The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
theodotus	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 391, 405 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 136 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 288 Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 94, 120, 209, 210, 211, 214, 216, 217, 218, 220, 221, 344, 347, 350, 351 Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 7, 44, 140, 210, 217, 226 Gera (2014), Judith, 95 Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 44 Huttner (2013), Early Christianity in the Lycus Valley, 259, 260 Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 104, 187, 188, 189, 192, 193, 202, 421 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 308 Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 124 McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 116, 117, 162, 163, 164 Miltsios (2023), Leadership and Leaders in Polybius. 78, 81 Osborne (2010), Clement of Alexandria, 75, 126, 208 Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 95, 147 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 134, 147, 148, 149, 150, 151, 152, 153, 166, 179, 180, 181, 203 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 71, 73, 125 Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 46 Schwartz (2008), 2 Maccabees, 430 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 228, 234 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 111 Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 11, 14, 18 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 137 Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 100, 104, 117, 186, 187 Wilson (2012), The Sentences of Sextus, 358 van den Broek (2013), Gnostic Religion in Antiquity, 16, 182, 193 Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 70, 163, 164, 261, 262, 263, 270, 271, 280, 281
theodotus, alexander polyhistor	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 130 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 147, 148, 149, 151, 180
theodotus, ancyran martyr	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 199, 238, 239, 240, 242, 254
theodotus, and his followers, adoption metaphor of	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 147
theodotus, apollonius of rhodes	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 134, 150
theodotus, banker	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 344, 345, 346, 347, 354, 395
theodotus, becoming a jew	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 181
theodotus, callimachus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 134, 150
theodotus, circumcision	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 149, 150, 180
theodotus, circumcision and endogamy	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 147, 148, 149, 150, 151, 152, 153
theodotus, circumcision, importance of stressed by	Feldman (2006), Judaism and Hellenism Reconsidered, 303, 304
theodotus, collins, j.j.	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203
theodotus, endogamy	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 180
theodotus, epic, epic poetry of	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 198, 280, 292, 296
theodotus, fallon, f.	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 134
theodotus, god’s covet with abraham	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 149
theodotus, greek epic tradition	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 134, 147, 149, 152
theodotus, homer	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 134, 148, 149, 150, 151, 152, 153
theodotus, inscription	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50
theodotus, inscriptions	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50
theodotus, martyr	Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 22, 25
theodotus, of ancyra, martyr	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 150
theodotus, of athens	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 76, 77
theodotus, of laodicea	Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 153
theodotus, of nicopolis	Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 52
theodotus, phrygian montanist	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 19, 31, 101, 242
theodotus, poet, alleged samaritan	Feldman (2006), Judaism and Hellenism Reconsidered, 74, 75, 306, 307
theodotus, poet, alleged samaritan, maligns hivvites	Feldman (2006), Judaism and Hellenism Reconsidered, 305
theodotus, poet, where poem by was written	Feldman (2006), Judaism and Hellenism Reconsidered, 305, 306
theodotus, portrait	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 77
theodotus, shoemaker	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 46, 344, 345, 346, 347, 354, 395
theodotus, son of vettenus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114, 319
theodotus, the shoemaker	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 19, 24
theodotus’, version of diaspora	Feldman (2006), Judaism and Hellenism Reconsidered, 302, 303, 304, 305, 306, 307

List of validated texts:

15 validated results for "theodotus"

1. Hebrew Bible, Genesis, 1.26-1.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Excerpta ex Theodoto • Theodotus

Found in books: Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 44, 140; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 117; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 20, 32

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃' ' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them.' ' None

2. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Excerpta ex Theodoto • Theodotus

Found in books: Gera (2014), Judith, 95; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 32

3. Philo of Alexandria, That Every Good Person Is Free, 81-82 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Theodotos inscription, leadership • Theodotus inscription • Vettenos, Theodotos family • inscriptions, Theodotus

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Levine (2005), The Ancient Synagogue, The First Thousand Years, 149

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81 Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. '⁸² Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; ' None

4. New Testament, 1 Corinthians, 2.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Excerpta ex Theodoto • Theodotus

Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 421; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 329

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2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·'' None

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2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.'' None

5. New Testament, Acts, 13.14-13.15, 15.21, 20.21, 20.29 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Theodotos inscription, leadership • Theodotus • Theodotus (Ancyran martyr) • Theodotus inscription • Theodotus son of Vettenus • Theodotus, Collins, J.J. • Vettenos, Theodotos family • inscriptions, Theodotus

