρὰ τῶν νέων πολλὰ χρήματα λαμβάνων ἔτι πλείω 281b. So I have often gone as envoy to other states, but most often and concerning the most numerous and important matters to Lacedaemon . For that reason, then, since you ask me, I do not often come to this neighborhood. Soc. That’s what it is, Hippias, to be a truly wise and perfect man! For you are both in your private capacity able to earn much money from the young
18. Plato, Phaedrus, 273e, 275b, 262b (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 283
19. Plato, Philebus, 49d, 49a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 409
20. Aristotle, Rhetoric, 2.23, 2.25, 2.26, 2.1396b25, 3.9.1410a20-3, 3.17.1418b1-4, 3.1407b14 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 294
21. Aristotle, Sophistical Refutations, 165b23, 20.117b10, 16.175a6, 166a23-37, 166a35-7, 166b1-9, 166b10-19, 170b1, 165a2 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 293, 294
22. Aristotle, Topics, 8.14.164b5, 1.18.108a27 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 296
23. Aristotle, Prior Analytics, 2.20.66b10 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 293
24. Aristotle, Categories, 1.1a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 293, 294
25. Aristotle, Poetics, 25.1461a22-3, 25.1461a23-5, 19.1456b9 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 295
26. Septuagint, Ecclesiasticus (Siracides), 7.5, 32.4 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
7.5. Do not assert your righteousness before the Lord,nor display your wisdom before the king. 32.4. Where there is entertainment, do not pour out talk;do not display your cleverness out of season.
27. Septuagint, Wisdom of Solomon, 13.1-13.9 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145
13.1. The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners. 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. Noisome beasts ran upon them: With their teeth they tore their flesh, And with their molars crushed their bones. But from all these things the Lord delivered us, 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners; 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For terrible is the overthrow of the sinner; But not one of all these things toucheth the righteous. For not alike are the chastening of the righteous (for sins done) in ignorance, And the overthrow of the sinner 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator." 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. Secretly (?) is the righteous chastened, Lest the sinner rejoice over the righteous. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. For He correcteth the righteous as a beloved son, And his chastisement is as that of a firstborn. 13.8. Yet again, not even they are to be excused; 13.9. 10) For the Lord spareth His pious ones, And blotteth out their errors by His chastening. For the life of the righteous shall be for ever; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things?
28. Cicero, Tusculan Disputations, 2.3.9 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 141
29. Cicero, On The Ends of Good And Evil, 5.4.10 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 141
30. Philo of Alexandria, On The Change of Names, 240 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
240. Therefore the most excellent, and most perfect kind of purification is this, not to admit into one's mind any improper notions, but to regulate it in peace and obedience to law, the ruler of which principles is justice. The next kind is, not to offend in one's language either by speaking falsely, or by swearing falsely, or by deceiving, or by practicing sophistry, or by laying false informations; or, in short, by letting loose one's mouth and tongue to the injury of any one, as it is better to put a bridle and an insuperable chain on those members. XLII.
31. Philo of Alexandria, On Husbandry, 164, 162 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
32. Philo of Alexandria, On Drunkenness, 71 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
71. Why, then, are we not also to repel this being, too, who is a sophist and a polluted person, condemning him to the death which is suited to him, namely, silence (for silence is the death of speech), in order that the mind may be no longer led away by its sophisms, but being completely emancipated from all the pleasures which are according to the body, "the brother," and being alienated from, and having shaken off the yoke of, all the trickeries according to "the neighbour," and the neighbouring outward senses, and from the sophistries in accordance with the "nearest" speech, may be able, in all purity, to apply itself to all the proper objects of the intellect.
33. Philo of Alexandria, On The Migration of Abraham, 82, 85 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
85. Therefore "the rod of Aaron swallowed up their Rods," as the holy scripture tells us. For all sophistical reasons are swallowed up and destroyed by the varied skilfulness of nature; so that they are forced to confess that what is done is "the finger of God," an expression equivalent to confessing the truth of the divine scripture which asserts that sophistry is always subdued by wisdom. For the sacred account tells us that "the tables" on which the commandments were engraved as on a pillar, "were also written by the finger of God." On which account the conjurors were not able to stand before Moses, but fell down as in a wrestling match, being overcome by the superior strength of their antagonist. XVI.
34. Vergil, Eclogues, 9.7-9.10 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 292
35. Philo of Alexandria, Plant., 151 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 31
151. For instance, the name of dog is beyond all question a homonymy, inasmuch as it comprehends many dissimilar things which are signified by that appellation. For there is a terrestrial barking animal called a dog; there is also a marine monster with the same name: there is also the star in heaven, which the poets calls the autumnal star, because it rises at the beginning of autumn, for the sake of ripening the fruits and bringing them to perfection. Moreover, there were the philosophers who came from the cynic school. Aristippus and Diogenes; and other too who chose to practise the same mode of life, an incalculable number of men.
