Christology

The person and natures of Christ.

Passages that substantially address this topic, in date order.

• 1 Clement 12.7Clement of Rome · ca. 95–97 (range ca. 70–100) · Rahab's scarlet cord foreshadowed redemption through Christ's blood.
• 1 Clement 16.1Clement of Rome · ca. 95–97 (range ca. 70–100) · Christ belongs to the humble, not to those who lord it over his flock.
• 1 Clement 16.10Clement of Rome · ca. 95–97 (range ca. 70–100) · The innocent Servant.
• 1 Clement 16.11Clement of Rome · ca. 95–97 (range ca. 70–100) · An offering for sin.
• 1 Clement 16.12Clement of Rome · ca. 95–97 (range ca. 70–100) · The righteous Servant will justify many.
• 1 Clement 16.13Clement of Rome · ca. 95–97 (range ca. 70–100) · He was numbered with the transgressors.
• 1 Clement 16.14Clement of Rome · ca. 95–97 (range ca. 70–100) · He bore the sins of many.
• 1 Clement 16.15Clement of Rome · ca. 95–97 (range ca. 70–100) · “I am a worm and not a man.”
• 1 Clement 16.16Clement of Rome · ca. 95–97 (range ca. 70–100) · The sufferer is mocked.
• 1 Clement 16.17Clement of Rome · ca. 95–97 (range ca. 70–100) · If the Lord was so humble, how much more should we be.
• 1 Clement 16.2Clement of Rome · ca. 95–97 (range ca. 70–100) · Christ came in humility, as the Spirit foretold.
• 1 Clement 16.3Clement of Rome · ca. 95–97 (range ca. 70–100) · Isaiah's Suffering Servant: despised and rejected.
• 1 Clement 16.4Clement of Rome · ca. 95–97 (range ca. 70–100) · The Servant bears our sins.
• 1 Clement 16.5Clement of Rome · ca. 95–97 (range ca. 70–100) · By his wounds we are healed.
• 1 Clement 16.6Clement of Rome · ca. 95–97 (range ca. 70–100) · All have gone astray like sheep.
• 1 Clement 16.7Clement of Rome · ca. 95–97 (range ca. 70–100) · Like a lamb to the slaughter, he was silent.
• 1 Clement 16.8Clement of Rome · ca. 95–97 (range ca. 70–100) · His life was taken from the earth.
• 1 Clement 16.9Clement of Rome · ca. 95–97 (range ca. 70–100) · He died for his people's sins.
• 1 Clement 22.1Clement of Rome · ca. 95–97 (range ca. 70–100) · Christ calls us through the Spirit in Psalm 34.
• 1 Clement 24.1Clement of Rome · ca. 95–97 (range ca. 70–100) · Christ's resurrection is the firstfruit of ours.
• 1 Clement 32.2Clement of Rome · ca. 95–97 (range ca. 70–100) · From Jacob came priests, Christ in the flesh, and kings.
• 1 Clement 36.1Clement of Rome · ca. 95–97 (range ca. 70–100) · Jesus Christ is our salvation and high priest.
• 1 Clement 36.2Clement of Rome · ca. 95–97 (range ca. 70–100) · Through Christ we see God and taste immortal knowledge.
• 1 Clement 36.3Clement of Rome · ca. 95–97 (range ca. 70–100) · The angels are God's servants.
• 1 Clement 36.4Clement of Rome · ca. 95–97 (range ca. 70–100) · God calls Christ his Son.
• 1 Clement 36.5Clement of Rome · ca. 95–97 (range ca. 70–100) · Christ sits at God's right hand.
• 1 Clement 48.4Clement of Rome · ca. 95–97 (range ca. 70–100) · The gate of righteousness is Christ.
• 1 Clement 49.6Clement of Rome · ca. 95–97 (range ca. 70–100) · Out of love Christ gave his blood, flesh, and soul for us.
• 1 Clement 59.3Clement of Rome · ca. 95–97 (range ca. 70–100) · The great prayer praises God, who humbles the proud and lifts the lowly.
• 1 Clement 61.3Clement of Rome · ca. 95–97 (range ca. 70–100) · The prayer closes with praise through Christ the high priest.
• 1 Clement 64.1Clement of Rome · ca. 95–97 (range ca. 70–100) · A closing blessing through Christ the high priest.
• 1 Clement 7.4Clement of Rome · ca. 95–97 (range ca. 70–100) · Christ's precious blood won the grace of repentance for the world.
• Epistle of Barnabas 11.8Anonymous · ca. 70–135 (often ca. 130) · The tree and the water in Psalm 1 are the cross and baptism.
• Epistle of Barnabas 12.1Anonymous · ca. 70–135 (often ca. 130) · A prophecy of the cross: blood dripping from a tree.
• Epistle of Barnabas 12.10Anonymous · ca. 70–135 (often ca. 130) · David calls the Christ his Lord, not merely his son.
• Epistle of Barnabas 12.11Anonymous · ca. 70–135 (often ca. 130) · Isaiah and David both call the Christ Lord.
• Epistle of Barnabas 12.2Anonymous · ca. 70–135 (often ca. 130) · Moses' outstretched arms in battle were a type of the cross.
• Epistle of Barnabas 12.7Anonymous · ca. 70–135 (often ca. 130) · Looking to the bronze serpent in faith brought life: a sign of Jesus.
• Epistle of Barnabas 12.8Anonymous · ca. 70–135 (often ca. 130) · Moses gave Joshua the name Jesus as a prophecy.
• Epistle of Barnabas 12.9Anonymous · ca. 70–135 (often ca. 130) · Moses foretold that the Son of God would destroy Amalek.
• Epistle of Barnabas 14.4Anonymous · ca. 70–135 (often ca. 130) · Moses received the covenant as a servant; the Lord gave it to us himself.
• Epistle of Barnabas 14.5Anonymous · ca. 70–135 (often ca. 130) · Christ appeared to redeem us and establish the covenant in us.
• Epistle of Barnabas 14.7Anonymous · ca. 70–135 (often ca. 130) · Isaiah: the Servant is a covenant and a light for the nations.
• Epistle of Barnabas 14.9Anonymous · ca. 70–135 (often ca. 130) · Isaiah: the Spirit of the Lord is upon me.
• Epistle of Barnabas 15.5Anonymous · ca. 70–135 (often ca. 130) · God's rest on the seventh day is Christ's coming and judgment.
• Epistle of Barnabas 15.9Anonymous · ca. 70–135 (often ca. 130) · Christians celebrate the eighth day, the day of the resurrection.
• Epistle of Barnabas 5.1Anonymous · ca. 70–135 (often ca. 130) · Christ gave his flesh so that we might be cleansed by his blood.
• Epistle of Barnabas 5.10Anonymous · ca. 70–135 (often ca. 130) · Christ came in the flesh because no one could look on his glory directly.
• Epistle of Barnabas 5.11Anonymous · ca. 70–135 (often ca. 130) · He came in the flesh to complete the sins of those who killed the prophets.
• Epistle of Barnabas 5.13Anonymous · ca. 70–135 (often ca. 130) · The Psalms foretold his suffering on a tree.
• Epistle of Barnabas 5.2Anonymous · ca. 70–135 (often ca. 130) · Isaiah's suffering servant is Christ.
• Epistle of Barnabas 5.5Anonymous · ca. 70–135 (often ca. 130) · Why did the Lord of the world, addressed at creation, suffer at human hands?
• Epistle of Barnabas 5.6Anonymous · ca. 70–135 (often ca. 130) · Christ endured suffering to abolish death and show the resurrection.
• Epistle of Barnabas 5.7Anonymous · ca. 70–135 (often ca. 130) · He fulfilled the promise and prepared a new people.
• Epistle of Barnabas 5.9Anonymous · ca. 70–135 (often ca. 130) · Christ chose sinners as apostles to show he came for sinners.
• Epistle of Barnabas 6.12Anonymous · ca. 70–135 (often ca. 130) · Genesis's “Let us make man” is God speaking to the Son about us.
• Epistle of Barnabas 6.14Anonymous · ca. 70–135 (often ca. 130) · God replaces hearts of stone with hearts of flesh; Christ dwells in us.
• Epistle of Barnabas 6.2Anonymous · ca. 70–135 (often ca. 130) · Christ is the chosen cornerstone of Zion.
• Epistle of Barnabas 6.6Anonymous · ca. 70–135 (often ca. 130) · The Psalms foretold the crucifixion.
• Epistle of Barnabas 6.9Anonymous · ca. 70–135 (often ca. 130) · The “good land” is Jesus in the flesh; man is suffering earth.
• Epistle of Barnabas 7.2Anonymous · ca. 70–135 (often ca. 130) · The Son of God suffered only for our sake.
• Epistle of Barnabas 7.3Anonymous · ca. 70–135 (often ca. 130) · The Day of Atonement fast and Isaac's sacrifice foreshadow Christ.
• Epistle of Barnabas 7.9Anonymous · ca. 70–135 (often ca. 130) · At his coming, those who crucified Christ will recognize him.
• Epistle of Barnabas 8.2Anonymous · ca. 70–135 (often ca. 130) · The calf is Jesus; those who offer it are those who killed him.
• Epistle of Barnabas 8.5Anonymous · ca. 70–135 (often ca. 130) · The wool on the stick means Jesus reigns from the cross.
• Epistle of Barnabas 9.8Anonymous · ca. 70–135 (often ca. 130) · The number 318 spells Jesus (IH) and the cross (T) in Greek numerals.
• Shepherd of Hermas, Similitude 5.5.2 (58.2)Hermas · ca. 100–150 · The field is the world, the master is God, the slave is the Son of God, the vines are the people.
• Shepherd of Hermas, Similitude 5.5.5 (58.5)Hermas · ca. 100–150 · Why is the Son of God shown as a slave?
• Shepherd of Hermas, Similitude 5.6.1 (59.1)Hermas · ca. 100–150 · The Son of God is not a slave but has great authority.
• Shepherd of Hermas, Similitude 5.6.2 (59.2)Hermas · ca. 100–150 · The Son cleansed the people's sins through great labor.
• Shepherd of Hermas, Similitude 5.6.3 (59.3)Hermas · ca. 100–150 · The Son gave the people the law received from the Father.
• Shepherd of Hermas, Similitude 5.6.5 (59.5)Hermas · ca. 100–150 · God made the pre-existent Holy Spirit dwell in chosen flesh, which served the Spirit purely.
• Shepherd of Hermas, Similitude 5.6.6 (59.6)Hermas · ca. 100–150 · Because this flesh stayed pure, God made it a partner of the Holy Spirit.
• Shepherd of Hermas, Similitude 5.6.7 (59.7)Hermas · ca. 100–150 · All flesh that keeps the Spirit pure will receive a reward.
• Shepherd of Hermas, Similitude 8.3.2 (69.2)Hermas · ca. 100–150 · The tree is God's law, which is the Son of God preached to all the earth.
• Shepherd of Hermas, Similitude 9.1.1 (78.1)Hermas · ca. 100–150 · The Spirit who spoke as the church is the Son of God.
• Shepherd of Hermas, Similitude 9.12.1 (89.1)Hermas · ca. 100–150 · The rock and the gate are the Son of God.
• Shepherd of Hermas, Similitude 9.12.2 (89.2)Hermas · ca. 100–150 · The rock is old because the Son is older than all creation and was the Father's counselor in creating.
• Shepherd of Hermas, Similitude 9.12.3 (89.3)Hermas · ca. 100–150 · The gate is new because the Son was revealed in the last days.
• Shepherd of Hermas, Similitude 9.12.4 (89.4)Hermas · ca. 100–150 · No one enters God's kingdom without receiving the name of the Son.
• Shepherd of Hermas, Similitude 9.12.5 (89.5)Hermas · ca. 100–150 · As a walled city has one gate, so the only way into God's kingdom is the name of his beloved Son.
• Shepherd of Hermas, Similitude 9.12.6 (89.6)Hermas · ca. 100–150 · The Son of God is the one entrance to the Lord.
• Shepherd of Hermas, Similitude 9.12.8 (89.8)Hermas · ca. 100–150 · The great man is the Son of God; even angels come to God only through him.
• Shepherd of Hermas, Similitude 9.13.2 (90.2)Hermas · ca. 100–150 · The virgins are holy spirits, powers of the Son of God; the name without their garment is useless.
• Shepherd of Hermas, Similitude 9.14.5 (91.5)Hermas · ca. 100–150 · The Son's name sustains all creation.
• Shepherd of Hermas, Similitude 9.14.6 (91.6)Hermas · ca. 100–150 · The Son is the foundation of those who bear his name wholeheartedly.
• Shepherd of Hermas, Similitude 9.6.1 (83.1)Hermas · ca. 100–150 · A man taller than the tower comes with a great company.
• Shepherd of Hermas, Vision 2.2.8 (6.8)Hermas · ca. 100–150 · Those who deny Christ in the coming days lose life; earlier deniers find mercy.
• 2 Clement 1.1Anonymous · ca. 100–150 · Think of Christ as of God, the judge of all, and do not think lightly of salvation.
• 2 Clement 1.2Anonymous · ca. 100–150 · Thinking little of Christ is itself a sin; remember what he suffered for us.
• 2 Clement 14.1Anonymous · ca. 100–150 · Doing God's will places us in the first, spiritual church, created before the sun and moon.
• 2 Clement 14.2Anonymous · ca. 100–150 · The church, Christ's body and bride, existed from the beginning.
• 2 Clement 14.4Anonymous · ca. 100–150 · To abuse the flesh is to abuse the church, and to lose the Spirit.
• 2 Clement 2.7Anonymous · ca. 100–150 · Christ came to save the perishing, and called us.
• 2 Clement 20.5Anonymous · ca. 100–150 · Closing doxology to the invisible God who sent the Savior.
• 2 Clement 3.1Anonymous · ca. 100–150 · To know the Father is not to deny Christ, through whom we know him.
• 2 Clement 9.5Anonymous · ca. 100–150 · Christ became flesh; so we will be rewarded in the flesh.
• To the Ephesians, inscriptionIgnatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius greets the church at Ephesus, chosen by God for glory.
• To the Ephesians 1.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius praises the Ephesians, who have acted as true imitators of God.
• To the Ephesians 15.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Better to be a Christian in silence than to talk without being one; Christ the one Teacher spoke and acted.
• To the Ephesians 17.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Jesus Christ is the knowledge of God; why perish by ignoring him?
• To the Ephesians 18.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius gives himself for the cross, which is salvation to believers.
• To the Ephesians 18.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ was conceived by Mary, born, and baptized to sanctify the water of baptism.
• To the Ephesians 19.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ's virgin birth and death were hidden from the devil.
• To the Ephesians 19.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · A brilliant star announced Christ's coming to the universe.
• To the Ephesians 19.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ's coming broke the power of magic and evil and began the defeat of death.
• To the Ephesians 20.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius hopes to write a second letter explaining more about Christ.
• To the Ephesians 20.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · In the one Eucharistic bread, the “medicine of immortality,” the united church shares Christ's life.
• To the Ephesians 3.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ expresses the Father's mind, and the bishops everywhere share Christ's mind.
• To the Ephesians 7.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ is the one physician, both human and divine.
• To the Magnesians 1.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius prays that the churches be united with Christ in body and spirit, in faith and love.
• To the Magnesians 11.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Hold firmly to the real birth, death, and resurrection of Christ under Pontius Pilate.
• To the Magnesians 6.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · The bishop presides in God's place, the presbyters as the apostles' council, and the deacons serve Christ.
• To the Magnesians 7.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Gather as to one temple and one altar, to the one Christ who came from the one Father.
• To the Magnesians 8.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · The prophets already lived by Christ, God's Word who came forth from silence.
• To the Magnesians 9.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christians keep the Lord's day, when our life rose through Christ's death, rather than the Sabbath.
• To the Magnesians 9.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · The prophets awaited Christ as their teacher, and he raised them from the dead.
• To the Philadelphians 8.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Against those who demand proof from the old scriptures, Ignatius says Christ's cross and resurrection are his “archives.”
• To the Philadelphians 9.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ the High Priest is the door through which all God's people enter.
• To the Philadelphians 9.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · The prophets pointed to Christ; the gospel completes their message.
• To Polycarp 3.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius points to Christ, eternal and invisible, who became visible and suffered for us.
• To Polycarp 8.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius closes with a farewell and a greeting to Alce.
• To the Romans, inscriptionIgnatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius greets the church at Rome with unusual honor.
• To the Romans 3.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christianity shows its greatness when the world hates it.
• To the Romans 6.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius wants to imitate the suffering of Christ, his God.
• To the Romans 7.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius longs for the bread of God, Christ's flesh, and the drink of his blood.
• To the Romans 8.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ, the Father's truthful mouth, will confirm Ignatius's words.
• To the Smyrnaeans 1.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius praises the Smyrnaeans' firm faith in Christ's true birth and baptism.
• To the Smyrnaeans 1.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ was truly crucified; through his resurrection he gathers Jews and Gentiles into one church.
• To the Smyrnaeans 2.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ truly suffered and truly rose, against those who say he only seemed to.
• To the Smyrnaeans 3.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ remained in the flesh after his resurrection.
• To the Smyrnaeans 3.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · The risen Christ invited the disciples to touch him, proving he was not a ghost.
• To the Smyrnaeans 3.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · The risen Christ ate and drank with his disciples.
• To the Smyrnaeans 4.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · If Christ only seemed to suffer, Ignatius's chains would be meaningless.
• To the Smyrnaeans 5.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Denying that Christ had flesh is denying him completely.
• To the Smyrnaeans 6.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Even heavenly powers are judged if they do not believe in Christ's blood; faith and love are everything.
• To the Smyrnaeans 7.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · The docetists avoid the Eucharist because they deny it is Christ's flesh.
• To the Trallians, inscriptionIgnatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius greets the church at Tralles.
• To the Trallians 10.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · If Christ only seemed to suffer, Ignatius's martyrdom would be pointless.
• To the Trallians 11.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · True believers are branches of the cross and members of Christ, their head.
• To the Trallians 8.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Renew yourselves in faith and love, which are Christ's flesh and blood.
• To the Trallians 9.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ was truly born, truly suffered, and truly died.
• To the Trallians 9.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ truly rose, and the Father will raise believers in the same way.
• To the Philippians 1.2Polycarp of Smyrna · ca. 110–135 · The Philippians' long-standing faith still bears fruit in Christ, who died for our sins and was raised by God.
• To the Philippians 12.2Polycarp of Smyrna · ca. 110–135 · Polycarp prays that God the Father and Jesus Christ the eternal high priest build the Philippians up and give them a share among the saints.
• To the Philippians 2.1Polycarp of Smyrna · ca. 110–135 · Serve God faithfully, believing in the God who raised Christ, who now reigns and will come to judge the living and the dead.
• To the Philippians 7.1Polycarp of Smyrna · ca. 110–135 · Polycarp condemns those who deny that Christ came in the flesh, who deny the witness of the cross, and who twist the Lord's words to deny resurrection and judgment.
• To the Philippians 8.1Polycarp of Smyrna · ca. 110–135 · Christ, our hope, bore our sins on the cross without sin of his own and endured everything so that we might live in him.
• To Diognetus 10.2Anonymous · ca. 150–200 (disputed) · God loved mankind, made the world for them, and sent his only Son.
• To Diognetus 11.2Anonymous · ca. 150–200 (disputed) · The Word revealed the Father's mysteries to faithful disciples.
• To Diognetus 11.3Anonymous · ca. 150–200 (disputed) · The Word was rejected by his people, preached by apostles, believed by Gentiles.
• To Diognetus 11.4Anonymous · ca. 150–200 (disputed) · The eternal Word is ever new in the hearts of the saints.
• To Diognetus 11.5Anonymous · ca. 150–200 (disputed) · Through the eternal Son the church is enriched with grace.
• To Diognetus 12.9Anonymous · ca. 150–200 (disputed) · Closing doxology: the Word teaches the saints and the Father is glorified.
• To Diognetus 7.2Anonymous · ca. 150–200 (disputed) · God sent not an angel but the Word himself, the Creator of all things.
• To Diognetus 7.3Anonymous · ca. 150–200 (disputed) · Did God send him to rule by terror?