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 187; Levine (2005), The Ancient Synagogue, The First Thousand Years, 137, 149; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 203; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 238; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 319

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13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. ^13.15 μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. ^15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. ^20.21 διαμαρτυρόμενος Ἰουδαίοις τε καὶ Ἕλλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν Ἰησοῦν. ^20.29 ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου,'' None

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13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. ^13.15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." ^15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath." ^20.21 testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. ^20.29 For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. '' None

6. New Testament, Colossians, 1.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Excerpta ex Theodoto • Theodotus

Found in books: Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 187; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35

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1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,'' None

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1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. '' None

7. New Testament, Philippians, 3.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Excerpta ex Theodoto • Theodotus

Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 179; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331

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3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν,'' None

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3.20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; '' None

8. New Testament, Romans, 5.12-5.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Excerpta ex Theodoto • Theodotus

Found in books: Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 226; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35

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5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. ^5.13 ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, ^5.14 ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. ^5.15 Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· ^5.16 τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. ^5.17 εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. ^5.18 Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· ^5.19 ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. ^5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, ^5.21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.'' None

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5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. ^5.13 For until the law, sin was in the world; but sin is not charged when there is no law. ' "^5.14 Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. " "^5.15 But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. " '^5.16 The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. ^5.17 For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. ^5.18 So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. ' "^5.19 For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. " '^5.20 The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; ^5.21 that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. '' None

9. New Testament, John, 1.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Excerpta ex Theodoto • Theodotus

Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 104; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 263, 270, 271, 280, 281

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1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.'' None

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1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. '' None

10. New Testament, Luke, 4.16-4.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Theodotos inscription, leadership • Theodotus inscription • Vettenos, Theodotos family • inscriptions, Theodotus

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Levine (2005), The Ancient Synagogue, The First Thousand Years, 149

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4.16 Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. ^4.17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον ^4.18 Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, ^4.19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. ^4.20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.'' None

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4.16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. ^4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, ^4.18 "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, ^4.19 And to proclaim the acceptable year of the Lord." ^4.20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. '' None

11. Clement of Alexandria, Excerpts From Theodotus, 1.1, 7.1, 13.1, 23.2, 26.1, 32.2, 41.1-41.2, 42.2, 43.1, 45.3, 47.1, 47.3, 56.3, 73.1, 77.2-77.3, 78.2, 80.3, 81.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Esotericism, Excerpta ex Theodoto • Excerpta ex Theodoto • Theodotos • Theodotus

Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 560, 561; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 94, 120, 210, 211, 218, 220, 221; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 140, 217, 226; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 104, 187, 188, 421; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 124; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 162; Osborne (2010), Clement of Alexandria, 208; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 134; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 46; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 199; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 250, 251, 257; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 104, 186; van den Broek (2013), Gnostic Religion in Antiquity, 182, 193; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 70, 164, 270, 280