36. Philo of Alexandria, On The Posterity of Cain, 101, 53 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI.
37. Philo of Alexandria, On Dreams, 2.35, 2.40 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143, 290
2.35. Dan is a symbol of the distinction between, and division of, different things. Gad is an emblem of the invasion of pirates, and of a counter attack made upon them. Asser is a symbol of natural wealth, for his name being interpreted, signifies "a calling blessed," since wealth is accounted a blessed possession. 2.40. he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against the enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality. VI.
38. Philo of Alexandria, On The Contemplative Life, 29 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 31
29. They have also writings of ancient men, who having been the founders of one sect or another have left behind them many memorials of the allegorical system of writing and explanation, whom they take as a kind of model, and imitate the general fashion of their sect; so that they do not occupy themselves solely in contemplation, but they likewise compose psalms and hymns to God in every kind of metre and melody imaginable, which they of necessity arrange in more dignified rhythm.
39. Philo of Alexandria, On The Life of Moses, 1.24, 1.94 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 31, 143
1.24. And this knowledge he derived also from the Egyptians, who study mathematics above all things, and he learnt with great accuracy the state of that art among both the Chaldaeans and Egyptians, making himself acquainted with the points in which they agree with and differ from each other--making himself master of all their disputes without encouraging any disputatious disposition in himself--but seeking the plain truth, since his mind was unable to admit any falsehood, as those are accustomed to do who contend violently for one particular side of a question; and who advocate any doctrine which is set before them, whatever it may be, not inquiring whether it deserves to be supported, but acting in the same manner as those lawyers who defend a cause for pay, and are wholly indifferent to the justice of their cause.
40. Philo of Alexandria, Allegorical Interpretation, 3.232-3.233 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
41. Philo of Alexandria, Who Is The Heir, 125, 302, 304-305, 85, 247 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 31
247. And the sun, and the moon, and the whole heaven, and the earth, and the air, and the water, and all the things that are connected with them, afford subject for strife and contention to those who are fond of examining into such subjects, and who investigate their essences, and distinctive qualities, and changes, and alterations, and moreover their origin and the method of their destruction; and making no superficial investigation into the magnitude and motion of the heavenly bodies, they adopt all sorts of different opinions, never agreeing together, until some man, who is at the same time skilful at disentangling controversies and calculated to judge, takes his seat on the tribunal, and comes to a clear perception of the progeny of each individual's soul, and discards those which do not deserve to be maintained, and preserves those which are good, and which he pronounces worthy of suitable providential care.
42. Philo of Alexandria, That The Worse Attacks The Better, 35, 38, 41, 44, 1 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
1. And Cain said to Abel his brother, "Let us go to the field. And it came to pass, that while they were in the field, Cain rose up against Abel his brother, and slew Him." What Cain proposes to do is this: having by invitation led Abel on to a dispute, to convince him by main force, using plausible and probable sophisms; for the field to which he invites him to come, we may call a symbol of rivalry and contention, forming our conjectures of things that are uncertain from our perception of those which are manifest.
43. Strabo, Geography, 13.1.5.4 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 141
44. New Testament, Hebrews, 4.6, 6.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 412
4.6. ἐπεὶ οὖν ἀπολείπεται τινὰςεἰσελθεῖν εἰςαὐτήν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκεἰσῆλθονδιʼ ἀπείθειαν, 6.4. Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου 4.6. Seeing therefore it remains that some should enter therein, and they to whom the good news was before preached failed to enter in because of disobedience, 6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit,
45. New Testament, Galatians, 6.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
6.6. Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. 6.6. But let him who is taught in the word share all goodthings with him who teaches.
46. New Testament, Ephesians, 5.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 461
5.5. τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
47. New Testament, Philippians, 4.14-4.18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
4.14. πλὴν καλῶς ἐποιήσατε συνκοινωνήσαντές μου τῇ θλίψει. 4.15. οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, 4.16. ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. 4.17. οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. 4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. 4.14. However you did well that you had fellowship with my affliction. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
48. New Testament, Romans, 1.21-1.22, 3.8, 6.14-6.15, 15.26-15.27 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144, 145, 146, 147, 290, 291
1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 3.8. καὶ μὴ καθὼς βλασφημούμεθα [καὶ] καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν. 6.14. ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν. 6.15. Τί οὖν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο· 15.26. ηὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ. 15.27. ηὐδόκησαν γάρ, καὶ ὀφειλέται εἰσὶν αὐτῶν· εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things.
49. New Testament, Titus, 1.7, 3.10-3.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147, 586, 587
1.7. δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, 3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.