• To Diognetus 7.4Anonymous · ca. 150–200 (disputed) · God sent his Son as God and as man, in gentleness, to save.
• To Diognetus 7.5Anonymous · ca. 150–200 (disputed) · He sent him to call and to love, not to judge.
• To Diognetus 8.1Anonymous · ca. 150–200 (disputed) · No one knew God before Christ came.
• To Diognetus 8.11Anonymous · ca. 150–200 (disputed) · Through his Son God revealed and gave everything.
• To Diognetus 8.9Anonymous · ca. 150–200 (disputed) · God shared his great plan with his Son alone.
• To Diognetus 9.2Anonymous · ca. 150–200 (disputed) · In love God gave his own Son as a ransom for us.
• To Diognetus 9.3Anonymous · ca. 150–200 (disputed) · Only Christ's righteousness covers our sins.
• To Diognetus 9.4Anonymous · ca. 150–200 (disputed) · We are justified in the Son of God alone.
• To Diognetus 9.5Anonymous · ca. 150–200 (disputed) · The sweet exchange: our sin hidden in him, his righteousness justifying us.
• First Apology 12Justin Martyr · ca. 150–155 · Christians, believing God sees all and judges all, are the best citizens; Christ foretold what is now happening.
• First Apology 13Justin Martyr · ca. 150–155 · Christians worship the Creator with prayer and thanksgiving, and honor Christ, crucified under Pontius Pilate, in the second place and the prophetic Spirit in the third.
• First Apology 21Justin Martyr · ca. 150–155 · The virgin birth, death, resurrection, and ascension of Christ are no stranger than the myths told of Zeus's sons.
• First Apology 22Justin Martyr · ca. 150–155 · Even by pagan standards, Jesus's divine sonship, crucifixion, virgin birth, and miracles have parallels; yet he is superior.
• First Apology 23Justin Martyr · ca. 150–155 · Justin will prove that Christian teaching alone is true and older than the poets, and that the demons imitated it beforehand in myths.
• First Apology 30Justin Martyr · ca. 150–155 · Justin will prove Christ is not a magician but the Son of God from prophecies fulfilled.
• First Apology 31Justin Martyr · ca. 150–155 · The Hebrew prophets foretold Christ's birth, miracles, death, resurrection, and the mission to the Gentiles; the Scriptures were translated into Greek for Ptolemy.
• First Apology 32Justin Martyr · ca. 150–155 · Moses' prophecy of Judah's ruler and the foal bound to the vine, and Isaiah's star and flower from Jesse, point to Christ.
• First Apology 33Justin Martyr · ca. 150–155 · Isaiah foretold the virgin birth; the power of God, the Word, overshadowed the virgin without intercourse.
• First Apology 34Justin Martyr · ca. 150–155 · Micah foretold his birth in Bethlehem, as the census under Quirinius shows.
• First Apology 35Justin Martyr · ca. 150–155 · Isaiah and the Psalms foretold Christ's crucifixion; Zechariah his entry into Jerusalem.
• First Apology 36Justin Martyr · ca. 150–155 · The divine Word speaks through the prophets in different persons: as God, as Christ, or as the people.
• First Apology 38Justin Martyr · ca. 150–155 · Examples of prophecy spoken in the person of Christ, fulfilled in his passion and resurrection.
• First Apology 40Justin Martyr · ca. 150–155 · Psalm 19 foretells the apostles' preaching; Psalms 1 and 2 teach how to live and foretell the conspiracy against Christ, God's Son.
• First Apology 41Justin Martyr · ca. 150–155 · A psalm foretells that the Lord will reign from the tree of the cross.
• First Apology 42Justin Martyr · ca. 150–155 · Prophecy speaks of certain future events as already past; only Christ, crucified and risen, fulfilled David's words.
• First Apology 45Justin Martyr · ca. 150–155 · Psalm 110 foretells Christ's ascension and the preaching of the apostles from Jerusalem.
• First Apology 46Justin Martyr · ca. 150–155 · All people share in the Word; those who lived by the Word before Christ, like Socrates and Abraham, were in a sense Christians.
• First Apology 48Justin Martyr · ca. 150–155 · Isaiah foretold Christ's healings and his death along with those who hope in him.
• First Apology 5Justin Martyr · ca. 150–155 · The pagan gods are evil demons, exposed by Socrates among the Greeks and by the Word made man, Jesus Christ, among the barbarians.
• First Apology 50Justin Martyr · ca. 150–155 · Isaiah's suffering Servant (Isa 52–53) foretold Christ's passion; after his resurrection the apostles understood and preached.
• First Apology 51Justin Martyr · ca. 150–155 · Isaiah foretold that the sufferer's generation is beyond telling; Psalm 24 his ascension; Daniel his coming on the clouds.
• First Apology 52Justin Martyr · ca. 150–155 · The prophets foretold two comings of Christ: the first in suffering, the second in glory, with the resurrection and judgment.
• First Apology 53Justin Martyr · ca. 150–155 · Fulfilled prophecies, above all the conversion of the Gentiles, prove Christ's claims.
• First Apology 54Justin Martyr · ca. 150–155 · The demons, hearing the prophecies of Christ without understanding them, invented Dionysus, Bellerophon, Perseus, Heracles, and Asclepius as imitations.
• First Apology 55Justin Martyr · ca. 150–155 · The demons never imitated the cross, whose shape appears everywhere: in sails, plows, tools, the human body, and Rome's own standards.
• First Apology 6Justin Martyr · ca. 150–155 · Christians are “atheists” only toward false gods; they worship the true God, his Son, and the prophetic Spirit.
• First Apology 60Justin Martyr · ca. 150–155 · Plato's “world soul set crosswise” and his threefold order came from Moses' bronze serpent and Genesis; even the unlettered among Christians know these things.
• First Apology 62Justin Martyr · ca. 150–155 · Pagan purifications and the custom of removing shoes in temples imitate baptism and Moses at the burning bush, where Christ spoke with him.
• First Apology 63Justin Martyr · ca. 150–155 · The one who spoke to Moses from the bush was the Son, the Word, who is also God; the Jews wrongly think it was the Father.
• Second Apology 10Justin Martyr · ca. 150–160 · Philosophers knew parts of the truth through the Word; Christ is the whole Word, for whom even the uneducated die, as no one died for Socrates.
• Second Apology 13Justin Martyr · ca. 150–160 · Justin strives to be a Christian; whatever truth any philosopher spoke belongs to Christians, since the philosophers had only seeds of the Word, while Christians have the Word himself.
• Second Apology 5Justin Martyr · ca. 150–160 · God the Father has no proper name; the Son is called Christ and Jesus, and in his name Christians cast out demons.
• Second Apology 7Justin Martyr · ca. 150–160 · The demons have always stirred up hatred against those who lived by reason, and much more against Christians, who know the whole Word, Christ.
• Dialogue with Trypho 100.1Justin Martyr · ca. 155–160 · Christ's resurrection is his “praise”; the Gospel records his words on knowing the Father.
• Dialogue with Trypho 100.2Justin Martyr · ca. 155–160 · Christ is firstborn of God and son of the patriarchs through the Virgin.
• Dialogue with Trypho 100.3Justin Martyr · ca. 155–160 · Christ called himself Son of Man because of his birth from Mary, of Abraham's and Adam's race.
• Dialogue with Trypho 100.4Justin Martyr · ca. 155–160 · Peter confessed Christ; Christ became man through the Virgin to undo the serpent's disobedience by the same way.
• Dialogue with Trypho 100.5Justin Martyr · ca. 155–160 · Eve the virgin conceived disobedience; Mary the virgin received faith and bore the Son of God.
• Dialogue with Trypho 100.6Justin Martyr · ca. 155–160 · Through Mary's Son God destroys the serpent and delivers from death.
• Dialogue with Trypho 101.1Justin Martyr · ca. 155–160 · Christ acknowledges the patriarchs as his fathers and trusts in God, not his own strength.
• Dialogue with Trypho 101.2Justin Martyr · ca. 155–160 · Christ refers goodness to the Father; he is despised by the people.
• Dialogue with Trypho 101.3Justin Martyr · ca. 155–160 · The mockery at the cross fulfilled Ps 22:7–8.
• Dialogue with Trypho 102.2Justin Martyr · ca. 155–160 · God protected the infant Christ from Herod because his death was appointed for later.
• Dialogue with Trypho 102.5Justin Martyr · ca. 155–160 · Christ's silence before Pilate fulfilled the psalm and Isaiah.
• Dialogue with Trypho 102.7Justin Martyr · ca. 155–160 · If even the sinless Son relies on God, how can others hope to be saved without him?
• Dialogue with Trypho 103.1Justin Martyr · ca. 155–160 · The “calves” of Psalm 22 are those who arrested Christ on the Mount of Olives.
• Dialogue with Trypho 103.6Justin Martyr · ca. 155–160 · After the baptism the devil tempted Christ, who rebuked him.
• Dialogue with Trypho 103.8Justin Martyr · ca. 155–160 · The Gospels record Christ's bloody sweat, proving he truly suffered.
• Dialogue with Trypho 104.1Justin Martyr · ca. 155–160 · Ps 22:15–18 foretold his condemnation and crucifixion.
• Dialogue with Trypho 105.1Justin Martyr · ca. 155–160 · “My only one” in Ps 22:20 points to Christ as the Only-begotten.
• Dialogue with Trypho 105.2Justin Martyr · ca. 155–160 · The unicorns' horns point to the cross.
• Dialogue with Trypho 106.1Justin Martyr · ca. 155–160 · The end of Psalm 22 foretold the resurrection and Christ praising God among the apostles.
• Dialogue with Trypho 106.3Justin Martyr · ca. 155–160 · Christ's renaming of Peter and the sons of Zebedee shows he is the one who renamed Jacob and Joshua.
• Dialogue with Trypho 106.4Justin Martyr · ca. 155–160 · Balaam's star and the star of the Magi.
• Dialogue with Trypho 107.1Justin Martyr · ca. 155–160 · The sign of Jonah foretold the resurrection on the third day.
• Dialogue with Trypho 11.2Justin Martyr · ca. 155–160 · Christ is the final and eternal law and covenant, for all people, replacing the law given at Horeb.
• Dialogue with Trypho 11.4Justin Martyr · ca. 155–160 · The conversion and steadfastness of the Gentiles show that Christ is the new covenant.
• Dialogue with Trypho 110.1Justin Martyr · ca. 155–160 · Jewish teachers apply Micah 4 to the Messiah, who has not yet come or is hidden.
• Dialogue with Trypho 110.2Justin Martyr · ca. 155–160 · Micah's prophecy is fulfilled in Christ's first coming and will be completed at his second, when the Antichrist will persecute Christians.
• Dialogue with Trypho 111.1Justin Martyr · ca. 155–160 · Moses' outstretched hands and Joshua's name together figure the cross and the name of Jesus.
• Dialogue with Trypho 111.2Justin Martyr · ca. 155–160 · Only Christ unites the cross and the name; he was not cursed by the law.
• Dialogue with Trypho 111.3Justin Martyr · ca. 155–160 · The Passover blood prefigured Christ's saving blood.
• Dialogue with Trypho 111.4Justin Martyr · ca. 155–160 · Rahab's scarlet cord signified Christ's blood, which saves former sinners.
• Dialogue with Trypho 112.2Justin Martyr · ca. 155–160 · The bronze serpent must be a symbol of the crucified Jesus.
• Dialogue with Trypho 113.1Justin Martyr · ca. 155–160 · The renaming of Hoshea as Joshua (Jesus) was significant.
• Dialogue with Trypho 113.3Justin Martyr · ca. 155–160 · As Joshua brought Israel into the land, Jesus will give the good land to his people.
• Dialogue with Trypho 113.4Justin Martyr · ca. 155–160 · Joshua gave a temporary inheritance; Jesus, who appeared to the patriarchs, gives an eternal one.
• Dialogue with Trypho 113.5Justin Martyr · ca. 155–160 · Christ will renew heaven and earth and shine in Jerusalem; he is king and priest after Melchizedek.
• Dialogue with Trypho 113.6Justin Martyr · ca. 155–160 · Joshua's second circumcision with stone knives prefigured Christ's circumcision of the heart by his words.
• Dialogue with Trypho 115.4Justin Martyr · ca. 155–160 · The vision of Joshua the high priest foretells Christ's work.
• Dialogue with Trypho 116.1Justin Martyr · ca. 155–160 · Zechariah's vision applies to Christians, cleansed of their sins by Christ and defended against the devil.
• Dialogue with Trypho 118.2Justin Martyr · ca. 155–160 · Nathan's oracle and Ezekiel's prince refer to Christ; at his return the sacrifices will be spiritual praises.
• Dialogue with Trypho 120.1Justin Martyr · ca. 155–160 · The promise passed through Isaac and Jacob, from whom Christ was to come.
• Dialogue with Trypho 120.3Justin Martyr · ca. 155–160 · Gen 49:10 speaks of Christ, the expectation of the nations.
• Dialogue with Trypho 121.1Justin Martyr · ca. 155–160 · The nations are blessed in Christ himself (Ps 72:17).
• Dialogue with Trypho 121.2Justin Martyr · ca. 155–160 · No one dies for the sun, but many die for Christ's name, which shines brighter than the sun.
• Dialogue with Trypho 121.3Justin Martyr · ca. 155–160 · If Christ's humble first coming was so powerful, his glorious return will be far more so.
• Dialogue with Trypho 121.4Justin Martyr · ca. 155–160 · Isa 49:6.
• Dialogue with Trypho 122.6Justin Martyr · ca. 155–160 · The nations are Christ's inheritance; Christ is God's covenant.
• Dialogue with Trypho 123.8Justin Martyr · ca. 155–160 · Isa 42:1–4 LXX calls Christ Jacob and Israel.
• Dialogue with Trypho 124.4Justin Martyr · ca. 155–160 · Humans were made capable of becoming “gods” and sons of the Most High, but fall like Adam and Eve.
• Dialogue with Trypho 125.3Justin Martyr · ca. 155–160 · “Israel” means “a man who conquers power”; Jacob's wrestling foretold Christ's struggle.
• Dialogue with Trypho 125.4Justin Martyr · ca. 155–160 · Christ defeated the devil in the temptation.
• Dialogue with Trypho 125.5Justin Martyr · ca. 155–160 · The numbing of Jacob's thigh foretold Christ's suffering; Israel is Christ's name, given to all who come to the Father through him.
• Dialogue with Trypho 126.1Justin Martyr · ca. 155–160 · A summary of Christ's titles in the prophets.
• Dialogue with Trypho 126.2Justin Martyr · ca. 155–160 · Exod 6:2–4.
• Dialogue with Trypho 126.3Justin Martyr · ca. 155–160 · The man who wrestled with Jacob was God.
• Dialogue with Trypho 126.4Justin Martyr · ca. 155–160 · The appearance at Mamre.
• Dialogue with Trypho 126.5Justin Martyr · ca. 155–160 · The one who appeared to the patriarchs serves the Father's will.
• Dialogue with Trypho 126.6Justin Martyr · ca. 155–160 · Num 11:23 and Deut 31:2–3: the Lord who spoke to Moses was the Son.
• Dialogue with Trypho 127.4Justin Martyr · ca. 155–160 · No one saw the Father; the patriarchs saw his Son.
• Dialogue with Trypho 128.1Justin Martyr · ca. 155–160 · Christ appeared as man, angel, and fire before his incarnation.
• Dialogue with Trypho 128.4Justin Martyr · ca. 155–160 · The Son is distinct in number from the Father, begotten without division, as fire from fire.
• Dialogue with Trypho 129.3Justin Martyr · ca. 155–160 · Prov 8:21–25.
• Dialogue with Trypho 13.5Justin Martyr · ca. 155–160 · Isa 53:5–7.
• Dialogue with Trypho 131.4Justin Martyr · ca. 155–160 · and the signs of the bronze serpent and of Moses' hands at the battle with Amalek,
• Dialogue with Trypho 131.5Justin Martyr · ca. 155–160 · Christ, not Joshua, destroys the memory of Amalek, that is, the demons.
• Dialogue with Trypho 132.1Justin Martyr · ca. 155–160 · Israel sinned despite the miracles, including the sun standing still for Joshua.
• Dialogue with Trypho 132.3Justin Martyr · ca. 155–160 · The heifers stopped at the field of a man named Hoshea, a sign of the power of the name.
• Dialogue with Trypho 134.3Justin Martyr · ca. 155–160 · Jacob's two wives prefigure the synagogue (Leah) and the church (Rachel), for whom Christ serves.
• Dialogue with Trypho 134.5Justin Martyr · ca. 155–160 · Jacob's service, Leah's weak eyes, and Rachel's theft of the idols are all figures.
• Dialogue with Trypho 135.1Justin Martyr · ca. 155–160 · The King called Israel is Christ, for Jacob was never king.
• Dialogue with Trypho 135.2Justin Martyr · ca. 155–160 · Isa 42:1–4.
• Dialogue with Trypho 136.3Justin Martyr · ca. 155–160 · Rejecting Christ is rejecting the Father who sent him.
• Dialogue with Trypho 137.1Justin Martyr · ca. 155–160 · Justin appeals to them not to mock the crucified, by whose stripes all can be healed.
• Dialogue with Trypho 138.1Justin Martyr · ca. 155–160 · The eight saved in the flood symbolize the eighth day of Christ's resurrection.
• Dialogue with Trypho 138.2Justin Martyr · ca. 155–160 · Christ is the beginning of a new race regenerated through water, faith, and the wood of the cross, as Noah was saved on wood.
• Dialogue with Trypho 139.4Justin Martyr · ca. 155–160 · Christ calls all peoples to share the land promised to the saints.
• Dialogue with Trypho 14.8Justin Martyr · ca. 155–160 · The prophets speak of two comings of Christ: first in humility, then in glory.
• Dialogue with Trypho 19.4Justin Martyr · ca. 155–160 · Lot, Noah, and Melchizedek were uncircumcised; Christ is priest after Melchizedek's order.
• Dialogue with Trypho 23.3Justin Martyr · ca. 155–160 · As there was no need of circumcision before Abraham, there is none now after Christ, born of the Virgin Mary.
• Dialogue with Trypho 24.1Justin Martyr · ca. 155–160 · The eighth day is more significant than the seventh; the blood of circumcision is replaced by Christ's saving blood.
• Dialogue with Trypho 24.2Justin Martyr · ca. 155–160 · Christ circumcises with “knives of stone,” making a righteous people.
• Dialogue with Trypho 30.3Justin Martyr · ca. 155–160 · Christians pray through Christ to be kept from demons, which flee at his name.
• Dialogue with Trypho 31.1Justin Martyr · ca. 155–160 · If Christ's passion shows such power, his glorious second coming will show far more, as Daniel foretold.
• Dialogue with Trypho 32.1Justin Martyr · ca. 155–160 · Trypho objects that the Messiah of Daniel is glorious, while Jesus was crucified and fell under the law's curse.
• Dialogue with Trypho 32.2Justin Martyr · ca. 155–160 · Justin answers that the Scriptures foretell two comings: one in humiliation and one in glory.
• Dialogue with Trypho 32.3Justin Martyr · ca. 155–160 · Psalm 110 shows the ascension; the Antichrist of Daniel is near.
• Dialogue with Trypho 32.6Justin Martyr · ca. 155–160 · Ps 110 (LXX 109).
• Dialogue with Trypho 33.1Justin Martyr · ca. 155–160 · Psalm 110 cannot refer to Hezekiah, who was never a priest.
• Dialogue with Trypho 33.2Justin Martyr · ca. 155–160 · Like Melchizedek, Christ is priest of the uncircumcised, and blesses the circumcised who come to him.
• Dialogue with Trypho 34.2Justin Martyr · ca. 155–160 · Psalm 72 speaks of Christ, whom Scripture calls King, Priest, God, Lord, Angel, Man, Captain, Stone, and Child.
• Dialogue with Trypho 36.1Justin Martyr · ca. 155–160 · Trypho grants that the Messiah must suffer, but asks proof that Jesus is he.
• Dialogue with Trypho 36.2Justin Martyr · ca. 155–160 · Justin will first show that Christ is called God and Lord of hosts.
• Dialogue with Trypho 36.5Justin Martyr · ca. 155–160 · Psalm 24 depicts Christ's ascension through the gates of heaven.