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1.1 'Father,' he says, 'I deposit into thy hands my spirit.' Wisdom, he says, put forth a receptacle of flesh for the Logos, the spiritual seed; clad in it the Saviour descended. Wherefore, at the Passion, it is Wisdom which he deposits with the Father, in order that he may receive her from the Father and not be held back here by those who have the power to deprive him. Thus, by the word already spoken of, he deposits the whole spiritual seed, that is, the elect. We admit that the elect seed is both a spark kindled by the Logos and a pupil of the eye and a grain of mustard seed and leaven which unites in faith the genera which appear to be divided." "⁶ The verse, 'In the beginning was the Logos and the Logos was with God and the Logos was God' the Valentinians understand thus, for they say that the 'beginning' is the 'Only Begotten' and that he is also called God, as also in the verses which immediately follow it explains that he is God, for it says, 'The Only-Begotten God who is in the bosom of the Father, he has declared him.' Now they say that the Logos in the beginning, that is to say in the Only-Begotten, in the Mind and the Truth, indicates the Christ, the Logos and the Life. Wherefore he also appropriately calls God him who is in God, the Mind. 'That which came into being in him,' the Logos, 'was Life,' the Companion. Therefore the Lord also says, 'I am the Life.'" "^7.1 Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Know ledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because 'through' the Son the Father was known.' But the Spirit of Love has been mingled with the Spirit of Knowledge, as the Father with the Son, and Thought with Truth, having proceeded from Truth as Knowledge from Thought. And he who remained ' Only-Begotten Son in the bosom of the Father' explains Thought to the Aeons through Knowledge, just as if he had also been put forth from his bosom; but him who appeared here, the Apostle no longer calls ' Only Begotten,' but ' as Only-Begotten, Glory as of an Only-Begotten.' This is because being one and the same, Jesus is the' First-Born' in creation, but in the Pleroma is 'Only- Begotten.' But he is the same, being to each place such as can be contained in it. And he who descended is never divided from him who remained. For the Apostle says, 'For he who ascended is the same as he who descended.' And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again." "⁸ But we maintain that the essential Logos is God in God, who is also said to be 'in the bosom of the Father,' continuous, undivided, one God. 'All things were made by him'; things both of the spirit, and of the mind, and of the senses, in accordance with the activity proper to the essential Logos. 'This one explained the bosom of the Father,' the Saviour and Isaiah said, 'And I will pay back their deeds into their bosom,' that is, into their thought, which is in the soul, from which it is first activated 'First-Born of all creation.' But the essential Only-Begotten, in accordance with whose continuous power the Saviour acts, is the Light of the Church, which previously was in darkness and ignorance. 'And darkness comprehended him not': the apostates and the rest of men did not know him and death did not detain him." ^13.1 He is 'heavenly bread' and 'spiritual food' furnishing life by food and knowledge, 'the light of men,' that is, of the Church. Therefore those who ate the heavenly bread died, but he who eats the true bread of the Spirit shall not die. The Son is the living bread which was given by the Father to those who wish to eat. 'And my flesh is the bread which I will give,' he says, that is, to him whose flesh is nourished by the Eucharist; or better still, the flesh is his body, 'which is the Church, heavenly bread,' a blessed Assembly. And perhaps just as the elect are essentially derived from the same substance, and as they will also attain the same end. . ." "¹⁷ According to the Valentinians, Jesus and the Church and Wisdom are a powerful and complete mixture of bodies. To be sure, human commingling in marriage produces the birth of one child from two commingled seeds and the body, dissolved into earth, mingles with the earth, and water mingles with wine. And the greater and more excellent bodies are capable of being easily mixed, for example, wind mingles with wind. But to me it seems that this happens by conjunction and not by admixture. Therefore, does not the divine power, immanent in the soul, sanctify it in the final stage of advance? For 'God is spirit' and 'inspires where he will.' For the immanence of the divine power does not affect substance, but power and force; and spirit is conjoined with spirit, as spirit is conjoined with soul." "¹⁹ 'And the Logos became flesh' not only by becoming man at his Advent on earth, but also 'at the beginning' the essential Logos became a son by circumscription and not in essence. And again he became flesh when he acted through the prophets. And the Saviour is called an offspring of the essential Logos; therefore, 'in the beginning was the Logos and the Logos was with God' and 'that which came into existence in him was life' and life is the Lord. And when Paul says, 'Put on the new man created according to God' it is as if he said, Believe on him who was 'created' by God, 'according to God,' that is, the Logos in God. And 'created according to God' can refer to the end of advance which man will reach, as does. . . he rejected the end for which he was created. And in other passages he speaks still more plainly and distinctly: 'Who is an image of the invisible God'; then he goes on, 'First-Born of all creation.' For he calls the Logos of the essential Logos 'an image of the invisible God,' but 'First-Born of all creation.' Having been begotten without passion he became the creator and progenitor of all creation and substance, for by him the Father made all things. Wherefore it is also said that he 'received the form of a servant,' which refers not only to his flesh at the