50. New Testament, 2 Corinthians, 2.17, 6.17, 8.13, 11.4-11.5, 11.8-11.9, 11.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147, 460
2.17. οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλʼ ὡς ἐξ εἰλικρινίας, ἀλλʼ ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν. 6.17. 8.13. οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν θλίψις· 11.4. εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἀνέχεσθε. 11.5. λογίζομαι γὰρ μηδὲν ὑστερηκέναι τῶν ὑπερλίαν ἀποστόλων· 11.8. ἄλλας ἐκκλησίας ἐσύλησα λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν, 11.9. καὶ παρὼν πρὸς ὑμᾶς καὶ ὑστερηθεὶς οὐ κατενάρκησα οὐθενός· τὸ γὰρ ὑστέρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ ἐλθόντες ἀπὸ Μακεδονίας· καὶ ἐν παντὶ ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα καὶ τηρήσω. 11.20. ἀνέχεσθε γὰρ εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει.
51. New Testament, Luke, 1.6, 1.8-1.9, 1.11, 1.19, 2.30, 3.6, 6.30, 10.7, 10.21, 17.31-17.32, 21.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 137, 146, 147, 154, 155, 295, 412
1.6. ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. 1.8. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.11. ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 1.19. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα· 2.30. ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου 3.6. καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ. 6.30. παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. 10.7. ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. 10.21. Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. 17.31. ἐν ἐκείνῃ τῇ ἡμέρᾳ ὃς ἔσται ἐπὶ τοῦ δώματος καὶ τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ, μὴ καταβάτω ἆραι αὐτά, καὶ ὁ ἐν ἀγρῷ ὁμοίως μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω. 17.32. μνημονεύετε τῆς γυναικὸς Λώτ. 21.4. πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.8. Now it happened, while he executed the priest's office before God in the order of his division, 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 2.30. For my eyes have seen your salvation, 3.6. All flesh will see God's salvation.'" 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight." 17.31. In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. 17.32. Remember Lot's wife! 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on."
52. New Testament, Mark, 7.7, 10.29-10.30, 12.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 286, 293, 461
7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 10.29. ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ [ἕνεκεν] τοῦ εὐαγγελίου, 10.30. ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 12.1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake, 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country.
53. New Testament, Matthew, 4.4, 4.6, 5.23-5.24, 6.24, 7.7, 7.14, 7.24-7.27, 10.8-10.11, 11.25, 15.9, 18.20, 19.17, 21.33, 22.30, 23.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 134, 135, 136, 137, 139, 144, 145, 146, 147, 148, 155, 282, 283, 286, 292, 349, 412, 461
4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 6.24. Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 7.14. ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. 7.24. Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 7.27. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 10.9. Μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, 10.10. μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 10.11. εἰς ἣν δʼ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. 11.25. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· 15.9. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 18.20. οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 19.17. ὁ δὲ εἶπεν αὐτῷ Τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός· εἰ δὲ θέλέις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. 21.33. Ἄλλην παραβολὴν ἀκούσατε. Ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῷ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 22.30. ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσίν· 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 6.24. "No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.14. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. 7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall." 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.11. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.'" 18.20. For where two or three are gathered together in my name, there I am in the midst of them." 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments." 21.33. "Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven.
54. New Testament, Acts, 5.17, 8.18-8.24, 15.5, 18.3, 24.5-24.6, 24.14 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 31, 146, 147, 148
5.17. Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, 8.18. Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ 8.19. ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20. Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21. οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22. μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23. εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24. ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε. 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 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, 24.5. εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως, 24.6. ὃς καὶ τὸ ἱερὸν ἐπείρασεν βεβηλῶσαι, 24.14. ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις, 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy, 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 24.5. For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 24.6. He even tried to profane the temple. We arrested him. 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets;
55. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 349
15.44. Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur. 15.44.  So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. < 15.44.  So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.
56. Apollonius Dyscolus, On Syntax, 15.17, 15.19 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 411
57. New Testament, John, 9.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 139
9.1. Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 9.1. As he passed by, he saw a man blind from birth.
58. New Testament, 2 Timothy, 4.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
4.4. καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. 4.4. and will turn away their ears from the truth, and turn aside to fables.
59. Quintilian, Institutes of Oratory, 8.6.46-8.6.47, 12.2.25 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 141, 292
12.2.25.  Some authorities hold that the Academy will be the most useful school, on the ground that its habit of disputing on both sides of a question approaches most nearly to the actual practice of the courts. And by way of proof they add the fact that this school has produced speakers highly renowned for their eloquence. The Peripatetics also make it their boast that they have a form of study which is near akin to oratory. For it was with them in the main that originated the practice of declaiming on general questions by way of exercise. The Stoics, though driven to admit that, generally speaking, their teachers have been deficient both in fullness and charm of eloquence, still contend that no men can prove more acutely or draw conclusions with greater subtlety than themselves.