• Dialogue with Trypho 36.6Justin Martyr · ca. 155–160 · The heavenly powers did not recognize the humbled Christ and asked who he was.
• Dialogue with Trypho 37.1Justin Martyr · ca. 155–160 · Ps 47:5–9 (LXX 46) is spoken of Christ.
• Dialogue with Trypho 37.2Justin Martyr · ca. 155–160 · Psalm 99 shows Christ as King and Lord of Moses, Aaron, and Samuel.
• Dialogue with Trypho 38.1Justin Martyr · ca. 155–160 · Trypho protests that Justin's claims about the crucified Jesus are blasphemous.
• Dialogue with Trypho 38.4Justin Martyr · ca. 155–160 · Ps 45:6–11: “Your throne, O God.”
• Dialogue with Trypho 39.4Justin Martyr · ca. 155–160 · Psalm 68 foretells the gifts of the ascended Christ.
• Dialogue with Trypho 39.7Justin Martyr · ca. 155–160 · Trypho accepts that the Messiah must suffer and return, and asks proof that Jesus is he.
• Dialogue with Trypho 40.1Justin Martyr · ca. 155–160 · The Passover lamb was a type of Christ; his blood marks believers, who are God's house.
• Dialogue with Trypho 40.3Justin Martyr · ca. 155–160 · The roasted lamb on its spits took the shape of a cross.
• Dialogue with Trypho 40.4Justin Martyr · ca. 155–160 · The two goats of the Day of Atonement signify Christ's two comings.
• Dialogue with Trypho 41.4Justin Martyr · ca. 155–160 · Circumcision on the eighth day prefigured Christ's resurrection on Sunday, the “eighth day.”
• Dialogue with Trypho 43.1Justin Martyr · ca. 155–160 · The ceremonial law had to end with Christ, born of the Virgin of David's line.
• Dialogue with Trypho 43.3Justin Martyr · ca. 155–160 · Isaiah says Christ's generation cannot be told.
• Dialogue with Trypho 43.5Justin Martyr · ca. 155–160 · Isa 7:10–15: the sign of the virgin.
• Dialogue with Trypho 43.7Justin Martyr · ca. 155–160 · No one but Christ was ever born of a virgin in Abraham's line.
• Dialogue with Trypho 43.8Justin Martyr · ca. 155–160 · Trypho's teachers read “young woman” and apply the prophecy to Hezekiah; Justin will refute this.
• Dialogue with Trypho 45.4Justin Martyr · ca. 155–160 · The righteous under the law will be saved through Christ, who existed before creation and became flesh to destroy the serpent and death.
• Dialogue with Trypho 48.1Justin Martyr · ca. 155–160 · Trypho calls the doctrine of the pre-existent, divine Christ born as man paradoxical and foolish.
• Dialogue with Trypho 48.2Justin Martyr · ca. 155–160 · Even if pre-existence could not be proved, Jesus would still be the Christ.
• Dialogue with Trypho 48.3Justin Martyr · ca. 155–160 · Justin separates the proof that Jesus is the Christ from the proof of his pre-existence.
• Dialogue with Trypho 48.4Justin Martyr · ca. 155–160 · Justin rejects the view of some Jewish Christians that Jesus was merely a man.
• Dialogue with Trypho 49.1Justin Martyr · ca. 155–160 · Trypho expects a merely human Messiah anointed by Elijah, who has not yet come.
• Dialogue with Trypho 49.2Justin Martyr · ca. 155–160 · Elijah is to precede the second coming, the great and terrible day.
• Dialogue with Trypho 49.7Justin Martyr · ca. 155–160 · Both Christ's and the Spirit's first comings were without glory.
• Dialogue with Trypho 49.8Justin Martyr · ca. 155–160 · God's hidden hand fighting Amalek signifies the hidden power of the crucified Christ.
• Dialogue with Trypho 50.1Justin Martyr · ca. 155–160 · Trypho asks Justin to prove there is “another God” besides the Creator.
• Dialogue with Trypho 51.2Justin Martyr · ca. 155–160 · Christ's own predictions of his passion, return, and the rise of heresies have been fulfilled.
• Dialogue with Trypho 52.1Justin Martyr · ca. 155–160 · Jacob's blessing of Judah foretold Christ's two comings.
• Dialogue with Trypho 54.1Justin Martyr · ca. 155–160 · Washing the robe in wine signifies Christ cleansing believers with his blood.
• Dialogue with Trypho 54.2Justin Martyr · ca. 155–160 · The “blood of the grape” shows that Christ's blood comes from God's power, not from human seed: he was born of a virgin.
• Dialogue with Trypho 56.1Justin Martyr · ca. 155–160 · Moses shows that the God who appeared to Abraham at Mamre was sent by another, the unseen Father.
• Dialogue with Trypho 56.11Justin Martyr · ca. 155–160 · The God who appeared to the patriarchs is distinct from the Father in number, but not in will.
• Dialogue with Trypho 56.14Justin Martyr · ca. 155–160 · David too calls another “Lord” and “God” besides the Father.
• Dialogue with Trypho 56.22Justin Martyr · ca. 155–160 · The one of the three who is God and Lord remained with Abraham while the two angels went to Sodom.
• Dialogue with Trypho 56.4Justin Martyr · ca. 155–160 · Justin will prove there is another God and Lord, under the Creator, called Angel because he announces the Father's will.
• Dialogue with Trypho 56.8Justin Martyr · ca. 155–160 · The one who returned is called God.
• Dialogue with Trypho 57.3Justin Martyr · ca. 155–160 · Trypho asks how this God became man through the Virgin.
• Dialogue with Trypho 58.10Justin Martyr · ca. 155–160 · Justin turns to Jacob's vision at Bethel.
• Dialogue with Trypho 58.3Justin Martyr · ca. 155–160 · Moses calls the one who appeared to the patriarchs God, Angel, and Lord.
• Dialogue with Trypho 58.5Justin Martyr · ca. 155–160 · Gen 31:11–13: the angel says, “I am the God who appeared to you.”
• Dialogue with Trypho 58.7Justin Martyr · ca. 155–160 · Gen 32:26–30: Jacob sees God face to face.
• Dialogue with Trypho 58.9Justin Martyr · ca. 155–160 · He is called God, is God, and will be.
• Dialogue with Trypho 59.1Justin Martyr · ca. 155–160 · Justin turns to the burning bush.
• Dialogue with Trypho 59.3Justin Martyr · ca. 155–160 · The angel in the bush declares himself the God of Abraham.
• Dialogue with Trypho 60.2Justin Martyr · ca. 155–160 · Even so, the one who spoke was not the Father, who does not leave heaven to appear in a corner of the earth.
• Dialogue with Trypho 60.4Justin Martyr · ca. 155–160 · Exod 3:2–4: the angel of the Lord and the Lord are the same.
• Dialogue with Trypho 60.5Justin Martyr · ca. 155–160 · In each case the “angel” is also Lord and God, serving the Father.
• Dialogue with Trypho 61.1Justin Martyr · ca. 155–160 · Before all creation God begot from himself a rational Power, called Glory, Son, Wisdom, Angel, God, Lord, Word, and Captain.
• Dialogue with Trypho 61.2Justin Martyr · ca. 155–160 · As a word is spoken without diminishing the mind, and fire kindles fire without loss, so the Son is begotten without division of the Father.
• Dialogue with Trypho 61.3Justin Martyr · ca. 155–160 · Prov 8:21–25: Wisdom begotten before all things.
• Dialogue with Trypho 61.4Justin Martyr · ca. 155–160 · Prov 8:26–31.
• Dialogue with Trypho 62.4Justin Martyr · ca. 155–160 · The Offspring begotten before creation is the one the Father addresses.
• Dialogue with Trypho 62.5Justin Martyr · ca. 155–160 · Josh 5:13–6:2: the captain of the Lord's host.
• Dialogue with Trypho 63.1Justin Martyr · ca. 155–160 · Trypho asks proof of the virgin birth, death, resurrection, and ascension.
• Dialogue with Trypho 63.2Justin Martyr · ca. 155–160 · Isaiah's “who shall declare his generation?” and Jacob's “blood of the grape” show his non-human origin.
• Dialogue with Trypho 63.3Justin Martyr · ca. 155–160 · Ps 110:3–4 speaks of his birth from a womb.
• Dialogue with Trypho 63.5Justin Martyr · ca. 155–160 · The “daughter” of Psalm 45 is the church, named after Christ.
• Dialogue with Trypho 64.1Justin Martyr · ca. 155–160 · Trypho says Christ may be Lord for Gentiles, but Jews need not worship him.
• Dialogue with Trypho 64.5Justin Martyr · ca. 155–160 · Psalm 72, titled “for Solomon,” shows Christ existed before the sun.
• Dialogue with Trypho 64.7Justin Martyr · ca. 155–160 · Psalm 19 shows Christ coming from heaven and returning there.
• Dialogue with Trypho 65.7Justin Martyr · ca. 155–160 · In context, God gives his glory to the one he appointed as light of the nations.
• Dialogue with Trypho 66.1Justin Martyr · ca. 155–160 · Justin returns to the virgin birth.
• Dialogue with Trypho 66.2Justin Martyr · ca. 155–160 · Isa 7:10–15.
• Dialogue with Trypho 66.4Justin Martyr · ca. 155–160 · Only Christ was born of a virgin in Abraham's line.
• Dialogue with Trypho 67.1Justin Martyr · ca. 155–160 · Trypho reads “young woman” and applies Isa 7:14 to Hezekiah.
• Dialogue with Trypho 67.2Justin Martyr · ca. 155–160 · Trypho compares the virgin birth to the Greek myth of Perseus and urges Justin to call Jesus a man chosen for his righteousness.
• Dialogue with Trypho 67.6Justin Martyr · ca. 155–160 · Christ kept the law to fulfill the Father's plan, not to be justified by it.
• Dialogue with Trypho 68.1Justin Martyr · ca. 155–160 · Trypho finds the incarnation incredible; Justin appeals to Scripture.
• Dialogue with Trypho 68.3Justin Martyr · ca. 155–160 · Justin asks whether anyone besides the Creator and Christ is called God and worshipped in Scripture.
• Dialogue with Trypho 68.4Justin Martyr · ca. 155–160 · Isa 53:8 shows Christ is not of human seed.
• Dialogue with Trypho 68.5Justin Martyr · ca. 155–160 · Trypho cites the promise that the Messiah will come from David's loins.
• Dialogue with Trypho 68.6Justin Martyr · ca. 155–160 · The promise to David is fulfilled through the virgin of David's house, as Isaiah explained.
• Dialogue with Trypho 68.9Justin Martyr · ca. 155–160 · The Jewish teachers admit these texts refer to the Messiah but deny Jesus is he.
• Dialogue with Trypho 69.6Justin Martyr · ca. 155–160 · Christ is the spring of living water, who healed the blind, deaf, and lame and raised the dead.
• Dialogue with Trypho 7.3Justin Martyr · ca. 155–160 · The prophets proclaimed the Father and his Son Christ; the old man urges Justin to pray for understanding.
• Dialogue with Trypho 71.3Justin Martyr · ca. 155–160 · Justin returns to Isa 7:14.
• Dialogue with Trypho 72.1Justin Martyr · ca. 155–160 · Justin cites a saying attributed to Ezra about the Passover as a figure of Christ.
• Dialogue with Trypho 72.2Justin Martyr · ca. 155–160 · Jer 11:19, which Justin says had been removed.
• Dialogue with Trypho 72.4Justin Martyr · ca. 155–160 · Justin cites a saying on Christ's descent to the dead, attributed to Jeremiah.
• Dialogue with Trypho 73.1Justin Martyr · ca. 155–160 · Justin charges that “from the tree” was removed from Ps 96:10.
• Dialogue with Trypho 73.2Justin Martyr · ca. 155–160 · Only of the crucified Christ is it said that he reigned among the nations.
• Dialogue with Trypho 74.1Justin Martyr · ca. 155–160 · Trypho says Psalm 96 speaks of the Father.
• Dialogue with Trypho 74.3Justin Martyr · ca. 155–160 · The psalm calls all nations to praise the Father for the saving passion of Christ; the text then breaks off.
• Dialogue with Trypho 75.1Justin Martyr · ca. 155–160 · God's name was upon the angel who led Israel: that name was Jesus (Joshua).
• Dialogue with Trypho 75.2Justin Martyr · ca. 155–160 · Joshua, renamed from Hoshea, bore the name Jesus, which is God's name.
• Dialogue with Trypho 75.4Justin Martyr · ca. 155–160 · If God appeared in so many forms, why doubt that he was born of a virgin?
• Dialogue with Trypho 76.1Justin Martyr · ca. 155–160 · “Like a son of man” and “a stone cut without hands” show Christ's non-human origin.
• Dialogue with Trypho 76.2Justin Martyr · ca. 155–160 · Isaiah and Moses point to Christ's divine origin.
• Dialogue with Trypho 76.3Justin Martyr · ca. 155–160 · “Angel of great counsel” (Isa 9:6 LXX): Christ taught the Father's great plan.
• Dialogue with Trypho 76.6Justin Martyr · ca. 155–160 · Christians cast out demons in Jesus' name; the apostles understood the prophecies only when Christ explained them.
• Dialogue with Trypho 76.7Justin Martyr · ca. 155–160 · Christ foretold his passion; David foretold his birth and divinity.
• Dialogue with Trypho 77.3Justin Martyr · ca. 155–160 · The phrase “before the child knows father or mother” fits only Christ.
• Dialogue with Trypho 77.4Justin Martyr · ca. 155–160 · The Magi who worshiped the infant fulfilled the prophecy; Herod is the “king of Assyria.”
• Dialogue with Trypho 78.3Justin Martyr · ca. 155–160 · Joseph, thinking Mary guilty of fornication, was told by an angel that her child was of the Holy Spirit.
• Dialogue with Trypho 78.5Justin Martyr · ca. 155–160 · Christ was born in a cave near Bethlehem.
• Dialogue with Trypho 78.9Justin Martyr · ca. 155–160 · The “power of Damascus” is the demon from whom the Magi were set free by worshiping Christ.
• Dialogue with Trypho 8.2Justin Martyr · ca. 155–160 · Justin invites Trypho to know Christ and so find happiness.
• Dialogue with Trypho 8.4Justin Martyr · ca. 155–160 · Trypho urges Justin to keep the law; the Messiah, if he has come, remains hidden until Elijah anoints him.
• Dialogue with Trypho 83.4Justin Martyr · ca. 155–160 · Christ's “rod of power” is the word of repentance sent from Jerusalem to the nations.
• Dialogue with Trypho 84.1Justin Martyr · ca. 155–160 · A “sign” must be something extraordinary, not an ordinary birth.
• Dialogue with Trypho 84.2Justin Martyr · ca. 155–160 · The virgin birth is the true sign, as wondrous as Eve's creation from Adam's rib.
• Dialogue with Trypho 84.3Justin Martyr · ca. 155–160 · A young woman bearing a child is no sign; and God can make even the barren bear.
• Dialogue with Trypho 85.1Justin Martyr · ca. 155–160 · Psalm 24 fits neither Hezekiah nor Solomon, but only Christ.
• Dialogue with Trypho 85.2Justin Martyr · ca. 155–160 · Every demon is subdued by the name of the crucified and risen Son of God.
• Dialogue with Trypho 86.1Justin Martyr · ca. 155–160 · Wood as a type of the cross: the tree of life, Moses' rod, the wood at Marah.
• Dialogue with Trypho 86.2Justin Martyr · ca. 155–160 · Jacob's rods, staff, ladder, and anointed stone are figures of Christ.
• Dialogue with Trypho 86.3Justin Martyr · ca. 155–160 · Every anointing points to Christ, the Anointed.
• Dialogue with Trypho 86.4Justin Martyr · ca. 155–160 · Aaron's rod, the rod of Jesse, the tree of Psalm 1, the palm.
• Dialogue with Trypho 86.6Justin Martyr · ca. 155–160 · Elisha's floating axe-head prefigures baptism and the cross; Judah's staff marked Tamar's children.
• Dialogue with Trypho 87.2Justin Martyr · ca. 155–160 · Trypho asks how a pre-existent God could need the gifts of the Spirit listed in Isa 11:1–3.
• Dialogue with Trypho 87.3Justin Martyr · ca. 155–160 · The gifts “rested” on Christ, meaning they ceased in Israel after him.
• Dialogue with Trypho 87.5Justin Martyr · ca. 155–160 · The gifts, having ceased in Israel, are now given by Christ to believers.
• Dialogue with Trypho 88.2Justin Martyr · ca. 155–160 · Christ grew up as other men until John came.
• Dialogue with Trypho 88.3Justin Martyr · ca. 155–160 · At Jesus' baptism fire was kindled in the Jordan and the Spirit came like a dove.
• Dialogue with Trypho 88.4Justin Martyr · ca. 155–160 · Christ did not need baptism; he acted for fallen humanity.
• Dialogue with Trypho 88.6Justin Martyr · ca. 155–160 · The signs showed who the Christ was; they did not make him Christ.
• Dialogue with Trypho 88.8Justin Martyr · ca. 155–160 · Jesus the carpenter made plows and yokes; at his baptism the voice said “Today I have begotten you” (Ps 2:7).
• Dialogue with Trypho 89.1Justin Martyr · ca. 155–160 · Trypho grants that the Scriptures speak of the Messiah and is impressed by the name Jesus.
• Dialogue with Trypho 89.2Justin Martyr · ca. 155–160 · Trypho balks at a crucified Messiah, cursed by the law.
• Dialogue with Trypho 89.3Justin Martyr · ca. 155–160 · The suffering foretold by the prophets marks Jesus out as the Christ.
• Dialogue with Trypho 90.1Justin Martyr · ca. 155–160 · Trypho asks proof that the Messiah was to be crucified.
• Dialogue with Trypho 90.4Justin Martyr · ca. 155–160 · Moses' outstretched hands in the battle against Amalek formed the sign of the cross.
• Dialogue with Trypho 90.5Justin Martyr · ca. 155–160 · It was the sign of the cross and the name of Jesus, not the posture of prayer, that won the battle.
• Dialogue with Trypho 91.1Justin Martyr · ca. 155–160 · Moses' blessing of Joseph (Deut 33:13–17).
• Dialogue with Trypho 91.2Justin Martyr · ca. 155–160 · The unicorn's horns picture the cross, including the seat on which the crucified rest.
• Dialogue with Trypho 91.3Justin Martyr · ca. 155–160 · The cross converts the nations and condemns unbelievers, as at the battle with Amalek.
• Dialogue with Trypho 91.4Justin Martyr · ca. 155–160 · The bronze serpent prefigures the cross, which brings death to the serpent and salvation to believers.
• Dialogue with Trypho 94.2Justin Martyr · ca. 155–160 · The bronze serpent proclaimed the defeat of the devil through the cross.
• Dialogue with Trypho 94.5Justin Martyr · ca. 155–160 · The law's curse on the crucified does not fall on Christ, who saves the accursed.
• Dialogue with Trypho 95.2Justin Martyr · ca. 155–160 · Christ took on the curses of all by the Father's will; those who killed him are not thereby excused.
• Dialogue with Trypho 96.1Justin Martyr · ca. 155–160 · Deut 21:23 foretold what the Jews would do to Christ; it does not mean God cursed him.
• Dialogue with Trypho 97.1Justin Martyr · ca. 155–160 · Moses' hands raised until evening prefigure Christ on the cross until evening; Psalm 3 foretells the resurrection.
• Dialogue with Trypho 97.2Justin Martyr · ca. 155–160 · Isaiah foretold the outstretched hands and the resurrection.
• Dialogue with Trypho 97.3Justin Martyr · ca. 155–160 · Psalm 22 (LXX 21) foretold the piercing of hands and feet and the dividing of garments.
• Dialogue with Trypho 97.4Justin Martyr · ca. 155–160 · Psalm 22 fits no king but the crucified Jesus.
• Dialogue with Trypho 98.1Justin Martyr · ca. 155–160 · Justin will recite Psalm 22 in full.
• Dialogue with Trypho 99.1Justin Martyr · ca. 155–160 · Christ spoke the first words of Psalm 22 on the cross.
• Dialogue with Trypho 99.2Justin Martyr · ca. 155–160 · Christ's prayer in the garden fulfills the psalm and shows his true humanity.