advent, but also to his substance, which he derived from its underlying reality, for substance is a slave, inasmuch as it is passive and subordinate to the active and dominating, cause." "²¹ The Valentinians say that the finest emanation of Wisdom is spoken of in 'He created them in the image of God, male and female created he them.' Now the males from this emanation are the 'election,' but the females are the 'calling' and they call the male beings angelic, and the females themselves, the superior seed. So also, in the case of Adam, the male remained in him but all the female seed was taken from him and became Eve, from whom the females are derived, as the males are from him. Therefore the males are drawn together with the Logos, but the females, becoming men, are united to the angels and pass into the Pleroma. Therefore the woman is said to be changed into a man, and the church hereon earth into angels." "^23.2 The followers of Valentinus say that Jesus is the Paraclete, because he has come full of the Aeons, having come forth from the whole. For Christ left behind Sophia, who had put him forth, and going into the Pleroma, asked for help for Sophia, who was left outside; and Jesus was put forth by the good will of the Aeons as a Paraclete for the Aeon which had passed. In the type of the Paraclete, Paul became the Apostle of the Resurrection. Immediately after the Lord's Passion he also was sent to preach. Therefore he preached the Saviour from both points of view: as begotten and passible for the sake of those on the left, because, being able to know him, they are afraid of him in this position, and in spiritual wise from the Holy Spirit and a virgin, as the angels on the right know him. For each one knows the Lord after his own fashion, and not all in the same way. 'The Angels of the little ones' that is, of the elect who will be in the same inheritance and perfection, 'behold the face of the Father.' And perhaps the Face is now the Son, and now as much of that comprehension of the Father as they perceive who have been instructed by the Son. But the rest of the Father is unknown." "^26.1 The visible part of Jesus was Wisdom and the Church of the superior seeds and he put it on through the flesh, as Theodotus says; but the invisible part is the Name, which is the Only- Begotten Son. Thus when he says 'I am the door,' he means that you, who are of the superior seed, shall come up to the boundary where I am. And when he enters in, the seed also enters with him into the Pleroma, brought together and brought in through the door." "²⁷ The priest on entering within the second veil removed the plate at the altar of incense, and entered himself in silence with the Name engraved upon his heart, indicating the laying aside of the body which has become pure like the golden plate and bright through purification. . . the putting away as it were of the soul's body on which was stamped the lustre of piety, by which he was recognized by the Principalities and Powers as, having put on the Name. Now he discards this body, the plate which had become light, within the second veil, that is, in the rational sphere the second complete veil of the universe, at the altar of incense, that is, with the angels who are the ministers of prayers carried aloft. Now the soul, stripped by the power of him who has knowledge, as if it had become a body of the power, passes into the spiritual realm and becomes now truly rational and high priestly, so that it might now be animated, so to speak, directly by the Logos, just as the archangels became the high-priests of the angels, and the First-Created the high- priests of the archangels. But where is there a right judgment of Scripture and doctrine for that soul which has become pure, and where is it granted to see God 'face to face'? Thus, having transcended the angelic teaching and the Name taught in Scripture, it comes to the knowledge and comprehension of the facts. It is no longer a bride but has become a Logos and rests with the bridegroom together with the First-Called and First- Created, who are friends by love, sons by instruction and obedience, and brothers by community of origin. So that it belonged to the dispensation to wear the plate and to continue the pursuit of knowledge, but the work of power was that man becomes the bearer of God, being controlled directly by the Lord and becoming, as it were, his body." "³⁰ Then forgetting the glory of God, they impiously say he suffered. For inasmuch as the Father shared in suffering, though he is, says Theodotus, rigid and unyielding in nature, by showing himself yielding, in order that Silence might understand this, it was suffering. For sympathy is the suffering of one for the sake of another's suffering. Moreover when the Passion took place, the whole shared in the same suffering for the recovery of the sufferer." "^32.2 Therefore though there is unity in the Pleroma, each of the Aeons has its own complement, the syzygia. Therefore, whatever come out of a syzygia are complete in themselves (pleromas) and whatever come out of one are images. So Theodotus called the Christ who came out of the thought of Wisdom, an 'image of the Pleroma.' Now he abandoned his mother and ascending into the Pleroma was mixed as if with the whole and thus also with the Paraclete." "³⁵ 'Jesus our light having emptied himself,' as the Apostle says, that is, according to Theodotus; having passed beyond the Boundary, since he was an angel of the Pleroma, led out the angels of the superior seed with him. And he himself had the redemption inasmuch as he had proceeded from the Pleroma, but he led the angels for the correction of the seed. For, in as much as they are bound for the sake of the parts, and plead and, being restrained for our sakes in their zeal to enter, they beg remission for us, that we may enter with them. For, since they may almost be said to need us in order to enter, for without us they are not permitted (therefore not even the Mother has entered with them without us, they say), they are obviously