60. Josephus Flavius, Jewish War, 2.118, 2.122, 2.137, 2.142, 2.162, 2.164 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 31
2.118. ἐπὶ τούτου τις ἀνὴρ Γαλιλαῖος ̓Ιούδας ὄνομα εἰς ἀπόστασιν ἐνῆγε τοὺς ἐπιχωρίους κακίζων, εἰ φόρον τε ̔Ρωμαίοις τελεῖν ὑπομενοῦσιν καὶ μετὰ τὸν θεὸν οἴσουσι θνητοὺς δεσπότας. ἦν δ' οὗτος σοφιστὴς ἰδίας αἱρέσεως οὐδὲν τοῖς ἄλλοις προσεοικώς. 2.122. Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι. 2.137. Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες. 2.142. πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται. 2.162. Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα, 2.164. Σαδδουκαῖοι δέ, τὸ δεύτερον τάγμα, τὴν μὲν εἱμαρμένην παντάπασιν ἀναιροῦσιν καὶ τὸν θεὸν ἔξω τοῦ δρᾶν τι κακὸν ἢ ἐφορᾶν τίθενται: 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil;
61. New Testament, 2 Thessalonians, 3.7-3.8 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
3.7. αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν οὐδὲ δωρεὰν ἄρτον ἐφάγομεν παρά τινος, 3.8. ἀλλʼ ἐν κόπῳ καὶ μόχθῳ νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ 3.7. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you, 3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you;
62. Josephus Flavius, Jewish Antiquities, 13.171, 13.288, 13.293, 15.6, 15.371, 20.199 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 31
13.171. Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν ̓Ιουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ ̓Εσσηνῶν. 13.288. ̔Υρκανῷ δὲ φθόνον ἐκίνησεν παρὰ τῶν ̓Ιουδαίων ἡ εὐπραγία, μάλιστα δ' οἱ Φαρισαῖοι κακῶς πρὸς αὐτὸν εἶχον, αἵρεσις ὄντες μία τῶν ̓Ιουδαίων, ὡς καὶ ἐν τοῖς ἐπάνω δεδηλώκαμεν. τοσαύτην δὲ ἔχουσι τὴν ἰσχὺν παρὰ τῷ πλήθει, ὡς καὶ κατὰ βασιλέως τι λέγοντες καὶ κατ' ἀρχιερέως εὐθὺς πιστεύεσθαι. 13.293. Τῶν δ' ἐκ τῶν Σαδδουκαίων τῆς αἱρέσεως, οἳ τὴν ἐναντίαν τοῖς Φαρισαίοις προαίρεσιν ἔχουσιν, ̓Ιωνάθης τις ἐν τοῖς μάλιστα φίλος ὢν ̔Υρκανῷ τῇ κοινῇ πάντων Φαρισαίων γνώμῃ ποιήσασθαι τὰς βλασφημίας τὸν ̓Ελεάζαρον ἔλεγεν: καὶ τοῦτ' ἔσεσθαι φανερὸν αὐτῷ πυθομένῳ παρ' ἐκείνων, τίνος ἄξιός ἐστιν ἐπὶ τοῖς εἰρημένοις κολάσεως. 15.6. ἀπέκτεινε δὲ τεσσαρακονταπέντε τοὺς πρώτους ἐκ τῆς αἱρέσεως ̓Αντιγόνου φύλακας περιστήσας ταῖς πύλαις τῶν τειχῶν, ἵνα μή τις συνεκκομισθῇ τοῖς τεθνεῶσι, καὶ τοὺς νεκροὺς ἠρεύνων, καὶ πᾶν τὸ εὑρισκόμενον ἀργύριον ἢ χρυσίον ἤ τι κειμήλιον ἀνεφέρετο τῷ βασιλεῖ, 15.6. κἀκείνη μὲν ἐγκρατῶς ἔφερε τὴν ὑποψίαν. ̔Ηρώδης δὲ πᾶσι τοῖς ἔξωθεν πιθανῶς ἀπεσκευάζετο, μὴ μετὰ προνοίας γενέσθαι τῷ παιδὶ τὸν θάνατον, οὐχ ὅσα πρὸς πένθος ἐπιτηδεύων μόνον, ἀλλὰ καὶ δάκρυσι χρώμενος καὶ σύγχυσιν τῆς ψυχῆς ἐμφαίνων ἀληθινήν, τάχα μὲν καὶ τοῦ πάθους ἀπονικῶντος αὐτὸν ἐν ὄψει τῆς τε ὥρας καὶ τοῦ κάλλους, εἰ καὶ πρὸς ἀσφάλειαν ὁ θάνατος τοῦ παιδὸς ἐνομίζετο, δῆλον δ' ὡς ἀπολογίαν αὐτὰ πραγματευόμενος. 15.371. ἀφείθησαν δὲ ταύτης τῆς ἀνάγκης καὶ οἱ παρ' ἡμῖν ̓Εσσαῖοι καλούμενοι: γένος δὲ τοῦτ' ἔστιν διαίτῃ χρώμενον τῇ παρ' ̔́Ελλησιν ὑπὸ Πυθαγόρου καταδεδειγμένῃ. 20.199. ὁ δὲ νεώτερος ̓́Ανανος, ὃν τὴν ἀρχιερωσύνην ἔφαμεν εἰληφέναι, θρασὺς ἦν τὸν τρόπον καὶ τολμητὴς διαφερόντως, αἵρεσιν δὲ μετῄει τὴν Σαδδουκαίων, οἵπερ εἰσὶ περὶ τὰς κρίσεις ὠμοὶ παρὰ πάντας τοὺς ̓Ιουδαίους, καθὼς ἤδη δεδηλώκαμεν. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 15.6. He also slew forty-five of the principal men of Antigonus’s party, and set guards at the gates of the city, that nothing might be carried out together with their dead bodies. They also searched the dead, and whatsoever was found, either of silver or gold, or other treasure, it was carried to the king; nor was there any end of the miseries he brought upon them; 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed;
63. Josephus Flavius, Life, 12, 191, 197, 10 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 31
10. περὶ δὲ ἑκκαίδεκα ἔτη γενόμενος ἐβουλήθην τῶν παρ' ἡμῖν αἱρέσεων ἐμπειρίαν λαβεῖν: τρεῖς δ' εἰσὶν αὗται, Φαρισαίων μὲν ἡ πρώτη, καὶ Σαδδουκαίων ἡ δευτέρα, τρίτη δ' ̓Εσσηνῶν, καθὼς πολλάκις εἴπομεν: οὕτως γὰρ ᾤμην αἱρήσεσθαι τὴν ἀρίστην, εἰ πάσας καταμάθοιμι.