• Dialogue with Trypho 99.3Justin Martyr · ca. 155–160 · Christ knew he would suffer; the “lack of understanding” is that of his enemies.
• Martyrdom of Polycarp 14.3Anonymous · ca. 156–160 · Polycarp ended his prayer with praise to God through Christ, the eternal High Priest.
• Martyrdom of Polycarp 17.2Anonymous · ca. 156–160 · Opponents claimed Christians would worship Polycarp instead of Christ, but Christians worship Christ alone.
• Martyrdom of Polycarp 17.3Anonymous · ca. 156–160 · Christians worship Christ as Son of God and love the martyrs as his disciples.
• Martyrdom of Polycarp 19.2Anonymous · ca. 156–160 · Polycarp now rejoices with the apostles and praises God and Christ.
• Martyrdom of Polycarp 9.3Anonymous · ca. 156–160 · Polycarp refused to curse Christ, whom he had served for eighty-six years.
• Oration to the Greeks 13Tatian · ca. 165–172 · The soul is not immortal by nature; united with the divine Spirit and knowing God it lives, but without the Spirit it dies and is raised only for punishment.
• Oration to the Greeks 21Tatian · ca. 165–172 · The incarnation is no more absurd than the Greek myths of gods in human form; and allegorizing the myths only abolishes the gods.
• Oration to the Greeks 5Tatian · ca. 165–172 · Tatian's doctrine of the Word: begotten from the Father's power without diminishing him, like a torch lit from a torch, and the maker of the world; matter itself was created, not eternal.
• To Autolycus 2.10Theophilus of Antioch · ca. 180–185 · God made all things from nothing through his Word, whom he had within himself and “uttered” with his Wisdom before creation; this Word spoke through the prophets, and Genesis begins with “In the beginning.”
• To Autolycus 2.22Theophilus of Antioch · ca. 180–185 · It was the Word, God's Son, who walked in the garden: always within God's heart, “uttered” before creation as the firstborn of all creation, and sent by the Father to appear in a place.
• A Plea for the Christians 10Athenagoras · ca. 176–180 · Christians worship one God, together with his Son, the eternal Word, and the Holy Spirit, distinct in order yet one in power; there are also angels who serve God.
• A Plea for the Christians 18Athenagoras · ca. 176–180 · As the two emperors, father and son, rule all things, so God rules all through his Son, the Word; the pagan gods, by their own poets' account, were born, like human beings.
• A Plea for the Christians 21Athenagoras · ca. 176–180 · The gods of Homer rage, grieve, are wounded, commit adultery, and serve men for hire; beings with such passions are not gods.
• The Instructor 1.11.96Clement of Alexandria · ca. 190–200 · Christ is like a mustard seed, small but saving and sharp; of old the Word instructed unruly Israel through Moses and the prophets.
• The Instructor 1.11.97Clement of Alexandria · ca. 190–200 · The law was Israel's instructor to Christ; the one true Instructor is Jesus, the Father's Son, trustworthy through his knowledge, freedom of speech, and goodwill shown in giving his life.
• The Instructor 1.12.100Clement of Alexandria · ca. 190–200 · The Word is Savior because he heals with rational medicines; we owe him gratitude, and must contemplate God, live by the truth, and make our words match our deeds.
• The Instructor 1.2.4Clement of Alexandria · ca. 190–200 · The Instructor, the sinless Son of God, is the model we must imitate; and there are degrees of freedom from sin, down to not persisting in it.
• The Instructor 1.2.6Clement of Alexandria · ca. 190–200 · The Word, who made the whole human being, heals both body and soul, as his healing of the paralytic and raising of Lazarus show; he forgives sins and orders all creation for humanity's sake.
• The Instructor 1.3.7Clement of Alexandria · ca. 190–200 · God, who forgives as God and trains as man, loves the human being as his own handiwork, into whom he breathed something of himself.
• The Instructor 1.3.9Clement of Alexandria · ca. 190–200 · We must love the Word in return and imitate him, the sighted guide in our darkness, so that God's image and likeness may be fulfilled in us.
• The Instructor 1.5.23Clement of Alexandria · ca. 190–200 · The window is Christ's flesh; Isaac, carrying the wood but not slain, is a type of the Lord who bore the cross and rose again.
• The Instructor 1.5.24Clement of Alexandria · ca. 190–200 · Isaiah calls the Lord himself a child, “Mighty God” and “Prince of Peace”; John calls him the Lamb of God, the Father's infant, whom we children resemble.
• The Instructor 1.6.25Clement of Alexandria · ca. 190–200 · Christians are not called children because their knowledge is childish: at baptism, as at Christ's baptism, they receive perfection by enlightenment and the Spirit.
• The Instructor 1.6.41Clement of Alexandria · ca. 190–200 · Milk, prepared by God for the newborn like the manna for Israel, pictures the spiritual food of the Word, whom the Father rained down to nourish the faithful.
• The Instructor 1.6.43Clement of Alexandria · ca. 190–200 · Christ gives his flesh and blood as food; Clement explains flesh as the Spirit and blood as the Word, and Christ, who shed his blood for us, as the Father's milk.
• The Instructor 1.6.46Clement of Alexandria · ca. 190–200 · Christ's food was doing the Father's will; ours is Christ himself, the bread from heaven, whose flesh, like grain and baked bread, rises and gladdens the church.
• The Instructor 1.6.47Clement of Alexandria · ca. 190–200 · The Word is called food, flesh, bread, blood, wine, and milk; Christ's flesh, the heavenly bread, nourishes to incorruption, and Abel's pleading blood prefigures his.
• The Instructor 1.6.49Clement of Alexandria · ca. 190–200 · As a mother nourishes her child with milk from her blood, Christ, who gave us new birth, nourishes us with the Word; we are united to him by his blood, his Word, and his training.
• The Instructor 1.7.53Clement of Alexandria · ca. 190–200 · Our Instructor is Jesus, the Good Shepherd, who leads his children to salvation; godliness is his instruction.
• The Instructor 1.7.56Clement of Alexandria · ca. 190–200 · Our Instructor is Jesus, God and Word, who guided Israel in the desert, made his covenant with Abraham, and led and wrestled with Jacob.
• The Instructor 1.7.57Clement of Alexandria · ca. 190–200 · The one who wrestled with Jacob was the Word, the face of God, who kept his name for the new people; he also taught Moses to lead.
• The Instructor 1.7.59Clement of Alexandria · ca. 190–200 · The old covenant taught by fear through the Word as angel; in the new, the Word became flesh and fear became love, and God's people, foreknown from eternity, are newborn.
• The Instructor 1.7.60Clement of Alexandria · ca. 190–200 · The law was given by the Word through Moses and was temporary; grace and truth came through Jesus, whom Moses foretold as the prophet like himself, prefigured by Joshua.
• The Instructor 1.8.62Clement of Alexandria · ca. 190–200 · Against those who say the God who threatens and punishes is not good, Clement answers that he became man out of love and hates nothing that he has made.
• The Instructor 1.8.68Clement of Alexandria · ca. 190–200 · The Word who judges also forgives; his threats are warnings given out of love, to frighten us away from sin before punishment comes.
• The Instructor 1.8.74Clement of Alexandria · ca. 190–200 · The one God is good, just, and Creator; his rebukes are medicine, and even his “wrath” is love, since he stoops to human passions for the sake of humankind.
• The Instructor 1.9.85Clement of Alexandria · ca. 190–200 · The Instructor who came to serve and gave his life is good; but he is also just, dealing crookedly with the crooked, and his reproof is for our benefit.
• The Instructor 2.10.110Clement of Alexandria · ca. 190–200 · Prodicus pictured virtue in white and vice in gaudy clothes; the queen's golden robes in Psalm 45 are the church's adornment of faith, in which Christ shines like gold.
• The Instructor 2.12.118Clement of Alexandria · ca. 190–200 · Precious stones and pearls fascinate the foolish like fire fascinates children; the true pearl is Christ, the pure Word, through whom the flesh, reborn in water, becomes precious.
• The Instructor 2.2.19Clement of Alexandria · ca. 190–200 · Water is the natural drink, as the rock in the desert shows; wine is prescribed only as medicine. The great cluster of grapes is Christ, crushed for us, whose blood is both fleshly, redeeming us, and spiritual, anointing us.
• The Instructor 2.2.32Clement of Alexandria · ca. 190–200 · Warlike peoples glory in drunkenness, but the peaceful Christian drinks soberly, as the Lord did: he drank wine, blessed the cup as his blood, and taught self-control at meals.
• The Instructor 2.3.38Clement of Alexandria · ca. 190–200 · The Lord ate simply, reclined on grass, washed feet with a towel, and asked for water in a clay jar; a Christian's goods should suit a single, simple life.
• The Instructor 2.4.44Clement of Alexandria · ca. 190–200 · Blessing God with psalms at meals and before sleep is fitting; Greek drinking songs imitated the Hebrew psalms; love songs and soft, chromatic music are to be avoided.
• The Instructor 2.8.62Clement of Alexandria · ca. 190–200 · The anointed feet of the Lord are the apostles who spread his teaching; allegorically, too, the oil is Christ, the adulterated perfume Judas, the tears repentant sinners, and the loosened hair mourning Jerusalem.
• The Instructor 2.8.63Clement of Alexandria · ca. 190–200 · Judas was the poisoned oil; Christ's washing of the disciples' feet prepared them for their mission; the kings' golden crowns prefigured Christ, the incorruptible Word.
• The Instructor 2.8.65Clement of Alexandria · ca. 190–200 · Some cities banished perfumers; Christians should smell of goodness and of Christ, anointed with the Spirit as Christ himself was anointed.
• The Instructor 2.8.67Clement of Alexandria · ca. 190–200 · As luxury is shut out of taste, so it must be shut out of smell; the incense the High Priest offers is spiritual, the fragrance of love; plain oil is enough for the body.
• The Instructor 2.8.73Clement of Alexandria · ca. 190–200 · Garlands are for the dead and for idols; the Christian awaits the unfading crown of heaven; the Lord's crown of thorns is a type of the church, of faith, and of the cost of discipleship.
• The Instructor 2.8.74Clement of Alexandria · ca. 190–200 · Those who crowned Jesus with thorns unwittingly witnessed to his kingship; the crown of thorns symbolizes his bearing our sins, and believers gather grapes from those thorns.
• The Instructor 2.8.75Clement of Alexandria · ca. 190–200 · The Word who appeared to Moses in the thorny bush at the giving of the law was crowned with thorns at his departure, showing that all is the work of one power.
• The Instructor 3.1.1Clement of Alexandria · ca. 190–200 · Knowing oneself leads to knowing and becoming like God; desire, shape-shifting like Proteus, degrades the human being, but the one in whom the Word dwells has true beauty and is made like God.
• The Instructor 3.1.2Clement of Alexandria · ca. 190–200 · One who wills what God wills becomes god: God in man and man god, through the Word, the Mediator; the flesh is a servant and should not be adorned like a procuress.
• The Instructor 3.1.3Clement of Alexandria · ca. 190–200 · God freed the flesh and adorned it with immortality; love is true beauty, as Paul describes it; the Lord himself had no outward beauty, but showed the true beauty of goodness and immortality.
• The Instructor 3.12.100Clement of Alexandria · ca. 190–200 · The Word commands the elements and dwells with the humanity he formed; he is both Creator and Instructor, and his children must shine as blameless lights in a crooked generation.
• The Instructor 3.12.101Clement of Alexandria · ca. 190–200 · The work ends with a prayer to the Word, Instructor and Teacher, and a hymn to Christ the Savior as shepherd, fisher of men, and nourishing milk of his children, praised with the Father and the Holy Spirit.
• The Instructor 3.12.98Clement of Alexandria · ca. 190–200 · The Instructor hands us over to the Teacher; the church is the school and Christ the Bridegroom its only Teacher, the propitiation for the world's sins, whom we know by keeping his commandments.
• The Instructor 3.12.99Clement of Alexandria · ca. 190–200 · Christians, nurtured by the Instructor, should run to Mother Church; the Word who created all things refashions human beings as the bridle guides the horse.
• Exhortation to the Greeks 1.10Clement of Alexandria · ca. 190–200 · Zechariah's silence ended with John's birth, as the prophets' riddles end in the Gospel; Christ is the door through which alone God is known.
• Exhortation to the Greeks 1.5Clement of Alexandria · ca. 190–200 · The Word of God, who ordered the universe like a harmony, makes music to God on the instrument of the human being, soul and body.
• Exhortation to the Greeks 1.6Clement of Alexandria · ca. 190–200 · The Word, the new song, heals and saves; though it seems new, it is older than all things, for “in the beginning was the Word.”
• Exhortation to the Greeks 1.7Clement of Alexandria · ca. 190–200 · The Word, God and man, who gave us being, has now appeared as teacher to give eternal life and to rescue us from the serpent, who binds people to lifeless idols.
• Exhortation to the Greeks 1.8Clement of Alexandria · ca. 190–200 · The Lord has always called humanity to salvation in many ways, through signs, the prophets, and at last by becoming a human being himself.
• Exhortation to the Greeks 10.106Clement of Alexandria · ca. 190–200 · Clement urges his hearers to cast off their serpent-like enmity, repent with the whole heart, and believe in Christ, who is man and God, who suffered and is worshiped.
• Exhortation to the Greeks 10.110Clement of Alexandria · ca. 190–200 · The divine Word, equal to the Father, took flesh and in a short time filled the world with salvation, becoming a sea of good things.
• Exhortation to the Greeks 10.98Clement of Alexandria · ca. 190–200 · No sculptor can make a living being; God alone formed the human being as his living image, since the Word is God's image and the human mind the image of the Word.
• Exhortation to the Greeks 11.111Clement of Alexandria · ca. 190–200 · Adam, a free child of God, was enslaved by pleasure; the Lord, taking flesh and stretching out his hands on the cross, set humanity free from the serpent and death.
• Exhortation to the Greeks 11.112Clement of Alexandria · ca. 190–200 · Since the Word has come from heaven, there is no need of Greek schools; Christ's disciples have the wisdom the philosophers only hinted at, and in Christ all divisions are overcome.
• Exhortation to the Greeks 11.113Clement of Alexandria · ca. 190–200 · Godliness is the one exhortation for all of life; the Word enlightens the soul's eyes, and through him we find the Father and become fellow heirs.
• Exhortation to the Greeks 11.114Clement of Alexandria · ca. 190–200 · Christ, the Sun of righteousness, has turned night into day and death into life, lifting humanity to heaven and writing God's laws on the heart.
• Exhortation to the Greeks 12.120Clement of Alexandria · ca. 190–200 · The true mysteries: the Lord initiates, illumines, and seals the believer; Jesus, the eternal High Priest, calls all humankind to incorruption and to his easy yoke.
• Exhortation to the Greeks 12.121Clement of Alexandria · ca. 190–200 · Let us take Christ's yoke and follow him, the charioteer who, as he once entered Jerusalem, now leads humanity into heaven.
• Exhortation to the Greeks 9.84Clement of Alexandria · ca. 190–200 · The Lord keeps calling sleepers to wake; the Scripture's “today” of grace lasts until the end, so no one should harden his heart.
• Prophetic Extracts 20.1Clement of Alexandria · ca. 200 · The Lord bought us with his blood from the old masters, our sins, through which evil powers ruled us.
• Prophetic Extracts 20.2Clement of Alexandria · ca. 200 · He leads us to the Father's freedom as sons, heirs, and friends.
• Prophetic Extracts 20.3Clement of Alexandria · ca. 200 · Those who do the Father's will are Christ's brothers; call no one on earth father, for the true Father is in heaven.
• Prophetic Extracts 23.2Clement of Alexandria · ca. 200 · the church serves Christ's work, as the humanity he assumed served the Father's will.
• Prophetic Extracts 4.1Clement of Alexandria · ca. 200 · Hosea's prophecy that Judah and Israel will appoint “one head” shows that the Son is the Beginning.
• Prophetic Extracts 4.2Clement of Alexandria · ca. 200 · Believers choose the Son as their head; the Lord who saves Judah is the Savior, the Son, who is the Beginning.
• Prophetic Extracts 53.1Clement of Alexandria · ca. 200 · The “speech” is the Lord, who is also called “day.”
• Prophetic Extracts 53.2Clement of Alexandria · ca. 200 · “Night to night proclaims knowledge”: the devil knew the Lord would come but not whether Jesus was he, so he tempted him and waited until the resurrection.
• Prophetic Extracts 53.3Clement of Alexandria · ca. 200 · The demons suspected Solomon was the Lord until he sinned.
• Prophetic Extracts 53.4Clement of Alexandria · ca. 200 · After the resurrection all the demons knew Jesus was the Lord; Enoch says the fallen angels taught astronomy and divination.
• Prophetic Extracts 58.1Clement of Alexandria · ca. 200 · The law that converts souls is Christ, called “law and word” in the Preaching of Peter and in Isaiah.
• Prophetic Extracts 59.2Clement of Alexandria · ca. 200 · Christ's own testimony, his suffering and resurrection, confirmed the church's faith.
• Prophetic Extracts 6.3Clement of Alexandria · ca. 200 · One of them, Joshua, bore the name of Jesus.
• Excerpts from Theodotus 1.1Clement of Alexandria · ca. 200 · The Valentinians read Christ's dying words as committing to the Father the spiritual seed that Wisdom gave him as a covering when he came down.
• Excerpts from Theodotus 10.1Clement of Alexandria · ca. 200 · No spiritual being, not even the Son, is entirely without form or body; each has a form suited to its rank.
• Excerpts from Theodotus 10.2Clement of Alexandria · ca. 200 · Created beings have substance, but not bodies like those in this world.
• Excerpts from Theodotus 10.3Clement of Alexandria · ca. 200 · Above, the Only-begotten has his own pure substance and direct access to the Father's power; the first-created differ in number but are alike and equal.
• Excerpts from Theodotus 10.4Clement of Alexandria · ca. 200 · The seven first-created angels are equal.
• Excerpts from Theodotus 10.5Clement of Alexandria · ca. 200 · The first-created were perfect from the start; the Son is the unapproachable light, beyond what any eye or heart has known.
• Excerpts from Theodotus 10.6Clement of Alexandria · ca. 200 · The angels see the Father's face, which is the Son; what sees and is seen must have some form, though they see with an intellectual eye.
• Excerpts from Theodotus 11.3Clement of Alexandria · ca. 200 · Heavenly beings are bodiless compared with earthly bodies, but bodily compared with the Son, as the Son is compared with the Father.
• Excerpts from Theodotus 11.4Clement of Alexandria · ca. 200 · The first-created share a common, undivided service.
• Excerpts from Theodotus 12.1Clement of Alexandria · ca. 200 · Each rank sees the one above it; the Son, called the Father's face, is the beginning of the vision of the Father.
• Excerpts from Theodotus 12.2Clement of Alexandria · ca. 200 · Angels are purified intellectual fire; intellectual light is a higher state, into which angels long to look,
• Excerpts from Theodotus 12.3Clement of Alexandria · ca. 200 · The Son is purer still, the unapproachable light, who redeemed us by his precious blood and whose face shone like the sun.
• Excerpts from Theodotus 13.1Clement of Alexandria · ca. 200 · The Son is the heavenly bread and spiritual food that gives life through eating and knowledge.
• Excerpts from Theodotus 13.3Clement of Alexandria · ca. 200 · The Son is the living bread given by the Father.
• Excerpts from Theodotus 18.1Clement of Alexandria · ca. 200 · The descending Savior was seen by the angels and by Abraham and the righteous at rest, who rejoiced to see his day.
• Excerpts from Theodotus 18.2Clement of Alexandria · ca. 200 · After rising, Christ preached to the righteous at rest and transferred them; his coming on earth was a shadow of his glory, a shadow that illuminates.
• Excerpts from Theodotus 19.1Clement of Alexandria · ca. 200 · The Word became flesh not only at the incarnation, but also, in a sense, when he became Son in the beginning, by limitation, not in substance.
• Excerpts from Theodotus 19.2Clement of Alexandria · ca. 200 · The Word also became flesh by working through the prophets; the Savior is called child of the Word.
• Excerpts from Theodotus 19.3Clement of Alexandria · ca. 200 · The Lord is life; Paul's “new man created according to God” means Christ.