bound for our sake." "³⁶ Now they say that our Angels were put forth in unity, and are one, in that they came out from One. Now since we existed in separation, Jesus was baptised that the undivided should be divided until he should unite us with them in the Pleroma that we 'the many' having become 'one,' might all be mingled in in the One which was divided for our sakes." '³⁸ A river goes from under the throne of Space and flows into the void of the creation, which is Gehenna, and it is never filled, though the fire flows from the beginning of creation. And Space itself is fiery. Therefore, he says, it has a veil in order that the things may not be destroyed by the sight of it. And only the archangel enters it, and to typify this the high priest every year enters the holy of holies. From thence Jesus was called and sat down with Space, that the spirits might remain and not rise before him, and that he might subdue Space and provide the seed with a passage into the Pleroma.' "^41.2 The superior seeds, he says, came forth neither as passions, the seeds of which would have perished when they perished, nor as a creation, but as offspring; since otherwise, when creation was being put together, the seeds would have been put together with it. Therefore, also it has an affinity with the Light, that is Jesus, whom the Christ, who besought the Aeons, first put forth. And in him the seeds were refined, as far as possible, as they went with him into the Pleroma. Therefore the Church is properly said to have been chosen before the foundation of the world. Indeed, they say, we were reckoned together and manifested in the beginning. Therefore the Saviour says, 'Let your light shine,' referring to the light which appeared and gave form, of which the Apostle says 'which lighteth every man that cometh into the world,' that is, every man of the superior seed. For when man was enlightened, then he came into the world, that is, he ordered himself and put off the passions which were darkening him and were mingled with him. And the Creator who had held Adam beforehand in his Notion, put him forth at the end of creation." "^42.2 The Cross is a sign of the Limit in the Pleroma, for it divides the unfaithful from the faithful as that divides the world from the Pleroma. Therefore Jesus by that sign carries the Seed on his shoulders and leads them into the Pleroma. For Jesus is called the shoulders of the seed and Christ is the head. Wherefore it is said, 'He who takes not up his cross and follows me is not my brother.' Therefore he took the body of Jesus, which is of the same substance as the Church." "^43.1 So they say that those on the right knew the names of Jesus and Christ even before the Advent, but they did not know the power of the sign. And when the Spirit gave all power, and the Pleroma united in praise, he is sent forth, 'as the angel of the counsel' and becomes the head of the whole after the Father. 'For all things were created by him, things visible and invisible, thrones, dominions, kingdoms, divinities, services. So God also exalted him and gave him a name which is above every name that every knee should bow and every tongue confess that Jesus Christ, the Saviour, is the Lord of Glory. He who ascended also descended. That he ascended, what does it imply but that he descended? He it is who descended into the lower parts of the earth and ascended above the heavens.'" "^45.3 Straightway, therefore, the Saviour bestowed on her a form that was according to knowledge and a healing of passions, exhibiting the contents of the Pleroma and stages of emanation down to her own, from the unbegotten Father. And, having taken away the passions of her who had suffered, he made her impassible, and, having separated the passions, he kept them and they were not distinguished as from those within, but he brought into being both them and the elements of the second rank. Thus through the appearance of the Saviour, Wisdom came into being and the elements without were created. 'For all things were made by him and without him was not anything made.'" "^4
7.1 Now the Saviour became the first universal creator. 'But Wisdom,' the second, 'built a house for herself and hewed out seven pillars' and first of all she put forth a god, the image of the Father, and through him she made heaven and earth, that is 'heavenly things, and the earthly' – the things on the right hand and on the left. This, as an image of the Father, then became a father and put forth first the psychic Christ, an image of the Son, then the archangels as images of the Aeons, then the angels of the archangels from the psychic and luminous substance to which the prophetic word refers, 'And the Spirit of God was superimposed upon the waters,' declaring that in the combination of the two substances, made for him, the simple was superimposed but the heavy and material substance is borne under, the thick and coarse. But it is even suggested that this was incorporeal in the beginning when it is called 'invisible.' Yet it was never invisible to any man that ever lived nor to God, for he made it. But he has somehow declared its absence of form, shape and design." "^56.3 Therefore our father Adam is 'the first man of the earth, earthy' and if he had sown from psychic and spiritual as well as from material substance, all would have become equal and righteous and the Teaching would have been in all. Therefore many are material, but not many are psychic, and few are spiritual. Now the spiritual is saved by nature, but the psychic has free-will, and has the capacity for both faith and incorruptibility, as well as for unbelief and corruption according to its own choice; but the material perishes by nature. When, therefore, the psychic 'are engrafted on the olive tree' into faith and incorruptibility and share 'the fatness of the olive tree' and when 'the Gentiles come in,' then 'thus shall all Israel.' But Israel is an allegory, the spiritual man who will see God, the unlawful son of the faithful Abraham, he who was born of free woman, not he who was