64. Anon., Didache, 11.6, 11.12, 12.3-12.5, 13.1-13.3, 13.6, 15.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 148
65. Anon., Epistle of Barnabas, 16.7-16.9 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 289
16.7. εὑρίσκω οὖν, ὅτι ἔστιν ναός. πῶς οὖν οἰκοδομηθήσεται ἐπὶ τῷ ὀνόματι κυρίου, μάθετε. πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ θεῷ ἦν ἡμῶν τὸ κατοικητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ὡς ἀληθῶς οἰκοδομητὸς ναὸς διὰ χειρός, ὅτι ἦν πλήρης μὲν εἰδωλολατρείας καὶ ἦν οἶκος δαιμονίων διὰ τὸ Dan. 9, 24-27 (??) ποιεῖν, ὅσα ἦν ἐναντία τῷ θεῷ, 16.8. Οἰκοδομηθήσεται δὲ ἐπὶ τῷ ὀνόματι κυρίου. προσέχετε δέ, ἵνα ὁ ναὸς τοῦ κυρίου ἐνδόξως οἰκοδομηθῇ. πῶς, μάθετε. λαβόντες τὴν ἄφεσιν τῶν ἁμαρτιῶν καὶ ἐλπίσαντες ἐπὶ τὸ ὄνομα ἐγενόμεθα καινοί, πάλιν ἐξ ἀρχῆς κτιζόμενοι: διὸ ἐν τῷ κατοικητηρίῳ ἡμῶν ἀληθῶς ὁ θεὸς κατοικεῖ ἐν ἡμῖν. 16.9. πῶς; ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ τῆς ἐπαγγελίας, ἡ σοφία τῶν δικαιωμάτων, αἱ ἐντολαὶ τῆς διδαχῆς, αὐτὸς ἐν ἡμῖν προφητεύων, αὐτὸς ἐν ἡμῖν κατοικῶν, τοὺς τῷ θανάτῳ δεδουλωμένους tou\s... dedoulwme/nous CGL, toi=s dedoulwme/nois N (probably a correction of the unexpected accusative). ἀνοίγων ἡμῖν τὴν θύραν τοῦ ναοῦ, ὅ ἐστιν στόμα, μετάνοιαν διδοὺς ἡμῖν, εἰσάγει εἰς τὸν ἄφθαρτον ναόν. 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. 16.7. 16.8. But it shall be built in the name of the Lord. Give heed then that the temple of the Lord may be built gloriously. 16.8. 16.9. How? Understand ye. By receiving the remission of our sins and hoping on the Name we became new, created afresh from the beginning. Wherefore God dwelleth truly in our habitation within us. How? The word of his faith, the calling of his promise, the wisdom of the ordices, the commandments of the teaching, He Himself prophesying in us, He Himself dwelling in us, opening for us who had been in bondage unto death the door of the temple, which is the mouth, and giving us repentance leadeth us to the incorruptible temple. 16.9.