• Excerpts from Theodotus 19.4Clement of Alexandria · ca. 200 · The Son is the image of the invisible God and firstborn of creation, because, begotten without passion, he became the creator of all things.
• Excerpts from Theodotus 19.5Clement of Alexandria · ca. 200 · “The form of a servant” means both his flesh and created substance, which is subject to the sovereign cause.
• Excerpts from Theodotus 20.1Clement of Alexandria · ca. 200 · The Psalms' “before the morning star I begot you” refers to the Word, begotten before all creation.
• Excerpts from Theodotus 22.7Clement of Alexandria · ca. 200 · Theodotus even says that Jesus himself needed redemption.
• Excerpts from Theodotus 23.5Clement of Alexandria · ca. 200 · The Father's “face” is the Son and what the Son reveals; the rest of the Father remains unknown.
• Excerpts from Theodotus 26.1Clement of Alexandria · ca. 200 · Theodotus says the visible Jesus was Wisdom and the Church of the spiritual seeds, the invisible part the only-begotten Son.
• Excerpts from Theodotus 33.2Clement of Alexandria · ca. 200 · Clement: this is a distortion of the church's teaching that the Savior is the firstborn, our root and head, and the church his fruit.
• Excerpts from Theodotus 4.1Clement of Alexandria · ca. 200 · Clement: at the Transfiguration Christ revealed his glory for the church's sake, to show its future after death.
• Excerpts from Theodotus 4.2Clement of Alexandria · ca. 200 · Christ was and is the light above, the same that appeared in the flesh,
• Excerpts from Theodotus 4.3Clement of Alexandria · ca. 200 · Christ did not leave the Father to come to earth but was present in both; the Transfiguration fulfilled his saying that some would see the Son of Man in glory before death.
• Excerpts from Theodotus 43.3Clement of Alexandria · ca. 200 · He becomes head of all things after the Father, in whom all things were created.
• Excerpts from Theodotus 43.4Clement of Alexandria · ca. 200 · God exalted him above every name; he is the one who descended and ascended.
• Excerpts from Theodotus 43.5Clement of Alexandria · ca. 200 · The one who descended to the depths is the one who ascended above the heavens.
• Excerpts from Theodotus 5.1Clement of Alexandria · ca. 200 · At the Transfiguration the disciples fell down at the voice, not the sight, because an unexpected voice astonishes more.
• Excerpts from Theodotus 5.2Clement of Alexandria · ca. 200 · John the Baptist heard the voice without fear in the Spirit; Christ told the disciples to tell no one what they had seen.
• Excerpts from Theodotus 5.3Clement of Alexandria · ca. 200 · They saw the light not with fleshly eyes but because Christ's power strengthened them, the soul sharing its vision with the body.
• Excerpts from Theodotus 5.4Clement of Alexandria · ca. 200 · Christ commanded silence so that his enemies would not hold back from putting him to death, which would have left the plan of salvation unfulfilled.
• Excerpts from Theodotus 5.5Clement of Alexandria · ca. 200 · The voice at the Transfiguration came to believers, the voice at the Jordan to those not yet believing, who ignored it.
• Excerpts from Theodotus 58.1Clement of Alexandria · ca. 200 · After the reign of death, Jesus the great champion took up the church, both spiritual and psychic, and saved them and all like them.
• Excerpts from Theodotus 59.2Clement of Alexandria · ca. 200 · At the Demiurge's realm he put on the psychic Christ foretold by the prophets and the law.
• Excerpts from Theodotus 59.3Clement of Alexandria · ca. 200 · The psychic Christ was invisible, but the one coming into the world had to be seen, touched, and have a perceptible body.
• Excerpts from Theodotus 59.4Clement of Alexandria · ca. 200 · So a body was woven for him from psychic substance, made perceptible by divine power.
• Excerpts from Theodotus 60.1Clement of Alexandria · ca. 200 · They read Luke 1:35 as the Spirit forming Christ's body and God's power shaping it; and they hold the Savior was distinct from what he assumed.
• Excerpts from Theodotus 61.1Clement of Alexandria · ca. 200 · Christ's own claims about himself are cited.
• Excerpts from Theodotus 61.6Clement of Alexandria · ca. 200 · They say Christ's body died when the Spirit from his baptism withdrew; otherwise death would have overpowered the Savior.
• Excerpts from Theodotus 61.7Clement of Alexandria · ca. 200 · Death was tricked: when it seized the body, the Savior destroyed death and raised the body, freed from passions.
• Excerpts from Theodotus 7.3Clement of Alexandria · ca. 200 · They distinguish the Only-begotten who remained in the Father's bosom from the one who appeared on earth, called “as only-begotten” and “firstborn,” though they say he is the same.
• Excerpts from Theodotus 7.4Clement of Alexandria · ca. 200 · The one who descended is never separated from the one who remained, as Paul says.
• Excerpts from Theodotus 72.1Clement of Alexandria · ca. 200 · The Lord rescues us from the war of the powers, some for us and some against us, and gives us peace.
• Excerpts from Theodotus 72.2Clement of Alexandria · ca. 200 · Good powers are like the king's soldiers; evil ones like robbers who seized their swords.
• Excerpts from Theodotus 73.1Clement of Alexandria · ca. 200 · Because of the hostile powers, the good ones cannot fully protect us.
• Excerpts from Theodotus 73.2Clement of Alexandria · ca. 200 · They are like hirelings, not like the good shepherd who lays down his life.
• Excerpts from Theodotus 74.1Clement of Alexandria · ca. 200 · The Lord came down to bring heavenly peace to those on earth,
• Excerpts from Theodotus 74.2Clement of Alexandria · ca. 200 · The new star at Christ's birth abolished the old order of the stars; Christ moves believers from Fate to his providence.
• Excerpts from Theodotus 75.2Clement of Alexandria · ca. 200 · The Magi recognized from the star that a king of the God-fearing was born; then only the Jews were famous for piety.
• Excerpts from Theodotus 75.3Clement of Alexandria · ca. 200 · So the Savior came first to the Jews, then renowned for piety.
• Excerpts from Theodotus 76.1Clement of Alexandria · ca. 200 · Christ's birth frees us from Fate, his baptism from fire, his passion from passion, so that we may follow him in everything.
• Excerpts from Theodotus 8.1Clement of Alexandria · ca. 200 · Clement's view: the Word is God in God, in the Father's bosom, undivided, one God.
• Excerpts from Theodotus 8.2Clement of Alexandria · ca. 200 · All things were made through the Word; the Savior, firstborn of creation, revealed the Father.
• Excerpts from Theodotus 8.3Clement of Alexandria · ca. 200 · The Only-begotten is the light of the church, once in darkness.
• Excerpts from Theodotus 8.4Clement of Alexandria · ca. 200 · The darkness that did not grasp him is the apostates, the rest of mankind who did not know him, and death, which could not hold him.
• Excerpts from Theodotus 85.1Clement of Alexandria · ca. 200 · After his baptism Christ was tempted among the wild beasts, as a pattern for us; having overcome, he was served by angels.
• Excerpts from Theodotus 85.2Clement of Alexandria · ca. 200 · Having conquered the evil angels in the flesh, he is served by angels.
• Who Is the Rich Man That Is Saved? 10.3Clement of Alexandria · ca. 190–210 · The one thing lacking is what Christ alone gives, beyond the law: true life.
• Who Is the Rich Man That Is Saved? 12.1Clement of Alexandria · ca. 190–210 · What Christ commands that is new is not giving up property, which others did, but stripping the soul of its passions and uprooting what is alien to it.
• Who Is the Rich Man That Is Saved? 21.7Clement of Alexandria · ca. 190–210 · To follow Christ is to strive for his sinlessness and perfection, shaping one's soul by him as by a mirror.
• Who Is the Rich Man That Is Saved? 23.2Clement of Alexandria · ca. 190–210 · Christ answers: he has given new birth, freedom, and redemption, and will give eternal life and the vision of the Father.
• Who Is the Rich Man That Is Saved? 23.4Clement of Alexandria · ca. 190–210 · Christ gives himself as bread and the daily drink of immortality, and has paid the death owed for our sins.
• Who Is the Rich Man That Is Saved? 23.5Clement of Alexandria · ca. 190–210 · Having heard both sides, choose salvation: whatever any relative says, let Christ, who fights for you, prevail.
• Who Is the Rich Man That Is Saved? 25.7Clement of Alexandria · ca. 190–210 · If possessions or family bring this inner war, leave them, find peace, and choose Christ, the advocate of the soul, above all.
• Who Is the Rich Man That Is Saved? 29.2Clement of Alexandria · ca. 190–210 · The true Good Samaritan and neighbor is Christ himself, who had mercy on us when we were nearly killed by the powers of darkness and our passions.
• Who Is the Rich Man That Is Saved? 29.3Clement of Alexandria · ca. 190–210 · Christ alone heals these wounds, cutting out the passions at the root, where the law dealt only with their fruits.
• Who Is the Rich Man That Is Saved? 29.4Clement of Alexandria · ca. 190–210 · Like the Samaritan, Christ poured wine and oil on our wounds, bound them with faith, hope, and love, and set angels to serve us.
• Who Is the Rich Man That Is Saved? 29.5Clement of Alexandria · ca. 190–210 · Christ must be loved equally with God, and he is loved by those who do his will and keep his commandments.
• Who Is the Rich Man That Is Saved? 33.6Clement of Alexandria · ca. 190–210 · Do not reject the poor, ugly, or weak: their body is only an outward form, and within them dwell the Father and the Son who died and rose for us.
• Who Is the Rich Man That Is Saved? 34.1Clement of Alexandria · ca. 190–210 · The humble body hides from death and the devil the treasure within, guarded by the Father, the blood of the Son, and the Holy Spirit.
• Who Is the Rich Man That Is Saved? 37.1Clement of Alexandria · ca. 190–210 · Contemplate the mysteries of love and you will see the Father's bosom, revealed by the only-begotten God; God is love and became visible to us out of love.
• Who Is the Rich Man That Is Saved? 37.3Clement of Alexandria · ca. 190–210 · The Son, born of the Father's love, came down, became man, and suffered, so as to raise our weakness to his power.
• Who Is the Rich Man That Is Saved? 37.4Clement of Alexandria · ca. 190–210 · Before offering himself as a ransom, Christ left a new covenant: his love.
• Who Is the Rich Man That Is Saved? 6.1Clement of Alexandria · ca. 190–210 · The rich man asks Christ, who is Life, Savior, Truth, and Word, the question most fitting to him: about eternal life.
• Who Is the Rich Man That Is Saved? 6.2Clement of Alexandria · ca. 190–210 · The question concerns the very purpose of his coming: the gift of eternal life, which is the gospel's theme.
• Who Is the Rich Man That Is Saved? 6.3Clement of Alexandria · ca. 190–210 · As God, Christ knows in advance the questions and answers, as Lord of every prophetic spirit.
• Who Is the Rich Man That Is Saved? 6.4Clement of Alexandria · ca. 190–210 · Called “good,” Jesus turns the questioner to God, the only Good, who gives eternal life through the Son.
• Who Is the Rich Man That Is Saved? 8.1Clement of Alexandria · ca. 190–210 · One must first know the Father, revealed only by the Son, and then the greatness of the Savior, whose grace surpasses the law given through Moses.
• Who Is the Rich Man That Is Saved? 8.2Clement of Alexandria · ca. 190–210 · If the law could give eternal life, Christ's coming and suffering would have been in vain, and the man who kept the law would not have needed to ask him.
• Who Is the Rich Man That Is Saved? 8.4Clement of Alexandria · ca. 190–210 · Though righteous by the law, the man knows he lacks life, and asks it from the Son of God, who alone can give it.
• Who Is the Rich Man That Is Saved? 8.5Clement of Alexandria · ca. 190–210 · He moves from faith in the law to faith in the Savior, as a ship leaves a dangerous harbor for a safe one.
• Who Is the Rich Man That Is Saved? 9.2Clement of Alexandria · ca. 190–210 · The holy law was a preliminary training; Christ is the fulfillment of the law and makes believers sons, brothers, and heirs.
• Miscellanies 1.13.57Clement of Alexandria · ca. 198–203 · Truth is one, but the philosophical schools, like the Bacchants tearing Pentheus, each hold a fragment and claim it is the whole; whoever reassembles the fragments into the one Word will see the whole truth.
• Miscellanies 1.18.88Clement of Alexandria · ca. 198–203 · Paul's “wise man” and “debater of this age” are the Greek philosophers; the cross is a stumbling block to Jews and folly to Greeks, but Christ's coming made believers wise; those who refused chose unbelief.
• Miscellanies 1.19.94Clement of Alexandria · ca. 198–203 · However the Greeks came by some truths, whether by chance, nature, or reflection, all comes from the one God; they saw God dimly as in a mirror, as we do now, but face to face comes after death.
• Miscellanies 1.20.97Clement of Alexandria · ca. 198–203 · Philosophy is a joint cause helping toward the truth, like one of many men hauling a ship; truth is one, with partial truths in each field, but the sovereign, unassailable truth is found through the Son.
• Miscellanies 1.21.126Clement of Alexandria · ca. 198–203 · Clement interprets the seventy weeks: the temple rebuilt in seven weeks, Christ anointed within the sixty-two, and the last week ending with Nero and the destruction of Jerusalem under Vespasian.
• Miscellanies 1.21.145Clement of Alexandria · ca. 198–203 · Christ was born in the twenty-eighth year of Augustus; baptized at about thirty in Tiberius' fifteenth year, he preached for one year; some even fix the day of his birth on 25 Pachon.
• Miscellanies 1.24.158Clement of Alexandria · ca. 198–203 · Moses was prophet, lawgiver, general, statesman, and philosopher; true kingship is divine rule by God and his Son, above rule by spiritedness or mere conquest.
• Miscellanies 1.24.159Clement of Alexandria · ca. 198–203 · The worst kingship serves the desires; true rule is by reason and virtue; the true king rules willing subjects by law, as Christ does, to whom God has subjected all things.
• Miscellanies 1.24.164Clement of Alexandria · ca. 198–203 · Early Greeks worshiped pillars before statues; the pillar of fire and the burning bush symbolize the holy light that returns to heaven through the wood of the cross.
• Miscellanies 1.26.169Clement of Alexandria · ca. 198–203 · As the good shepherd lays down his life for the sheep, the true lawgiver cares for the human flock; Christ is both shepherd and lawgiver, the Word through whom the law was given and who reveals the Father.
• Miscellanies 1.28.178Clement of Alexandria · ca. 198–203 · Dialectic leads to true wisdom only with the Savior, who clears the mist of ignorance from the soul's eye and reveals the Father to whom he wishes.
• Miscellanies 1.29.182Clement of Alexandria · ca. 198–203 · The law of nature and the law of learning come from the one God and the one Word; Moses calls the Lord a covenant, and the Preaching of Peter calls him Law and Word. So ends Book 1.
• Miscellanies 1.5.28Clement of Alexandria · ca. 198–203 · Before Christ, philosophy was given to the Greeks for righteousness, as the law was to the Hebrews: a schoolmaster to lead them to Christ; now it is a useful preparation for faith.
• Miscellanies 1.5.32Clement of Alexandria · ca. 198–203 · Abraham's words to Sarah show that worldly learning is a handmaid to true knowledge; philosophy is an inquiry into truth, and Christ is the truth; preliminary training sharpens the mind for rest in him.
• Miscellanies 1.7.38Clement of Alexandria · ca. 198–203 · Good deeds without faith do not profit after death; the Scriptures were translated into Greek so the Greeks would have no excuse; many ways lead to the one gate of righteousness, which is Christ, as 1 Clement shows.
• Miscellanies 2.15.68Clement of Alexandria · ca. 198–203 · Another teacher applied Psalm 1 to evil opinions, the broad way, and fellowship with destructive powers; Peter's Preaching calls the Lord Law and Word; the food laws also teach avoidance of sins in word, deed, and thought.
• Miscellanies 2.16.73Clement of Alexandria · ca. 198–203 · God makes our joy his own without being changed, as Christ is fed in the least of his brothers; God shows mercy richly through the law, the prophets, and the Son, and only God, the greater, truly shows mercy to us.
• Miscellanies 2.17.77Clement of Alexandria · ca. 198–203 · We fail to act from inability, unwillingness, or both; we cannot become like the Lord in substance, since adoption is not nature, but we can become eternal sons who behold the Father; willing comes first; the one who knows lives consistently.
• Miscellanies 2.22.134Clement of Alexandria · ca. 198–203 · The Christian goal is an endless end: obedience to God, likeness to right reason, and perfect adoption through the Son; Paul calls it eternal life and the fulfillment of hope through the love poured out by the Spirit.
• Miscellanies 2.4.18Clement of Alexandria · ca. 198–203 · Plato says the happy man must share in truth from the beginning, and that kingly knowledge makes one kingly; so Christians, belonging to Christ the King, are truly kingly; law is right reason, and the true king is a living law.
• Miscellanies 2.4.19Clement of Alexandria · ca. 198–203 · Christ, who fulfilled the law, is the living law inscribed on the high wood of the cross; the philosophers too call the wise man king and law right reason, and the Stoics make the wise man alone king, priest, and prophet.
• Miscellanies 2.5.20Clement of Alexandria · ca. 198–203 · The Greek doctrine that the wise man possesses all things and is dear to God comes from Moses: Abraham was God's friend, Jacob saw God, Isaac was a type of Christ's sacrifice, and God spoke with Moses as with a friend.
• Miscellanies 2.5.21Clement of Alexandria · ca. 198–203 · Moses was wise, king, and lawgiver, but Christ surpasses all: he is the true beauty and light, the king hailed by children, rich enough to scorn the devil's offers, the high priest after Melchizedek, and the lawgiver who spoke through the prophets.
• Miscellanies 2.5.22Clement of Alexandria · ca. 198–203 · Christ, whose Father is God, is the truly noble; Plato too calls the wise man rich, free, beautiful, and king, agreeing with Scripture that riches lie in the soul and freedom comes from the truth.
• Miscellanies 2.5.24Clement of Alexandria · ca. 198–203 · Wisdom belongs to the faithful; knowledge of the first principle is by faith; if Pythagoreans accept “he himself said it,” how much more should we trust Christ, the only Savior; only the mind truly hears.
• Miscellanies 2.9.45Clement of Alexandria · ca. 198–203 · The virtues follow one another from faith to love and knowledge; only God is wise by nature; philosophy begins in wonder, as Plato, the Traditions of Matthias, and the Gospel of the Hebrews say; godliness is following God.
• Miscellanies 3.13.91Clement of Alexandria · ca. 198–203 · Julius Cassianus, founder of Docetism, argues that sexual organs do not prove intercourse is from God, since Christ blessed eunuchs and Isaiah calls them not fruitless trees.
• Miscellanies 3.17.102Clement of Alexandria · ca. 198–203 · If birth were evil, then Christ and the Virgin would be in evil; this is the root of Docetism in Cassianus, Marcion, and Valentinus; man becomes a beast not in marriage but in adultery; the view that the serpent taught Adam intercourse insults the Creator.
• Miscellanies 3.17.103Clement of Alexandria · ca. 198–203 · Even if Adam and Eve sinned by coming together too soon, birth itself is holy, the means by which all things exist; the church's life needs the body, since Christ came in the flesh; good desire is a tree of life.
• Miscellanies 3.6.49Clement of Alexandria · ca. 198–203 · Some call marriage fornication from the devil and claim to imitate the unmarried Lord; but Christ's bride was the church, he needed no helper or heirs, and he himself upheld marriage and spoke of it continuing until his coming.
• Miscellanies 3.7.59Clement of Alexandria · ca. 198–203 · Self-control extends beyond sex to money, luxury, speech, and thought; even angels fell through desire; Valentinus claimed Jesus did not digest food; Christians embrace self-control out of love for the Lord, sanctifying the Spirit's temple.
• Miscellanies 4.12.83Clement of Alexandria · ca. 198–203 · Basilides, pressed about the Lord's sufferings, would call even him a sinful man; his theory that martyrs are punished for sins in a former life fails, since confessing or denying rests with our choice.
• Miscellanies 4.12.87Clement of Alexandria · ca. 198–203 · God does not cause afflictions but permits them and turns them to good as training, for others because of their sins, for the Lord and the apostles because of ours; God's will is our sanctification, for which the Lord was not prevented from suffering.