according to the flesh the son of the Egyptian bond woman." "⁶⁷ 'When we were in the flesh' the Apostle says, as if he were already speaking without the body. Now he says that he means by flesh that weakness which was an offshoot of the Woman on high. And when the Saviour says to Salome that death will reign as long as women bear, he does not speak in reproach of birth since it is necessary for the salvation of the believers. For this birth must be until the previously reckoned seed be put forth. But he is alluding to the Woman on high whose passions became creation when she put forth those beings that were without form. On her account the Saviour came down to drag us out from passion and to adopt us to himself." '⁶⁸ For as long as we were children of the female only, as if of a base intercourse, incomplete and infants and senseless and weak and without form, brought forth like abortions, we were children of the woman, but when we have received form from the Saviour, we have become children of a husband and a bride chamber.' "^73.1 Now because of the opponents who attack the soul through the body and outward things and pledge it to slavery; the ones on the right are not sufficient to follow and rescue and guard us. For their providential power is not perfect like the Good Shepherd's but each one is like a mercenary who sees the wolf coming and flees and is not zealous to give up his life for his own sheep. And besides man, over whom the battle rages, since he is a weak animal, is easily led toward the worse and captured by those who hate him. Whence also he incurs greater evil." "⁷⁴ Therefore the Lord came down bringing the peace which is from heaven to those on earth, as the Apostle says, 'Peace on the earth and glory in the heights.' Therefore a strange and new star arose doing away with the old astral decree, shining with a new unearthly light, which revolved on a new path of salvation, as the Lord himself, men's guide, who came down to earth to transfer from Fate to his providence those who believed in Christ." "⁷⁶ As, therefore, the birth of the Saviour released us from 'becoming' and from Fate, so also his baptism rescued us from fire, and his Passion rescued us from passion in order that we might in all things follow him. For he who was baptised unto God advanced toward God and has received 'power to walk upon scorpions and snakes,' the evil powers. And he commands the disciples 'When ye go about, preach and them that believe baptise in the name of the Father, and of the Son and of the Holy Spirit,' in whom we are born again, becoming higher than all the other powers." "^77.2 Therefore baptism is called death and an end of the old life when we take leave of the evil principalities, but it is also called life according to Christ, of which he is sole Lord. But the power of the transformation of him who is baptised does not concern the body but the soul, for he who comes up out of the water is unchanged. From the moment when he comes up from baptism he is called a servant of God even by the unclean spirits and they now 'tremble' at him whom shortly before they obsessed." "^77.3 Therefore baptism is called death and an end of the old life when we take leave of the evil principalities, but it is also called life according to Christ, of which he is sole Lord. But the power of the transformation of him who is baptised does not concern the body but the soul, for he who comes up out of the water is unchanged. From the moment when he comes up from baptism he is called a servant of God even by the unclean spirits and they now 'tremble' at him whom shortly before they obsessed." ^78.2 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.' "⁷⁸ Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth. ⁷⁹ So long, then, they say, as the seed is yet unformed, it is the offspring of the female, but when it was formed, it was changed to a man and becomes a son of the bridegroom. It is no longer weak and subject to the cosmic forces, both visible and invisible, but having been made masculine, it becomes a male fruit.' "^80.3 He whom the Mother generates is led into death and into the world, but he whom Christ regenerates is transferred to life into the Ogdoad. And they: die to the world but live to God, that death may be loosed by death and corruption by resurrection. For he who has been sealed by Father, Son and Holy Spirit is beyond the threats of every other power and by the three Names has been released from the whole triad of corruption. 'Having borne the image of the earthly, it then bears the image of the heavenly.'" ^81.2 The material element of fire lays hold of all material things, and the pure and immaterial element lays hold of immaterial things such as demons, angels of evil and the devil himself. Thus the heavenly fire is dual in its nature, belonging partly to the mind, partly to the senses. By analogy, therefore, baptism is also dual in its nature, the sensible part works through water which extinguishes the sensible fire, but the intellectual through Spirit, a defense against the intellectual fire. And the material Spirit when it is little becomes food and kindling for the sensible fire, but when it has increased it has become an extinguisher, but the Spirit given us from above, since it is immaterial, rules not only over the Elements, but over the Powers and the evil Principalities.' "⁸³ It is fitting to go to baptism with joy, but, since unclean spirits often go down into the water with some and these spirits following and gaining the seal together with the candidate become impossible to cure for the future, fear is joined with joy, in order that only he who is pure may go down to the water.' "⁸⁴ Therefore let there be fastings, supplications, prayers, raising of hands, kneelings because a soul is being saved from the world and from the 'mouth of lions.' Wherefore there is immediate temptation for those who long also for the things from which they have been separated, and even if one has fore-knowledge to endure them, yet the outward man is shaken." " None