66. New Testament, 1 Corinthians, 1.19-1.29, 2.10, 3.1, 3.18-3.20, 6.12-6.13, 7.39, 9.4-9.6, 9.8-9.10, 9.12-9.14, 10.32, 15.50 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 136, 137, 139, 144, 145, 146, 147, 148, 154, 155, 286, 293, 294, 295, 296, 349
1.19. γέγραπται γάρ 1.20. ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; 1.21. ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· 1.23. ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν, 1.24. αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν. 1.25. ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων. 1.26. Βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς· 1.27. ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεός, ἵνα καταισχύνῃ τὰ ἰσχυρά, 1.28. καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, [καὶ] τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, 1.29. ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ. 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 3.1. Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.18. Μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός, 3.19. ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· 3.20. καὶ πάλινΚύριος γινώσκει τοὺς διαλογισμοὺς τῶνσοφῶνὅτι εἰσὶν μάταιοι. 6.12. Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. 6.13. τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι· 7.39. Γυνὴ δέδεται ἐφʼ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ· 9.4. μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πεῖν; 9.5. μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; 9.6. ἢ μόνος ἐγὼ καὶ Βαρνάβας οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι; 9.8. Μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ, ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει; 9.9. ἐν γὰρ τῷ Μωυσέως νόμῳ γέγραπταιΟὐ φιμώσεις βοῦν ἀλοῶντα.μὴ τῶν βοῶν μέλει τῷ θεῷ, ἢ διʼ ἡμᾶς πάντως λέγει; 9.10. διʼ ἡμᾶς γὰρ ἐγράφη, ὅτι ὀφείλει ἐπʼ ἐλπίδι ὁ ἀροτριῶν ἀροτριᾷν, καὶ ὁ ἀλοῶν ἐπʼ ἐλπίδι τοῦ μετέχειν. 9.12. εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; ἀλλʼ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ χριστοῦ. 9.13. οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται; 9.14. οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν. 10.32. ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ, 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing." 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom, 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks, 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.25. Because the foolishness of God is wiser thanmen, and the weakness of God is stronger than men. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.18. Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness." 3.20. And again, "TheLord knows the reasoning of the wise, that it is worthless." 6.12. "All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.13. "Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 9.4. Have we no right to eat and to drink? 9.5. Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 9.6. Or have onlyBarnabas and I no right to not work? 9.8. DoI speak these things according to the ways of men? Or doesn't the lawalso say the same thing? 9.9. For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares, 9.10. or does he say it assuredly for oursake? Yes, it was written for our sake, because he who plows ought toplow in hope, and he who threshes in hope should partake of his hope. 9.12. If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist. 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.
67. New Testament, 1 Peter, 1.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 139
1.12. οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπʼ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
68. New Testament, 1 Timothy, 1.4, 3.3, 4.7, 5.17-5.18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145, 146, 147, 148
1.4. μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει, 3.3. μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 5.17. Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· 5.18. λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages."
69. New Testament, 1 Thessalonians, 2.9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
2.9. μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God.
70. New Testament, 2 Peter, 1.16 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 145
1.16. οὐ γὰρ σεσοφισμένοις μύθοις ἐξακολουθήσαντες ἐγνωρίσαμεν ὑμῖν τὴν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δύναμιν καὶ παρουσίαν, ἀλλʼ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλειότητος. 1.16. For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
71. Clement of Alexandria, Miscellanies, 1.13.57, 1.22-1.24, 1.39-1.41, 1.47, 2.3.10, 4.9.71-4.9.75, 4.12.81-4.12.88, 7.16.96 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 292
72. Sextus, Outlines of Pyrrhonism, 2.233 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 283
73. Tertullian, On The Soul, 6.7, 32.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 138, 140
74. Sextus, Against The Mathematicians, 9.57, 11.172 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 141
75. Tertullian, Prescription Against Heretics, 7.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 139, 140
76. Athenaeus, The Learned Banquet, 8.354c, 13.91.610b (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146
77. Galen, On The Use of Parts, 11.14 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 412
78. Alcinous, Handbook of Platonism, 5.2, 6.9-6.11 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 296
79. Clement of Alexandria, Christ The Educator, 1.20.3, 1.34.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 295, 296, 411
80. Justin, Dialogue With Trypho, 64.2, 67.11, 118.1, 123.7, 129.2 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 136, 137
64.2. Κἀγὼ πρὸς ταῦτα εἶπον· Ὦ Τρύφων, εἰ ὁμοίως ὑμῖν φιλέριστος καὶ κενὸς ὑπῆρχον, οὐκ ἂν ἔτι προσέμενον κοινωνῶν ὑμῖν τῶν λόγων, οὐ συνιέναι τὰ λεγόμενα παρασκευαζομένοις, ἀλλά τι λέγειν μόνον θήγουσιν ἑαυτούς· νῦν δέ, ἐπεὶ κρίσιν θεοῦ δέδοικα, οὐ φθάνω ἀποφαίνεσθαι περὶ οὐδενὸς τῶν ἀπὸ τοῦ γένους ὑμῶν, εἰ μήτι ἐστὶν ἀπὸ τῶν κατὰ χάριν τὴν ἀπὸ κυρίου σαβαὼθ σωθῆναι δυναμένων. Διὸ κἂν ὑμεῖς πονηρεύησθε, προσμενῶ πρὸς ὁτιοῦν προβαλεῖσθε καὶ ἀντιλέγετε ἀποκρινόμενος· καὶ τὸ αὐτὸ καὶ πρὸς πάντας ἁπλῶς τοὺς ἐκ παντὸς γένους ἀνθρώπων, συζητεῖν ἢ πυνθάνεσθαί μου περὶ τούτων βουλομένους πράττω. 123.7. Τί οὖν; φησὶν ὁ Τρύφων. Ὑμεῖς Ἰσραήλ ἐστε, καὶ περὶ ὑμῶν λέγει ταῦτα; Εἰ μέν, ἔφην αὐτῷ, μὴ περὶ τούτων καὶ πολὺν λόγον πεποιήμεθα, κἂν ἀμφέβαλλον μή τι οὐ συνιῶν τοῦτο ἐρωτᾷς· ἐπειδὴ δὲ καὶ μετὰ ἀποδείξεως καὶ συγκαταθέσεως καὶ τοῦτο συνηγάγομεν τὸ ζήτημα, οὐ νομίζω σε ἀγνοεῖν μὲν τὰ προειρημένα οὐδὲ πάλιν φιλεριστεῖν, [fol. 176] ἀλλὰ προκαλεῖσθαί με καὶ τούτοις τὴν αὐτὴν ἀπόδειξιν ποιήσασθαι.