• Miscellanies 4.13.91Clement of Alexandria · ca. 198–203 · If the spiritual race destroys death, Christ did not; if Christ did, the Valentinians do not; their doctrine secretly sets them and Christ above the Creator, as if a son contended with his father.
• Miscellanies 4.17.107Clement of Alexandria · ca. 198–203 · David, chosen by God, still begged for mercy and confessed his sin; the Spirit searches the inner self, and the Lord Jesus, overseer of the heart, whose blood was offered for us, knows all our thoughts.
• Miscellanies 4.21.130Clement of Alexandria · ca. 198–203 · One may be perfect in particular virtues, but no one save Christ in all; the law's perfection leads to the gospel; even the knowing martyr is called “perfect” only at the completion of life, when his blood, offered through love, sends his spirit on.
• Miscellanies 4.22.136Clement of Alexandria · ca. 198–203 · The knower seeks the knowledge of God for itself, not for any benefit; if knowledge of God and eternal salvation could be separated (though they are one), he would choose knowledge of God without hesitation.
• Miscellanies 4.25.156Clement of Alexandria · ca. 198–203 · God the Father is beyond demonstration, but the Son is wisdom, knowledge, and truth, open to demonstration; all the Spirit's powers are united in him, not as parts but as one, a circle of all powers.
• Miscellanies 4.25.157Clement of Alexandria · ca. 198–203 · The Word is Alpha and Omega, whose end is his beginning; believing in him makes one united, while unbelief divides; the foreigner uncircumcised in heart and flesh, excluded from the sanctuary, is the one who chooses unbelief.
• Miscellanies 4.25.161Clement of Alexandria · ca. 198–203 · Rebecca, “virgin” said twice, signifies purity of body and soul, the glory of God; righteousness is peace; Christ is king of Salem, “peace,” foreshadowed by Melchizedek, who gave bread and wine as a type of the Eucharist.
• Miscellanies 4.25.162Clement of Alexandria · ca. 198–203 · Basilides made Righteousness and Peace beings of the Ogdoad; the Savior initiates us into his mysteries, as Euripides' Dionysus says; God, without beginning, is the source of physics, ethics, and logic, and the Word, his Son, is the only teacher.
• Miscellanies 4.6.33Clement of Alexandria · ca. 198–203 · God silences the boastful and rises for the poor; Christ belongs to the humble; the treasures of earth that thieves break into are possessions, anxieties, and bodily loves; the true treasure is with God, gained by sharing.
• Miscellanies 5.1.1Clement of Alexandria · ca. 198–203 · Book 5 opens on faith: faith and knowledge cannot be separated, as the Father cannot be without the Son; we believe the Son to know the Father; Christians believe and know what most disbelieve and do not know.
• Miscellanies 5.1.6Clement of Alexandria · ca. 198–203 · It is godless to demand proofs from God; some questions need sense, some rebuke, and some, like whether providence exists, deserve punishment; providence is plain from creation; the Word is not a spoken word but God's wisdom, goodness, and power.
• Miscellanies 5.1.7Clement of Alexandria · ca. 198–203 · We are saved by grace, but not without good works and a sound will; we need grace, right teaching, and the Father's drawing; God cannot be seen clearly in this life, as Paul, Plato, and Moses say, but the pure in heart will see him; so the Savior was sent as divine teacher.
• Miscellanies 5.10.66Clement of Alexandria · ca. 198–203 · Paul's milk and solid food mean elementary instruction and the highest contemplation, which is the flesh and blood of the Word; Plato's great sacrifice points to Christ our Passover.
• Miscellanies 5.11.70Clement of Alexandria · ca. 198–203 · Those who hunger for truth will be filled with knowledge; Euripides unknowingly hints at the Father and the Son and at Christ's fireless sacrifice, and the Greek mysteries begin with purification as Christians begin with the washing.
• Miscellanies 5.11.71Clement of Alexandria · ca. 198–203 · As in the Greek mysteries purification comes before contemplation, so we approach God by stripping away everything bodily until we know what he is not; God is beyond place, time, and name, and is known only by the grace that comes through the Son.
• Miscellanies 5.11.72Clement of Alexandria · ca. 198–203 · Divine wisdom is the tree of life in paradise; the Word made flesh bore fruit on the tree of the cross, and choosing life means loving God.
• Miscellanies 5.12.81Clement of Alexandria · ca. 198–203 · Solon, Empedocles, and John agree that God cannot be seen or grasped; God is the first principle, beyond every category, indivisible, infinite, without form or name.
• Miscellanies 5.13.84Clement of Alexandria · ca. 198–203 · Plato said we must believe the children of the gods even without proof; Clement applies this to the prophets and to Christ, the true Son, through whom God proclaimed the Scriptures.
• Miscellanies 5.14.105Clement of Alexandria · ca. 198–203 · The Stoics follow Heraclitus on the world's conflagration; Plato calls our daylight night and the soul's entry into the body sleep, and David's “I slept and awoke” foretells Christ's incarnation and resurrection.
• Miscellanies 5.14.108Clement of Alexandria · ca. 198–203 · Plato's description of the righteous man who is scourged and impaled nearly prophesies Christ's passion; Antisthenes, Xenophon, and the Sibyl agree with the prophets that God cannot be pictured or seen.
• Miscellanies 5.14.94Clement of Alexandria · ca. 198–203 · Scripture's account of an invisible and a visible creation is the source of Plato's intelligible and sensible worlds; man's body is from the earth and his soul from God's breath, and the image of God is the Word, of whom the human mind is an image.
• Miscellanies 5.3.16Clement of Alexandria · ca. 198–203 · Hope and faith see with the mind; the Word, who is the truth, is seen by the mind, as Plato's truth is seen only by the mind; the Word created the world and then became flesh to be seen; the kingdom is seized by persistent righteous living and prayer.
• Miscellanies 5.5.29Clement of Alexandria · ca. 198–203 · Eurysus the Pythagorean said the Creator made man using himself as model, echoing Genesis; Pythagoras and Plato drew on Moses; Greek philosophy is like lamplight stolen from the sun, useful by night but outshone when the Word dawned.
• Miscellanies 5.6.34Clement of Alexandria · ca. 198–203 · The Son is the Father's face, made flesh; the inner veil with four pillars signifies the four covenants and the four-letter divine Name, pronounced “Iaoue”; Christ alone as high priest enters the unspeakable; the seven-branched lampstand represents the sun among the planets.
• Miscellanies 5.6.35Clement of Alexandria · ca. 198–203 · The golden lampstand is a sign of Christ, giving light in many ways; the seven lamps are the seven spirits on Jesse's rod; the table of loaves, the ark, and the six-winged cherubim symbolize the churches, the intelligible world, and the heavens.
• Miscellanies 5.6.37Clement of Alexandria · ca. 198–203 · The high priest's robe symbolizes the sensible world: the stones are the planets or ways of salvation, the 360 bells the year of the Lord's favor proclaiming the Savior, and the golden crown Christ's kingship as head of the church.
• Miscellanies 5.6.38Clement of Alexandria · ca. 198–203 · The high priest's headdress signifies that God is head of Christ; the breastpiece's parts signify work and the Word; its twelve stones the zodiac or the righteous of both covenants; the Name on the gold plate is the Son, image of the invisible God, beginning of all things.
• Miscellanies 5.6.39Clement of Alexandria · ca. 198–203 · The oracle signifies prophecy and judgment by the Word; the robe the incarnation; the high priest changing garments on the Day of Atonement signifies the knower rising beyond the baptized faithful, cleansed no longer by water but by the Word of knowledge.
• Miscellanies 5.6.40Clement of Alexandria · ca. 198–203 · The perfected knower, purified in word and life, receives the unseen inheritance, becomes son and friend, and sees God face to face; the high priest's changing of robes signifies both Christ's incarnation and the believer's putting on the holy garment.
• Miscellanies 5.8.55Clement of Alexandria · ca. 198–203 · The law and prophets were types until John, who, pointing to Christ, confessed himself unworthy to loose his sandal, that is, to baptize with his power, and so loosed the meaning of the prophecies; Roman will ceremonies are also symbolic.
• Miscellanies 6.1.2Clement of Alexandria · ca. 198–203 · The Miscellanies are deliberately unordered like a meadow, to reward the effort of the seeker; our true knowledge and spiritual garden is Christ, into whom we are transplanted.
• Miscellanies 6.11.84Clement of Alexandria · ca. 198–203 · Abraham's 318 servants symbolize the cross (T = 300) and the name of Jesus (IH = 18), by which believers overcome; the numbers 300, 10, 8, and 120 also carry meaning.
• Miscellanies 6.15.122Clement of Alexandria · ca. 198–203 · The finding of the search for God is the Son's teaching, confirmed by prophecy, by witnesses at his birth, and by his powers after the ascension; the question is how to live so as to know God and be saved through right conduct and knowledge taught by the Lord.
• Miscellanies 6.15.123Clement of Alexandria · ca. 198–203 · As Plato says, truth comes only from God or his offspring, and Christians are taught by the Son; philosophy speaks of God only in outline, and heretics who invent another God and misread Christ speak in outline too.
• Miscellanies 6.15.127Clement of Alexandria · ca. 198–203 · The incarnation, virgin birth, passion, and resurrection look like a riddle to outsiders but, when the Scriptures are opened, are God's power and wisdom; prophecy spoke in veiled terms, and prophets, the Lord, and the apostles were all persecuted.
• Miscellanies 6.15.128Clement of Alexandria · ca. 198–203 · The Preaching of Peter says the apostles found Christ's coming, death, cross, resurrection, and ascension in the prophets, spoken in parables, riddles, and plain words, and so believed; they say nothing without Scripture.
• Miscellanies 6.15.132Clement of Alexandria · ca. 198–203 · Joshua and Caleb saw Moses double at his assumption, one with the angels and one buried: some see only the letter of Scripture, others its meaning; as Peter knew Christ as Son of God by the Father's revelation, so truth is seen gradually.
• Miscellanies 6.16.140Clement of Alexandria · ca. 198–203 · Seven is “motherless and childless,” an image of the resurrection rest; at the Transfiguration the Lord went up as the fourth, became the sixth with Moses and Elijah, was proclaimed by the seventh, the voice, and appears as the eighth, God hidden in flesh.
• Miscellanies 6.16.141Clement of Alexandria · ca. 198–203 · In the alphabet zeta and eta stand sixth and seventh though they count as seven and eight, because of the episemon; man was made on the sixth day and perfected at the sixth hour; the seven vowels picture the heavens praising the eighth; and God never ceases to do good.
• Miscellanies 6.16.145Clement of Alexandria · ca. 198–203 · Seven and eight are sacred in medicine and in Psalm 90's seventy and eighty years; Genesis 2:4 shows creation was timeless, “the day” being the Son through whom all was made, and the ten commandments, by the letter iota, point to Jesus.
• Miscellanies 6.17.151Clement of Alexandria · ca. 198–203 · God is Lord of all; the Greeks deal in words, Christians in realities, and the Lord took a plain body so that no one would admire his form instead of his teaching; mere words without understanding are like a raven's speech.
• Miscellanies 6.17.161Clement of Alexandria · ca. 198–203 · The knower benefits others in the same three ways God benefits him—by guidance, example, and command; every good comes from the Father through the Son, the Savior of all, and reaches each person through nearer ministers, including angels.
• Miscellanies 6.3.34Clement of Alexandria · ca. 198–203 · God can produce a voice without any physical source to convert unbelievers; at Sinai Israel heard words but saw no form, for the Lord's voice is the formless Word.
• Miscellanies 6.5.39Clement of Alexandria · ca. 198–203 · The best Greeks worship the same God as Christians but without full knowledge; the Preaching of Peter tells believers to worship the one God, not in the Greek manner.
• Miscellanies 6.7.55Clement of Alexandria · ca. 198–203 · For Christians philosophy is love of the wisdom that is the knowledge of the Son of God; Greek philosophy is the best of the schools, much of it borrowed and only partly true.
• Miscellanies 6.7.58Clement of Alexandria · ca. 198–203 · The first teacher of all, men and angels alike, is the first-begotten Son, God's Wisdom and counselor, who has taught in many ways from the beginning; so Christ says to call no one on earth teacher.
• Miscellanies 6.7.61Clement of Alexandria · ca. 198–203 · Christ is wisdom, so knowledge taught by the Son is wisdom embracing past, present, and future; this knowledge came down unwritten from the apostles to a few and must be trained into constant contemplation.
• Miscellanies 6.8.70Clement of Alexandria · ca. 198–203 · Where others admit things beyond comprehension, the one who knows grasps them, trusting that nothing is hidden from the Son of God, who suffered for us and withholds no knowledge.
• Miscellanies 6.9.71Clement of Alexandria · ca. 198–203 · The one who knows feels only the bodily needs of hunger and thirst; Christ ate only to prove his real body, and the apostles, after the resurrection, rose above even the good emotions, needing neither boldness, cheer, anger, nor zeal.
• Miscellanies 7.1.2Clement of Alexandria · ca. 198–203 · The one who knows alone truly worships God; he honors what is oldest and best, above all the Son, through whom the Father beyond all speech is known and revered in silence.
• Miscellanies 7.10.58Clement of Alexandria · ca. 198–203 · Psalm 24 describes the one who knows; by calling the Savior “the face of the God of Jacob,” David shows that he is God, the one who reveals the one Father.
• Miscellanies 7.2.5Clement of Alexandria · ca. 198–203 · Faith is the first step to knowing God; above godly people and angels stands the Son, nearest to the Father, everywhere present, all-seeing, ruling all things, and teaching each kind of person in a fitting way.
• Miscellanies 7.2.7Clement of Alexandria · ca. 198–203 · The Son neither envies, nor is hindered, nor is ignorant, nor distracted by pleasure; he is Savior of believers and Lord of the disobedient until they can confess him.
• Miscellanies 7.2.8Clement of Alexandria · ca. 198–203 · Out of love for humanity the Son took flesh and came for the salvation of all; the Word rules by providence, causes all good, and showed in the flesh what obedience makes possible.
• Miscellanies 7.3.16Clement of Alexandria · ca. 198–203 · The one who knows cares for himself and then for others, rules for their good like Moses, and becomes a living image of God, stamped by the Son, who is the image of the Father.
• On Idolatry 18Tertullian · ca. 196–211 · The insignia of Roman office are bound up with idolatry, unlike the honors Joseph and Daniel wore, and Christ's own humility teaches Christians to shun worldly rank and power.
• Octavius 29.2Minucius Felix · ca. 197–250 · Christians do not worship a guilty man, nor believe a mere earthly man is God.
• Octavius 9.4Minucius Felix · ca. 197–250 · Caecilius mocks Christians for worshipping a crucified criminal and repeats other obscene rumours.
• On Baptism 7Tertullian · ca. 198–206 · After baptism the newly baptized are anointed, as priests were in the Old Testament and as Christ, the Anointed, was anointed with the Spirit.
• On Baptism 9Tertullian · ca. 198–206 · The crossing of the Red Sea, the sweetened water of Marah, and the water from the rock prefigure baptism, and water accompanies Christ throughout his life, even to the cross.
• On Prayer 1Tertullian · ca. 198–206 · Christ, the Spirit, Word, and Reason of God, gave his new disciples a new, brief form of prayer, to be offered in secret, that sums up the whole gospel.
• On Patience 3Tertullian · ca. 198–206 · Christ showed divine patience throughout his life, from his birth and baptism to his gentle ministry, his refusal of the sword at his arrest, and the insults of his passion.
• Prescription against Heretics 13Tertullian · ca. 203 · Tertullian states the rule of faith: one Creator God, his Word and Son born of the virgin Mary, crucified, risen, ascended, sending the Spirit, and coming to judge, with the resurrection of the flesh.
• Prescription against Heretics 33Tertullian · ca. 203 · Many heresies were already present or foreshadowed in the apostles' day and condemned by them: denial of the resurrection, Judaizing, forbidding marriage, endless genealogies, the Nicolaitans, docetism, and Simon's magic.
• Prescription against Heretics 44Tertullian · ca. 203 · At the judgment heretics will have no excuse, since Christ warned against false teachers; Tertullian ironically imagines Christ recanting his teaching, and closes by promising treatises against particular heresies.
• Against Marcion 1.11Tertullian · 207/208 (third edition, completed later) · A god who created nothing, owns nothing, and has left no works by which to be known cannot be proved God; if Marcion's god wished to be known, he should have made himself known through works greater than the Creator's.
• Against Marcion 1.19Tertullian · 207/208 (third edition, completed later) · Marcion's god appeared only in the reign of Antoninus Pius, over a century after Christ, and was born of Marcion's own Antitheses, which set the gospel against the law; so Christ did not reveal him.
• Against Marcion 1.24Tertullian · 207/208 (third edition, completed later) · Marcion's god saves only a few, and saves only their souls, abandoning the flesh that bears baptism, celibacy, and martyrdom; and he leaves his followers suffering under the Creator's hand, so his goodness is not perfect.
• Against Marcion 2.16Tertullian · 207/208 (third edition, completed later) · Anger and jealousy in God are the just instruments of a good judge, like a surgeon's tools; God's feelings share names with ours but, like his “hands” and “eyes,” exist in him in a divine, incorruptible way.
• Against Marcion 2.26Tertullian · 207/208 (third edition, completed later) · God swears by himself because there is no other god to swear by; and when he told Moses “let me alone” to destroy Israel, he was inviting Moses to intercede, prefiguring Christ.
• Against Marcion 2.27Tertullian · 207/208 (third edition, completed later) · God's human-like actions in the Old Testament belong to the Son, the Word who from the beginning dealt with patriarchs and prophets and was preparing to become man; the invisible Father is never seen, and God's humility is the means of human salvation.
• Against Marcion 2.28Tertullian · 207/208 (third edition, completed later) · Tertullian turns Marcion's method back on him: every charge made against the Creator — ignorance, change of mind, repentance, fraud, cruelty — can be made against Marcion's own god.
• Against Marcion 2.29Tertullian · 207/208 (third edition, completed later) · Marcion's Antitheses, which set Christ's mercy against the Creator's severity, actually show one God who is both good and just, gentler once his people had been trained; the world itself is built of harmonized opposites made by one Creator.
• Against Marcion 3.1Tertullian · 207/208 (third edition, completed later) · Tertullian begins his rewritten third book: having shown there is no god but the Creator, he will now prove that Christ belongs to the Creator, which also excludes Marcion's god.
• Against Marcion 3.10Tertullian · 207/208 (third edition, completed later) · If Marcion's god despised flesh, he should also have scorned its likeness; by feigning flesh he honors it, and the Creator could appear without flesh when he chose.
• Against Marcion 3.11Tertullian · 207/208 (third edition, completed later) · Marcion denied Christ's real flesh to avoid his birth, but a real birth is no more unworthy of God than a real death; if Christ had flesh he was born, as the prophets foretold.
• Against Marcion 3.12Tertullian · 207/208 (third edition, completed later) · Christ fulfills the name Emmanuel in its meaning, “God with us,” which is what Christians, even Marcionites, confess him to be.
• Against Marcion 3.13Tertullian · 207/208 (third edition, completed later) · Isaiah's warlike words about the infant Christ are figurative: the magi's gold was the power of Damascus, the converted magi the spoils of idolatrous Samaria, and Herod the king of Assyria.
• Against Marcion 3.14Tertullian · 207/208 (third edition, completed later) · The sword of Psalm 45 is the Word of God, as John and Paul show; Christ's weapons and spoils are figurative, so the prophecies do not describe a literal warrior.
• Against Marcion 3.15Tertullian · 207/208 (third edition, completed later) · The title “Christ” belongs to the Creator's plan and means “anointed,” which requires a body; Marcion's god borrowing it would be both inconsistent and deceitful.
• Against Marcion 3.16Tertullian · 207/208 (third edition, completed later) · The name Jesus, given to Joshua who led Israel into the promised land, was a figure of the Creator's Christ; both names therefore belong to the Creator's Christ.
• Against Marcion 3.17Tertullian · 207/208 (third edition, completed later) · Christ's lowly appearance, his fullness of the Spirit, his meekness, and his work of preaching and healing all match Isaiah's prophecies of the Creator's Christ.