12. Irenaeus, Refutation of All Heresies, 1.6.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Theodotus

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 214, 218; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 217; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 124; van den Broek (2013), Gnostic Religion in Antiquity, 193

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1.6.1 There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save as follows, from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt by a special dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material into His nature, since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons.'' None

13. Tertullian, Against The Valentinians, 4.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Theodotus

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 217; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 210

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4.2 We know, I say, most fully their actual origin, and we are quite aware why we call them Valentinians, although they affect to disavow their name. They have departed, it is true, from their founder, yet is their origin by no means destroyed; and even if it chance to be changed, the very change bears testimony to the fact. Valentinus had expected to become a bishop, because he was an able man both in genius and eloquence. Being indigt, however, that another obtained the dignity by reason of a claim which confessorship had given him, he broke with the church of the true faith. Just like those (restless) spirits which, when roused by ambition, are usually inflamed with the desire of revenge, he applied himself with all his might to exterminate the truth; and finding the clue of a certain old opinion, he marked out a path for himself with the subtlety of a serpent. Ptolem us afterwards entered on the same path, by distinguishing the names and the numbers of the Ænons into personal substances, which, however, he kept apart from God. Valentinus had included these in the very essence of the Deity, as senses and affections of motion. Sundry bypaths were then struck off therefrom, by Heraclean and Secundus and the magician Marcus. Theotimus worked hard about the images of the law. Valentinus, however, was as yet nowhere, and still the Valentinians derive their name from Valentinus. Axionicus at Antioch is the only man who at the present time does honour to the memory of Valentinus, by keeping his rules to the full. But this heresy is permitted to fashion itself into as many various shapes as a courtezan, who usually changes and adjusts her dress every day. And why not? When they review that spiritual seed of theirs in every man after this fashion, whenever they have hit upon any novelty, they immediately call their presumption a revelation, their own perverse ingenuity a spiritual gift; but (they deny all) unity, admitting only diversity. And thus we clearly see that, setting aside their customary dissimulation, most of them are in a divided state, being ready to say (and that sincerely) of certain points of their belief, This is not so; and, I take this in a different sense; and, I do not admit that. By this variety, indeed, innovation is stamped on the very face of their rules; besides which, it wears all the colorable features of ignorant conceits. '' None

14. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Excerpta ex Theodoto • Theodotus

Found in books: Osborne (2010), Clement of Alexandria, 126; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 263, 270

15. Eusebius of Caesarea, Ecclesiastical History, 5.3.4, 5.16.10, 5.16.13-5.16.14, 5.28.6 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Theodotus (Phrygian Montanist) • Theodotus the Shoemaker • Theodotus,

Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 259, 260; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 19, 31

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5.3.4 The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in regard to prophecy — for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brethren in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. These they sent, while they were still in prison, to the brethren throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches. ^5.16.10 For the faithful in Asia met often in many places throughout Asia to consider this matter, and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion. ^5.16.13 But by another kind of death Montanus and Maximilla are said to have died. For the report is that, incited by the spirit of frenzy, they both hung themselves; not at the same time, but at the time which common report gives for the death of each. And thus they died, and ended their lives like the traitor Judas. ^5.16.14 So also, as general report says, that remarkable person, the first steward, as it were, of their so-called prophecy, one Theodotus — who, as if at sometime taken up and received into heaven, fell into trances, and entrusted himself to the deceitful spirit — was pitched like a quoit, and died miserably. ^5.28.6 How then since the opinion held by the Church has been preached for so many years, can its preaching have been delayed as they affirm, until the times of Victor? And how is it that they are not ashamed to speak thus falsely of Victor, knowing well that he cut off from communion Theodotus, the cobbler, the leader and father of this God-denying apostasy, and the first to declare that Christ is mere man? For if Victor agreed with their opinions, as their slander affirms, how came he to cast out Theodotus, the inventor of this heresy?'' None

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