81. Irenaeus, Refutation of All Heresies, 5.21.2, 1.2.6, 1.3.1, 1.4.5, 1.18.4, 2.14.5, 2.21.2, 2.30.4, 3.15.2, 4.2.2, 5.13.2, 1.11.5, 2.19.7, 1.13.3, 1.4.3, 1, 3, 3.24.2, 3.25.2, 3.25.3, 4.1.1, 4.1.2, 2.31.3, 2.32.4, 4.26.4, 2.28.9, 3.10.1, 4.18.1-19.1, 5.20.2, 2.26.3, 2.26.1, 1.9.4, 1.22.2, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, i. pref. 1, 1.6.3, 1.29, 1.30, 1.31, 1.28.1, 1.29.1, 1.31.3, 2.pre, 1.24.5, 1.11.4, 1.11.3, 4.18.2, 4.18.1, 4.17.6, 4.17.5, 1.11.1, 4.18.3, 4.18.4, 3.5.1, 3.5.2, 1.2.1, 2.17.9, 2.22.3, 2.28.7 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 282, 283
5.21.2. Now the Lord would not have recapitulated in Himself that ancient and primary enmity against the serpent, fulfilling the promise of the Creator (Demiurgi), and performing His command, if He had come from another Father. But as He is one and the same, who formed us at the beginning, and sent His Son at the end, the Lord did perform His command, being made of a woman, by both destroying our adversary, and perfecting man after the image and likeness of God. And for this reason He did not draw the means of confounding him from any other source than from the words of the law, and made use of the Father's commandment as a help towards the destruction and confusion of the apostate angel. Fasting forty days, like Moses and Elias, He afterwards hungered, first, in order that we may perceive that He was a real and substantial man--for it belongs to a man to suffer hunger when fasting; and secondly, that His opponent might have an opportunity of attacking Him. For as at the beginning it was by means of food that [the enemy] persuaded man, although not suffering hunger, to transgress God's commandments, so in the end he did not succeed in persuading Him that was an hungered to take that food which proceeded from God. For, when tempting Him, he said, "If thou be the Son of God, command that these stones be made bread." But the Lord repulsed him by the commandment of the law, saying, "It is written, Man doth not live by bread alone." As to those words '[of His enemy,] "If thou be the Son of God," [the Lord] made no remark; but by thus acknowledging His human nature He baffled His adversary, and exhausted the force of his first attack by means of His Father's word. The corruption of man, therefore, which occurred in paradise by both [of our first parents] eating, was done away with by [the Lord's] want of food in this world. But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, "If thou art the Son of God, cast thyself down. For it is written, That God shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest perchance thou dash thy foot against a stone;" thus concealing a falsehood under the guise of Scripture, as is done by all the heretics. For that was indeed written, [namely], "That He hath given His angels charge concerning Him;" but "east thyself down from hence" no Scripture said in reference to Him: this kind of persuasion the devil produced from himself. The Lord therefore confuted him out of the law, when He said, "It is written again, Thou shalt not tempt the LORD thy God;" pointing out by the word contained in the law that which is the duty of man, that he should not tempt God; and in regard to Himself, since He appeared in human form, [declaring] that He would not tempt the LORD his God. The pride of reason, therefore, which was in the serpent, was put to nought by the humility found in the man [Christ], and now twice was the devil conquered from Scripture, when he was detected as advising things contrary to God's commandment, and was shown to be the enemy of God by [the expression of] his thoughts. He then, having been thus signally defeated, and then, as it were, concentrating his forces, drawing up in order all his available power for falsehood, in the third place "showed Him all the kingdoms of the world, and the glory of them," saying, as Luke relates, "All these will I give thee,--for they are delivered to me; and to whom I will, I give them,--if thou wilt fall down and worship me." The Lord then, exposing him in his true character, says, "Depart, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." He both revealed him by this name, and showed [at the same time] who He Himself was. For the Hebrew word "Satan" signifies an apostate. And thus, vanquishing him for the third time, He spurned him from Him finally as being conquered out of the law; and there was done away with that infringement of God's commandment which had occurred in Adam, by means of the precept of the law, which the Son of man observed, who did not transgress the commandment of God.