• Against Marcion 3.18Tertullian · 207/208 (third edition, completed later) · The cross was foretold in figures: Isaac carrying the wood, the horns of Joseph's bull, the hamstrung bull of Genesis 49, Moses' outstretched arms, and the bronze serpent.
• Against Marcion 3.19Tertullian · 207/208 (third edition, completed later) · Further prophecies of the cross: the Lord reigning from the tree, government on his shoulder, wood cast into his bread, pierced hands and feet, and Isaiah's words on his death, burial, and resurrection.
• Against Marcion 3.2Tertullian · 207/208 (third edition, completed later) · A son should be acknowledged by his father and a messenger by his sender beforehand; nothing from God is sudden, so Marcion's unannounced Christ is suspect.
• Against Marcion 3.20Tertullian · 207/208 (third edition, completed later) · The conversion of the nations, foretold in the Psalms, Isaiah, and Nathan's oracle, is fulfilled in Christ, the son of David through Mary, not in David or Solomon.
• Against Marcion 3.21Tertullian · 207/208 (third edition, completed later) · The calling of all nations, not merely of proselytes, was foretold for the last days, when the law would go out from Zion and swords be beaten into ploughshares; this is fulfilled in Christ.
• Against Marcion 3.22Tertullian · 207/208 (third edition, completed later) · The apostles' mission, their break with the synagogue, their persecution, the sign of the cross on believers' foreheads, and the church's pure sacrifice of praise were all foretold by the Creator's prophets.
• Against Marcion 3.23Tertullian · 207/208 (third edition, completed later) · The ruin of Judea, the scattering of the Jews, and the end of prophecy among them were foretold as punishment for rejecting the Creator's Christ, so he must be the one who came.
• Against Marcion 3.24Tertullian · 207/208 (third edition, completed later) · Tertullian describes the thousand-year kingdom in a heavenly Jerusalem after the resurrection, then the heavenly kingdom, and shows that the Creator promised both earthly and heavenly blessings.
• Against Marcion 3.3Tertullian · 207/208 (third edition, completed later) · Miracles alone cannot prove Marcion's Christ, since Christ himself warned that false Christs would work signs, and the Creator's works came first.
• Against Marcion 3.4Tertullian · 207/208 (third edition, completed later) · Marcion's god came at an absurd time, too late to correct the Creator and too early to forestall the Creator's Christ, and so shows himself inconsistent.
• Against Marcion 3.6Tertullian · 207/208 (third edition, completed later) · The Jews' rejection of Jesus does not prove he was a stranger to their God, for the Creator's prophets foretold that they would fail to recognize their own Christ.
• Against Marcion 3.7Tertullian · 207/208 (third edition, completed later) · The prophets foretold two comings of Christ, one in humility and one in glory; the Jews looked only for the glorious one and so missed the first.
• Against Marcion 3.8Tertullian · 207/208 (third edition, completed later) · If Christ's flesh was a phantom, as Marcion holds, then his works, sufferings, death, and resurrection were unreal, and our faith and resurrection are empty.
• Against Marcion 3.9Tertullian · 207/208 (third edition, completed later) · The angels who ate with Abraham had real, though unborn, flesh; only Christ needed to be born, since only he was to die; so they give Marcion no precedent for a phantom Christ.
• Against Marcion 4.10Tertullian · 207/208 (third edition, completed later) · Healing the paralytic and forgiving sins fulfills Isaiah; the title Son of Man, from Daniel, means Christ was born of a human mother, a virgin, and so had a real body.
• Against Marcion 4.11Tertullian · 207/208 (third edition, completed later) · The call of Levi, the question of fasting, Christ as bridegroom, and the sayings on new wine and patches all show Christ fulfilling the Creator's law and prophets, not separating from a foreign god.
• Against Marcion 4.12Tertullian · 207/208 (third edition, completed later) · In the sabbath controversies Christ did not destroy the Creator's sabbath but fulfilled it, allowing the relief of hunger as David did and doing God's work of saving life, as Elisha had done.
• Against Marcion 4.13Tertullian · 207/208 (third edition, completed later) · Christ's preaching on the mountain, his night of prayer, the choice of twelve apostles, the renaming of Peter, and the crowds from Tyre all correspond to the Creator's prophecies and figures.
• Against Marcion 4.14Tertullian · 207/208 (third edition, completed later) · The Beatitudes on the poor, the hungry, the weeping, and the persecuted echo the Creator's constant care for the lowly in the Psalms and Isaiah, and fulfill Isaiah 61, so they belong to the Creator's Christ.
• Against Marcion 4.15Tertullian · 207/208 (third edition, completed later) · The woes on the rich, the full, the laughing, and the praised are the Creator's own warnings from the law and prophets; the same God who blesses the poor rebukes the rich, so there is one God, not two.
• Against Marcion 4.16Tertullian · 207/208 (third edition, completed later) · Love of enemies, turning the other cheek, giving to all who ask, and the Golden Rule are the Creator's own law brought to fulfillment by Christ; a god who does not avenge would command patience in vain.
• Against Marcion 4.18Tertullian · 207/208 (third edition, completed later) · The centurion's faith, the raising of the widow's son, John the Baptist's question, and the sinful woman who anointed Jesus all show that Christ belonged to the Creator and had a real body.
• Against Marcion 4.19Tertullian · 207/208 (third edition, completed later) · The women who served Jesus, his warnings about hearing, and his saying “Who is my mother?” all fit the Creator's prophecies, and the last shows that Jesus really had a mother and brothers.
• Against Marcion 4.20Tertullian · 207/208 (third edition, completed later) · Christ's stilling of the storm, his victory over the legion of demons, and his healing of the bleeding woman all show him to be the Creator's Christ, with a real body, fulfilling rather than opposing the law.
• Against Marcion 4.21Tertullian · 207/208 (third edition, completed later) · The sending of the Twelve, the feeding of the five thousand, Peter's confession, and Christ's sayings on losing one's life and being ashamed of him all belong to the Creator's Christ, who truly took flesh and suffered.
• Against Marcion 4.22Tertullian · 207/208 (third edition, completed later) · The Transfiguration, where Christ appears in glory with Moses and Elijah and the Father's voice commands “hear him,” shows that Christ is the one foretold by the Creator's law and prophets, not their destroyer.
• Against Marcion 4.23Tertullian · 207/208 (third edition, completed later) · Christ's rebuke of unbelief, his love for children, his gentleness toward the Samaritans, and his hard sayings to would-be followers all fit the Creator, who had long dealt with Israel, blessed marriage and children, and gave the laws of priesthood and vows.
• Against Marcion 4.24Tertullian · 207/208 (third edition, completed later) · The mission of the seventy, with its instructions on travel, greetings, wages, the nearness of the kingdom, and power over snakes and scorpions, follows patterns set by the Creator in the Exodus, in Elisha, and in Isaiah.
• Against Marcion 4.25Tertullian · 207/208 (third edition, completed later) · Christ's thanksgiving that things hidden from the wise are revealed to little ones, his claim that all things were delivered to him, and his answer to the lawyer about eternal life all point to the Creator, who hid and promised to reveal through his Christ.
• Against Marcion 4.26Tertullian · 207/208 (third edition, completed later) · The Lord's Prayer, the teaching on asking and knocking, the casting out of demons “by the finger of God,” and the blessing of those who hear God's word all point to the Creator as the Father to whom Christ taught his disciples to pray.
• Against Marcion 4.28Tertullian · 207/208 (third edition, completed later) · Christ's warnings against hypocrisy, his call to fear the one who can cast into Gehenna and to confess him before men, and his refusal to divide an inheritance all fit the Creator, who judges and who inspired Balaam and Moses.
• Against Marcion 4.36Tertullian · 207/208 (third edition, completed later) · The parables of the persistent widow and of the Pharisee and the publican, the rich young ruler, and the blind man who called Jesus “son of David” all show that Christ taught prayer to, and obedience toward, the Creator, and was truly David's descendant.
• Against Marcion 4.37Tertullian · 207/208 (third edition, completed later) · Zacchaeus fulfilled Isaiah's commands of mercy and was saved, Christ came to save the whole man, flesh as well as soul, and the parable of the entrusted money shows a God who judges.
• Against Marcion 4.40Tertullian · 207/208 (third edition, completed later) · Christ chose the Passover, was betrayed and sold as the prophets foretold, and at the Last Supper called the bread his body and the cup his blood, which shows that he had a real body of flesh and blood.
• Against Marcion 4.41Tertullian · 207/208 (third edition, completed later) · Christ's woe on his betrayer, his foretelling of Peter's denial, and his answers before the council about the Son of Man and the Son of God show him to be the Creator's Christ, foretold by Daniel and David.
• Against Marcion 4.42Tertullian · 207/208 (third edition, completed later) · Christ's trial before Pilate and Herod, his silence, his crucifixion between criminals, the darkening of the sun, and his death and burial all fulfill the psalms and prophets and prove that he had a real body.
• Against Marcion 4.43Tertullian · 207/208 (third edition, completed later) · The burial, the women at the tomb, the road to Emmaus, and the risen Christ's showing of his hands and feet all fulfill the prophets and prove his real body, so that the Christ of Marcion's own gospel is the Creator's Christ.
• Against Marcion 4.6Tertullian · 207/208 (third edition, completed later) · Tertullian sets his test: whatever in Marcion's own gospel shows Christ fulfilling the Creator's law, prophecies, and character proves Christ is the Creator's.
• Against Marcion 4.7Tertullian · 207/208 (third edition, completed later) · Marcion's Christ begins at Capernaum, in the Galilee Isaiah foretold; he teaches in the synagogue without opposing the law, and the demon who names him Holy One recognizes the Creator's Christ.
• Against Marcion 4.8Tertullian · 207/208 (third edition, completed later) · Christ bears the Creator's name Nazarene, has a real body that was seized at Nazareth and heals by touch, and is confessed by demons who fear the Creator's Son, as Isaiah foretold.
• Against Marcion 4.9Tertullian · 207/208 (third edition, completed later) · The call of fishermen fulfills Jeremiah; Christ's cleansing of the leper and his command to show himself to the priest confirm the law, as Elisha's cure of Naaman prefigured.
• Against Marcion 5.13Tertullian · 207/208 (third edition, completed later) · In Romans 1–7 the God whose wrath and judgment are revealed, who judges by the gospel through Christ, whose law is holy and spiritual, and with whom sinners are reconciled, is the Creator, not Marcion's god.
• Against Marcion 5.14Tertullian · 207/208 (third edition, completed later) · Christ came in the likeness of sinful flesh, not in a phantom body; God will raise mortal bodies as he raised Christ; and Paul's lament over Israel's ignorance, his praise of God's riches, and his moral precepts in Romans 8–14 all come from the Creator's Scriptures.
• Against Marcion 5.17Tertullian · 207/208 (third edition, completed later) · Ephesians, which Marcion called Laodiceans, speaks of summing up all things in Christ, of the Spirit promised by Joel, of the nations brought near to Israel's God, and of Christ's real flesh and the prophets' foundation, all of which belong to the Creator.
• Against Marcion 5.19Tertullian · 207/208 (third edition, completed later) · In Colossians the gospel's spread through the world, Christ as image and firstborn of creation, the reconciliation of all things, the warning against philosophy, and the law as a shadow of Christ all point to the Creator, and Marcion's doctrines come from the philosophers.
• Against Marcion 5.20Tertullian · 207/208 (third edition, completed later) · In Philippians the differing motives of preachers show no difference of doctrine; Christ, found in the form of a servant, truly became man and truly died; and the promised transformation of our lowly body means the body will rise.
• Against Marcion 5.4Tertullian · 207/208 (third edition, completed later) · Working through Galatians 3–6, Tertullian argues that the promise to Abraham, the fullness of time, the end of the old observances, the allegory of the two sons, and the law of love all belong to the Creator, and that Paul's scars show Christ's flesh was real.
• Against Marcion 5.5Tertullian · 207/208 (third edition, completed later) · The greeting “grace and peace” and Paul's teaching that God made the world's wisdom foolish through the cross fit only the Creator, who was offended and foretold these things, and they require a Christ with real flesh who truly died.
• Against Marcion 5.6Tertullian · 207/208 (third edition, completed later) · The hidden wisdom Paul speaks of was the Creator's, veiled in figures and revealed in Christ; the rulers who crucified the Lord of glory, the one foundation, the temple of God, and the folly of worldly wisdom all point to the Creator.
• Against Marcion 5.9Tertullian · 207/208 (third edition, completed later) · Those who denied the resurrection denied the resurrection of the body, which the very words “dead” and “rise again” require; and Christ, who reigns until his enemies are subdued, is the Christ of Psalms 110 and 72, not Hezekiah or Solomon.
• Against Praxeas 1Tertullian · ca. 213 or later · Praxeas brought to Rome the heresy that the Father himself was born and suffered, and also turned the bishop of Rome against the New Prophecy; Tertullian announces his refutation.
• Against Praxeas 11Tertullian · ca. 213 or later · Praxeas must show from Scripture that God is his own Son; instead Scripture everywhere distinguishes the one who speaks, the one spoken to, and the one spoken of, showing the three persons.
• Against Praxeas 12Tertullian · ca. 213 or later · God's plural “Let us make man” and “one of us” show that the Word and the Spirit were with him; in creation one person commands and another makes, one substance in three persons, distinct but not divided.
• Against Praxeas 13Tertullian · ca. 213 or later · Scripture calls both Father and Son “God” and “Lord,” yet Christians do not speak of two gods: the one name was used in the Old Testament so that Christ might be recognized as God, and it is now kept as one, as sun and ray are one substance.
• Against Praxeas 14Tertullian · ca. 213 or later · God said no one could see his face and live, yet patriarchs and prophets saw God and lived: the invisible one is the Father, while the Son was seen, in visions and figures, before his incarnation.
• Against Praxeas 15Tertullian · ca. 213 or later · The New Testament too distinguishes the invisible Father, whom no one has seen, from the visible Son, whom the apostles saw and touched; the Son was always the one seen and always acted by the Father's will.
• Against Praxeas 16Tertullian · ca. 213 or later · From the beginning it was the Son, not the Father, who acted in history, judged, appeared to Adam, Abraham, Moses, and in the furnace, and took on human feelings; the invisible Father did none of these things.
• Against Praxeas 17Tertullian · ca. 213 or later · The divine names, God Almighty, Most High, Lord of hosts, King of Israel, He Who Is, belong to the Son too, since he came in the Father's name and received all things from him.
• Against Praxeas 19Tertullian · ca. 213 or later · God “alone” stretched out the heavens in contrast to angels and other powers, not to his Wisdom and Word, the Son, who made all things with him; Father and Son are two by arrangement, not separation, and remain one God.
• Against Praxeas 2Tertullian · ca. 213 or later · Against Praxeas, Tertullian sets out the rule of faith: one God under an “economy,” Father, Son, and Spirit, three in degree, form, and aspect but one in substance, condition, and power.
• Against Praxeas 21Tertullian · ca. 213 or later · John's Gospel from its first verse distinguishes the Word from God the Father; throughout, Jesus speaks of the Father as another who sent him, loves him, gives him judgment and life, and draws believers to him.
• Against Praxeas 22Tertullian · ca. 213 or later · Throughout John 7–10 Jesus speaks of the Father who sent him as another witness; “I and the Father are one” uses the neuter “one thing,” not “one person,” and so shows two united, not one.
• Against Praxeas 23Tertullian · ca. 213 or later · At Lazarus' tomb and in the voice from heaven, Son and Father speak to each other, the Son on earth and the Father in heaven; they are two persons, not one God changing roles, and it was the Son, not the Father, who was betrayed and glorified.
• Against Praxeas 24Tertullian · ca. 213 or later · When Jesus tells Philip “he who has seen me has seen the Father,” he means that the invisible Father is known through the Son's works and words, not that he himself is the Father; he says “I am in the Father,” not “I am the Father.”
• Against Praxeas 25Tertullian · ca. 213 or later · In John's Gospel Christ promises “another” Paraclete, calls the Father the vinedresser, and after the resurrection speaks of ascending “to my Father and your Father”; the Gospel itself says it was written so that we might believe that Jesus is the Son.
• Against Praxeas 26Tertullian · ca. 213 or later · The other Gospels confirm that Christ is the Son: the angel announces the Spirit and power of the Most High coming upon Mary, and Jesus throughout speaks of the Father as another, ending with baptism into three names, by triple immersion.
• Against Praxeas 27Tertullian · ca. 213 or later · Praxeas' followers split Jesus (the flesh, the Son) from Christ (the Spirit, the Father); Tertullian answers that the Word did not change into flesh but put it on, so that Jesus is one person with two substances, God and man, unconfused, each acting in its own way.
• Against Praxeas 28Tertullian · ca. 213 or later · “Christ” means “anointed,” a title, not a proper name; Scripture shows that the Father anointed the Son, and if Christ were the Father there would have to be another God above him.
• Against Praxeas 29Tertullian · ca. 213 or later · Christ died in his human, not his divine, substance; the Monarchians blaspheme by making the Father suffer and be accursed, and even their claim that the Father “suffered with” the Son makes him passible.
• Against Praxeas 30Tertullian · ca. 213 or later · Christ's cry “My God, why have you forsaken me?” shows that the Son, not the Father, suffered and died; the Son rose, ascended, sits at the Father's right hand, and poured out the Holy Spirit, the third person.
• Against Praxeas 31Tertullian · ca. 213 or later · To believe in one God without the Son and the Spirit is the Jewish faith; the gospel reveals one God in three persons, and those who confuse Father and Son deny both, like the antichrists John condemns.
• Against Praxeas 4Tertullian · ca. 213 or later · Because the Son comes from the Father's substance and will hand the kingdom back to the Father, as Paul says, the Trinity preserves the monarchy; the same passage shows that Father and Son are two.
• Against Praxeas 5Tertullian · ca. 213 or later · Before creation God was never alone, for he had within himself his Reason, which is also his Word; as reason and inner speech in the human mind, the Word was a second with God.
• Against Praxeas 6Tertullian · ca. 213 or later · Scripture calls the Word “Wisdom,” begotten before creation and present with God in making the world; when God willed to create, he first put forth the Word, through whom all things were made.
• Against Praxeas 7Tertullian · ca. 213 or later · The Word, conceived in God's mind as Wisdom, was fully born when God spoke at creation; he is not an empty sound but a real substance and person, the Son, second to the Father.
• Against Praxeas 8Tertullian · ca. 213 or later · The Son was “put forth” from the Father, not separated as in Valentinus' system, but as a shoot from a root, a river from a spring, a ray from the sun; the Spirit is third, and the Trinity preserves the monarchy.
• Against Praxeas 9Tertullian · ca. 213 or later · Father, Son, and Spirit are distinct but not divided: the Son is “another” by distinction, not separation; Christ himself calls the Paraclete “another Advocate.”
• Refutation of All Heresies 10.10.3Hippolytus of Rome · ca. 222–235 · In Herod's time a threefold Christ came down, containing the elements and powers of all three parts of the world.
• Refutation of All Heresies 10.10.4Hippolytus of Rome · ca. 222–235 · The Peratae cite Col 2:9 and say Christ came down to save what was divided into three.
• Refutation of All Heresies 10.11.10Hippolytus of Rome · ca. 222–235 · The light above sends the perfect Word, who took the form of a serpent and entered the womb to rescue the spark of light.
• Refutation of All Heresies 10.11.11Hippolytus of Rome · ca. 222–235 · The Sethians read Phil 2:6–7, “the form of a slave,” as the serpent form taken by the Word.
• Refutation of All Heresies 10.13.3Hippolytus of Rome · ca. 222–235 · The Demiurge came from the Deficiency; Christ descended from the Pleroma to save the spirit dwelling in the inner man.
• Refutation of All Heresies 10.14.9Hippolytus of Rome · ca. 222–235 · The power of the gospel came down through the sons of both Archons onto Jesus, son of Mary, to purify the Sonship left behind.
• Refutation of All Heresies 10.15.7Hippolytus of Rome · ca. 222–235 · Jesus, son of Mary and Joseph, resisted Edem, who had him crucified; his spirit rose to the Good, and so will the spirits of Justin's followers.