82. Eusebius of Caesarea, Preparation For The Gospel, 14.5.4, 14.5.12-14.5.14, 14.6.1-14.6.16, 14.7-14.15, 14.8.1-14.8.12, 14.763, 15.8.11-15.8.12, 15.9.7, 15.12.2 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 140, 141, 142, 143
83. Eusebius of Caesarea, Ecclesiastical History, 4.29.3, 5.24.16 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 136, 137, 172
4.29.3. But this has been only recently discovered by them, a certain Tatian being the first to introduce this blasphemy. He was a hearer of Justin, and expressed no such opinion while he was with him, but after the martyrdom of the latter he left the Church, and becoming exalted with the thought of being a teacher, and puffed up with the idea that he was superior to others, he established a peculiar type of doctrine of his own, inventing certain invisible aeons like the followers of Valentinus, while, like Marcion and Saturninus, he pronounced marriage to be corruption and fornication. His argument against the salvation of Adam, however, he devised for himself. Irenaeus at that time wrote thus. 5.24.16. And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter. For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him.
84. Diogenes Laertius, Lives of The Philosophers, 2.107, 5.11, 9.52, 9.64, 9.69, 9.112 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 141, 142
5.11. Theocritus of Chios, according to Ambryon in his book On Theocritus, ridiculed him in an epigram which runs as follows:To Hermias the eunuch, the slave withal of Eubulus, an empty monument was raised by empty-witted Aristotle, who by constraint of a lawless appetite chose to dwell at the mouth of the Borborus [muddy stream] rather than in the Academy.Timon again attacked him in the line:No, nor yet Aristotle's painful futility.Such then was the life of the philosopher. I have also come across his will, which is worded thus:All will be well; but, in case anything should happen, Aristotle has made these dispositions. Antipater is to be executor in all matters and in general; 9.52. For this introduction to his book the Athenians expelled him; and they burnt his works in the market-place, after sending round a herald to collect them from all who had copies in their possession.He was the first to exact a fee of a hundred minae and the first to distinguish the tenses of verbs, to emphasize the importance of seizing the right moment, to institute contests in debating, and to teach rival pleaders the tricks of their trade. Furthermore, in his dialectic he neglected the meaning in favour of verbal quibbling, and he was the father of the whole tribe of eristical disputants now so much in evidence; insomuch that Timon too speaks of him asProtagoras, all mankind's epitome,Cunning, I trow, to war with words. 9.64. On being discovered once talking to himself, he answered, when asked the reason, that he was training to be good. In debate he was looked down upon by no one, for he could both discourse at length and also sustain a cross-examination, so that even Nausiphanes when a young man was captivated by him: at all events he used to say that we should follow Pyrrho in disposition but himself in doctrine; and he would often remark that Epicurus, greatly admiring Pyrrho's way of life, regularly asked him for information about Pyrrho; and that he was so respected by his native city that they made him high priest, and on his account they voted that all philosophers should be exempt from taxation.Moreover, there were many who emulated his abstention from affairs, so that Timon in his Pytho and in his Silli says: 9.69. Once in Elis he was so hard pressed by his pupils' questions that he stripped and swam across the Alpheus. Now he was, as Timon too says, most hostile to Sophists.Philo, again, who had a habit of very often talking to himself, is also referred to in the lines:Yea, him that is far away from men, at leisure to himself,Philo, who recks not of opinion or of wrangling.Besides these, Pyrrho's pupils included Hecataeus of Abdera, Timon of Phlius, author of the Silli, of whom more anon, and also Nausiphanes of Teos, said by some to have been a teacher of Epicurus. All these were called Pyrrhoneans after the name of their master, but Aporetics, Sceptics, Ephectics, and even Zetetics, from their principles, if we may call them such — 9.112. The first deals with the same subjects, except that the poem is a monologue. It begins as follows:Ye sophists, ye inquisitives, come! follow!He died at the age of nearly ninety, so we learn from Antigonus and from Sotion in his eleventh book. I have heard that he had only one eye; indeed he used to call himself a Cyclops. There was another Timon, the misanthrope.Now this philosopher, according to Antigonus, was very fond of gardens and preferred to mind his own affairs. At all events there is a story that Hieronymus the Peripatetic said of him, Just as with the Scythians those who are in flight shoot as well as those who pursue, so, among philosophers, some catch their disciples by pursuing them, some by fleeing from them, as for instance Timon.
85. Augustine, Sermons, 150.10 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 283
86. Epiphanius, Panarion, 32.7 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 138
87. Asclepius of Tralles, In Aristotelis Metaphysicorum Libros Az Commentaria, 14 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144
88. Evagrius, Epistles, 10  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 291
89. Prob., Post., 4  Tagged with subjects: •sophistry, heresy connected to Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 144