• Refutation of All Heresies 10.16.2Hippolytus of Rome · ca. 222–235 · Together the Aeons begot from the virgin Mary the Savior, equal to the first seed except that he is begotten.
• Refutation of All Heresies 10.16.6Hippolytus of Rome · ca. 222–235 · The Savior was born to show the captive souls the way of escape; clothed in the only-begotten power, he could not be seen in his glory.
• Refutation of All Heresies 10.19.3Hippolytus of Rome · ca. 222–235 · Marcion cites “a good tree cannot bear bad fruit” against the Creator and holds that Christ, son of the Good, only seemed to have flesh, birth, and suffering.
• Refutation of All Heresies 10.20.2Hippolytus of Rome · ca. 222–235 · Apelles followed Philumene's Revelations, said Christ's flesh came from the world's elements, attacked the Law and Prophets, and denied the resurrection of the flesh.
• Refutation of All Heresies 10.21.2Hippolytus of Rome · ca. 222–235 · For Cerinthus, Jesus was the natural son of Joseph and Mary, excelling in virtue.
• Refutation of All Heresies 10.21.3Hippolytus of Rome · ca. 222–235 · The Christ descended on Jesus at baptism and left him at the passion.
• Refutation of All Heresies 10.23.1Hippolytus of Rome · ca. 222–235 · Summary of Theodotus: God made all things; Christ was an ordinary man born of a virgin by God's will.
• Refutation of All Heresies 10.23.2Hippolytus of Rome · ca. 222–235 · Theodotus held that the Christ descended at baptism and that Christ is not God.
• Refutation of All Heresies 10.24.1Hippolytus of Rome · ca. 222–235 · The Melchizedekians agree with Theodotus but make Melchizedek a supreme power and Christ his image.
• Refutation of All Heresies 10.27.2Hippolytus of Rome · ca. 222–235 · For Noetus the one God is invisible or visible, unbegotten or born, impassible or suffering, and is called Son at different times.
• Refutation of All Heresies 10.27.4Hippolytus of Rome · ca. 222–235 · Callistus called the Word one God who became flesh, the visible flesh being the Son and the indwelling God the Father.
• Refutation of All Heresies 10.29.2Hippolytus of Rome · ca. 222–235 · They teach that the Christ above passes from body to body, now in Jesus, and will keep reappearing.
• Refutation of All Heresies 10.33.1Hippolytus of Rome · ca. 222–235 · The one God first begot the Word, not a spoken word but the inner reason of all things, from his own being.
• Refutation of All Heresies 10.33.11Hippolytus of Rome · ca. 222–235 · The Word, the Father's first-born, governs all things; righteous friends of God became prophets foretelling the future.
• Refutation of All Heresies 10.33.14Hippolytus of Rome · ca. 222–235 · In the last times the Father sent the Word himself, no longer through prophets or angels but visibly present.
• Refutation of All Heresies 10.33.15Hippolytus of Rome · ca. 222–235 · The Word took a body from the virgin and lived through every age of life, showing in his humanity that God made nothing evil and that humans are free.
• Refutation of All Heresies 10.33.16Hippolytus of Rome · ca. 222–235 · Christ's humanity is of the same stuff as ours; otherwise his command to imitate him would be unjust.
• Refutation of All Heresies 10.33.17Hippolytus of Rome · ca. 222–235 · Christ endured weariness, hunger, thirst, sleep, suffering, and death, and rose as the first fruits, so that suffering humans may hope for the same resurrection.
• Refutation of All Heresies 10.33.2Hippolytus of Rome · ca. 222–235 · The Word, the Father's firstborn, carried the Father's will and ideas and made the world at his command.
• Refutation of All Heresies 10.33.8Hippolytus of Rome · ca. 222–235 · The Word alone is from God himself and so is God; the world, made from nothing, is not God, and God made nothing evil.
• Refutation of All Heresies 10.34.5Hippolytus of Rome · ca. 222–235 · Hippolytus closes: Christ, the God over all, washes away sin and renews humanity; whoever obeys and imitates him will be made like him, a god by grace for his glory.
• Refutation of All Heresies 10.9.2Hippolytus of Rome · ca. 222–235 · They call Man Adamas; all three natures came together in Jesus, who spoke to the three kinds of people.
• Refutation of All Heresies 4.48.6Hippolytus of Rome · ca. 222–235 · The heretics say the Serpent-holder is the Word protecting man.
• Refutation of All Heresies 5.10.2Hippolytus of Rome · ca. 222–235 · The Naassene psalm tells of the soul's wanderings and of Jesus descending with seals to reveal the hidden way.
• Refutation of All Heresies 5.12.4Hippolytus of Rome · ca. 222–235 · The Peratae say a threefold Christ came down in Herod's time bearing the powers of all three worlds.
• Refutation of All Heresies 5.12.5Hippolytus of Rome · ca. 222–235 · They cite Colossians on the fullness dwelling bodily in Christ, and say seeds of power came down from the upper worlds.
• Refutation of All Heresies 5.12.6Hippolytus of Rome · ca. 222–235 · The Peratae say Christ came to save the upper worlds, while the lower "world" must perish.
• Refutation of All Heresies 5.16.10Hippolytus of Rome · ca. 222–235 · The Peratae say the serpent appeared under Herod and was prefigured by Joseph's coat and by Esau.
• Refutation of All Heresies 5.16.11Hippolytus of Rome · ca. 222–235 · The perfect serpent is Nimrod the hunter and the serpent Moses lifted up, as John 3:14 says.
• Refutation of All Heresies 5.16.12Hippolytus of Rome · ca. 222–235 · The Peratae identify the serpent with the constellation in heaven and with the Word of John's prologue.
• Refutation of All Heresies 5.16.7Hippolytus of Rome · ca. 222–235 · Only the perfect serpent that Moses showed can save those who leave the body and the world.
• Refutation of All Heresies 5.17.2Hippolytus of Rome · ca. 222–235 · The Son, identified with the serpent, receives forms from the Father and stamps them on formless Matter.
• Refutation of All Heresies 5.17.8Hippolytus of Rome · ca. 222–235 · Only the Son, the serpent, can carry the awakened back up to the Father.
• Refutation of All Heresies 5.19.20Hippolytus of Rome · ca. 222–235 · The Sethians say the Word took the serpent's likeness and entered a virgin's womb to free the imprisoned mind.
• Refutation of All Heresies 5.19.21Hippolytus of Rome · ca. 222–235 · After his birth the Word washed and drank living water, which all must drink to put on a heavenly garment.
• Refutation of All Heresies 5.21.9Hippolytus of Rome · ca. 222–235 · Through teaching, the captured ray hastens to the Word who came in a slave's form and becomes one with him.
• Refutation of All Heresies 5.26.29Hippolytus of Rome · ca. 222–235 · Baruch comes to the twelve-year-old Jesus, a shepherd boy in Nazareth, and tells him the whole story.
• Refutation of All Heresies 5.26.30Hippolytus of Rome · ca. 222–235 · Baruch charges Jesus to proclaim the Good one and ascend to him.
• Refutation of All Heresies 5.26.31Hippolytus of Rome · ca. 222–235 · Jesus stayed faithful; Naas had him crucified, but he left Eden's body on the cross and ascended.
• Refutation of All Heresies 5.26.32Hippolytus of Rome · ca. 222–235 · From the cross Jesus gave the soul and body back to Eden and committed the spirit to the Father.
• Refutation of All Heresies 5.6.7Hippolytus of Rome · ca. 222–235 · The Naassenes say the three natures came together in Jesus, and there are three kinds of church: chosen, called, and captive.
• Refutation of All Heresies 5.7.33Hippolytus of Rome · ca. 222–235 · They cite "Wake up, sleeper" and say Christ is the Son of Man stamped on all things.
• Refutation of All Heresies 6.32.2Hippolytus of Rome · ca. 222–235 · The common fruit is Jesus, the great high priest; meanwhile the outer Sophia feared she would perish without Christ.
• Refutation of All Heresies 6.35.3Hippolytus of Rome · ca. 222–235 · The Valentinians read the annunciation as Sophia (Spirit) and the Demiurge (Most High) acting together in Jesus' birth.
• Refutation of All Heresies 6.35.4Hippolytus of Rome · ca. 222–235 · Jesus, the new man, received his body from the Demiurge and his substance from Sophia, a heavenly Word born through Mary.
• Refutation of All Heresies 6.35.6Hippolytus of Rome · ca. 222–235 · The Italian school (Heracleon, Ptolemy) held that Jesus' body was psychic and that the Spirit came on him at his baptism.
• Refutation of All Heresies 6.35.7Hippolytus of Rome · ca. 222–235 · The Eastern school (Axionicus, Ardesianes) held that the Savior's body was spiritual.
• Refutation of All Heresies 6.36.3Hippolytus of Rome · ca. 222–235 · Jesus was born through Mary to heal the passions of the soul, as the higher Christ healed Sophia's.
• Refutation of All Heresies 6.36.4Hippolytus of Rome · ca. 222–235 · The Valentinians teach three Christs: the one emitted in the Pleroma, the common fruit, and the one born of Mary.
• Refutation of All Heresies 6.50.1Hippolytus of Rome · ca. 222–235 · Jesus' secret generation: from the first tetrad came the second, making an ogdoad, and from it the decad.
• Refutation of All Heresies 6.50.2Hippolytus of Rome · ca. 222–235 · Eight multiplied by ten gives 8, 80, 800, totaling 888, the numerical value of “Jesus” in Greek.
• Refutation of All Heresies 6.50.3Hippolytus of Rome · ca. 222–235 · The Greek alphabet's numerals sum to 888, the number of Jesus, who is therefore “alpha and omega.”
• Refutation of All Heresies 6.51.1Hippolytus of Rome · ca. 222–235 · Marcus maps the annunciation onto the second tetrad: Gabriel, Holy Spirit, power of the Most High, and the Virgin.
• Refutation of All Heresies 6.51.2Hippolytus of Rome · ca. 222–235 · At the baptism the higher power came down on Jesus as a dove, carrying the seed of the elect.
• Refutation of All Heresies 6.51.3Hippolytus of Rome · ca. 222–235 · The power that descended on Jesus contains the Father, the Son, Silence, and all the Aeons.
• Refutation of All Heresies 6.51.4Hippolytus of Rome · ca. 222–235 · The Spirit united with Jesus spoke through him; the Savior destroyed death and made the Father known.
• Refutation of All Heresies 6.51.5Hippolytus of Rome · ca. 222–235 · “Jesus” names the human of the economy, who, receiving the heavenly Man, became all the Aeons.
• Refutation of All Heresies 7.26.8Hippolytus of Rome · ca. 222–235 · The light came down through the Hebdomad onto Jesus, son of Mary, and enlightened him.
• Refutation of All Heresies 7.26.9Hippolytus of Rome · ca. 222–235 · Basilides reads the angel's words to Mary as the descent of the light through the heavens.
• Refutation of All Heresies 7.27.10Hippolytus of Rome · ca. 222–235 · At the passion each part of Jesus returned to its own level: body to the formless, soul to the Hebdomad, and higher parts to the great Archon and the boundary Spirit.
• Refutation of All Heresies 7.27.12Hippolytus of Rome · ca. 222–235 · The passion served only to sort out the mixture; the whole Sonship must be sorted as Jesus was.
• Refutation of All Heresies 7.27.5Hippolytus of Rome · ca. 222–235 · Basilides cites “my hour has not yet come” and the Magi's star to show that even Jesus was under appointed times and stars.
• Refutation of All Heresies 7.27.6Hippolytus of Rome · ca. 222–235 · Jesus is the spiritual inner man within the psychic one, clothed with his own soul.
• Refutation of All Heresies 7.27.8Hippolytus of Rome · ca. 222–235 · Jesus' life happened as the Gospels say, so that he might be the first fruits of sorting out what was mixed together.
• Refutation of All Heresies 7.27.9Hippolytus of Rome · ca. 222–235 · Because the world has three levels, the mixed elements had to be sorted out by dividing Jesus.
• Refutation of All Heresies 7.28.4Hippolytus of Rome · ca. 222–235 · At death the spark returns above; Saturnilus held that the Savior only appeared to be a man.
• Refutation of All Heresies 7.31.5Hippolytus of Rome · ca. 222–235 · Marcion denied Christ's birth, saying he came down from heaven in Tiberius's fifteenth year and taught in the synagogues.
• Refutation of All Heresies 7.31.6Hippolytus of Rome · ca. 222–235 · Prepon's Jesus came down unborn, free from both evil and good, as a middle being, citing “Why do you call me good?”
• Refutation of All Heresies 7.32.1Hippolytus of Rome · ca. 222–235 · Carpocrates taught that angels made the world and that Jesus, son of Joseph, received power from above because his pure soul remembered what it had seen with God.
• Refutation of All Heresies 7.32.2Hippolytus of Rome · ca. 222–235 · Jesus' soul, trained in Jewish customs, despised them and so received powers to overcome the passions.
• Refutation of All Heresies 7.33.1Hippolytus of Rome · ca. 222–235 · Cerinthus taught that a lower power made the world and that Jesus was the natural son of Joseph and Mary.
• Refutation of All Heresies 7.33.2Hippolytus of Rome · ca. 222–235 · For Cerinthus the Christ descended on Jesus at his baptism and left him before the passion.
• Refutation of All Heresies 7.34.2Hippolytus of Rome · ca. 222–235 · The Ebionites keep the Jewish law, saying Jesus became Christ by keeping it perfectly and that they too can become Christs.
• Refutation of All Heresies 7.35.2Hippolytus of Rome · ca. 222–235 · Theodotus held that Jesus, a man born of a virgin, received the Christ-Spirit at his baptism; his followers differed on whether he ever became God.
• Refutation of All Heresies 7.36.1Hippolytus of Rome · ca. 222–235 · Theodotus the banker taught that Melchizedek is a great power, greater than Christ, who was made in his image.
• Refutation of All Heresies 7.38.3Hippolytus of Rome · ca. 222–235 · Apelles said Christ was not born of a virgin but made himself a real body from the elements.
• Refutation of All Heresies 7.38.4Hippolytus of Rome · ca. 222–235 · Christ died, rose after three days, and showed the disciples his wounds to prove he was not a phantom.
• Refutation of All Heresies 7.38.5Hippolytus of Rome · ca. 222–235 · Apelles said Christ returned his body to the elements and went to the good Father, leaving the seed of life through the disciples.
• Refutation of All Heresies 8.10.10Hippolytus of Rome · ca. 222–235 · This is why the sects quarrel over Jesus: each sees only the aspect of him akin to itself and thinks it the only one.
• Refutation of All Heresies 8.10.3Hippolytus of Rome · ca. 222–235 · The only-begotten Son contracted his greatness into a small body, like the light of the eye that reaches the stars yet hides under the eyelids.
• Refutation of All Heresies 8.10.5Hippolytus of Rome · ca. 222–235 · Clothed in the thirty Aeons, the only-begotten entered the world hidden, unknown, and disbelieved.
• Refutation of All Heresies 8.10.6Hippolytus of Rome · ca. 222–235 · To put on flesh, the “outer darkness,” he was announced to Mary by an angel and born of her.
• Refutation of All Heresies 8.10.7Hippolytus of Rome · ca. 222–235 · At his baptism Jesus received a copy of his body in the water, so that at the cross his soul, stripping off the flesh, would not be found naked.
• Refutation of All Heresies 8.13.3Hippolytus of Rome · ca. 222–235 · The Son of Man, unknown to all, is wrongly imagined by creation as born of a woman; his faint rays sustain the world.
• Refutation of All Heresies 8.13.4Hippolytus of Rome · ca. 222–235 · Everything in the world came from only a part of the Son of Man, who is the single iota flowing from above.
• Refutation of All Heresies 8.17.3Hippolytus of Rome · ca. 222–235 · Hermogenes confessed Christ's virgin birth and resurrection but said at the ascension he left his body in the sun.
• Refutation of All Heresies 8.17.4Hippolytus of Rome · ca. 222–235 · Hermogenes supported his view with Psalm 19's “in the sun he set his tent.”
• Refutation of All Heresies 8.9.2Hippolytus of Rome · ca. 222–235 · All the Aeons together begot from the virgin Mary a common offspring, the Savior, equal to the first seed except that he is begotten.
• Refutation of All Heresies 9.10.11Hippolytus of Rome · ca. 222–235 · Noetus taught that the Father, by being born, became his own Son, so that Father and Son are one person under two names at different times.
• Refutation of All Heresies 9.10.12Hippolytus of Rome · ca. 222–235 · Cleomenes and his followers say that the one crucified, buried, and raised is himself the God and Father of all.
• Refutation of All Heresies 9.12.17Hippolytus of Rome · ca. 222–235 · Callistus said Father and Son are one and the same, and that the Spirit incarnate in the virgin is the Father, citing John 14:10.
• Refutation of All Heresies 9.12.18Hippolytus of Rome · ca. 222–235 · For Callistus the visible man is the Son and the Spirit in him is the Father; they are one God and one person, so the Father co-suffered with the Son.
• Refutation of All Heresies 9.14.1Hippolytus of Rome · ca. 222–235 · The Elchasaites require circumcision and the law, and teach that Christ is an ordinary man reborn many times.
• Refutation of All Heresies 9.30.5Hippolytus of Rome · ca. 222–235 · All Jews await the Christ foretold by the prophets, but because they failed to recognize him and killed him, they still expect him.
• Refutation of All Heresies 9.30.6Hippolytus of Rome · ca. 222–235 · They say the Christ who came is not the one, and await another, misreading some of the prophecies.
• Refutation of All Heresies 9.30.7Hippolytus of Rome · ca. 222–235 · They expect a Messiah of David's line born naturally, a warrior-king who will gather Israel and restore Jerusalem.
• On Prayer 10.2Origen · ca. 233–234 · The one who prays rightly shares in the Word of God, the high priest and advocate who prays with those who pray; Jesus' parables urge us to pray always and without shame.
• On Prayer 13.1Origen · ca. 233–234 · If Jesus himself prayed and received what he asked through prayer, none of us should neglect to pray.
• On Prayer 14.6Origen · ca. 233–234 · Supplication, intercession, and thanksgiving may be offered to people too, especially to saints; still more should we thank Christ and intercede with him, as Stephen did.
• On Prayer 15.1Origen · ca. 233–234 · Origen argues that prayer in the strict sense should be addressed only to the Father, not to Christ, but always through Christ the High Priest.
• On Prayer 15.2Origen · ca. 233–234 · Prayer is to be addressed to the Father, but always through and in the name of Jesus, as he taught.
• On Prayer 15.3Origen · ca. 233–234 · To the objection that angels are told to worship Christ, Origen answers that Scripture also says kings will bow down to the church, so worship in this sense is not the same as prayer.
• On Prayer 15.4Origen · ca. 233–234 · Origen imagines Christ saying: do not pray to me but to the Father, through me as your High Priest and brother.
• On Prayer 16.1Origen · ca. 233–234 · Christians should not be divided by praying some to the Father and some to the Son, but should pray to God through Christ, serving him out of love rather than fear.
• On Prayer 22.4Origen · ca. 233–234 · The saints are an image of Christ, who is the image of God, and so bear the likeness of sonship; the Son came to destroy the devil's seed in sinners so they may become God's children.
• On Prayer 23.2Origen · ca. 233–234 · The Son's “going to the Father” is not a movement from place to place but his return from his humble state to his own fullness, an ascent of the mind rather than of the body.
• On Prayer 23.4Origen · ca. 233–234 · God “walks” and “dwells” in the saints and in Christ; “heaven” may mean the saints or Christ himself, the Father's throne, with the church as his footstool.
• On Prayer 26.3Origen · ca. 233–234 · Since evil spirits exist even “in the heavenly places,” one solution takes heaven to mean Christ and earth the church, which prays to do the Father's will as Christ did.
• On Prayer 26.4Origen · ca. 233–234 · An objection from Christ's words “all authority has been given to me in heaven and on earth” is met by applying them to the human nature of Christ, exalted and united with the divine Son.
• On Prayer 27.2Origen · ca. 233–234 · Jesus taught in John 6 that the true bread from heaven is himself, the Word, which nourishes the inner man made in God's image.
• On Prayer 27.3Origen · ca. 233–234 · In John 6 Jesus speaks of the bread from heaven both as the Father's gift and as himself, the bread of life.
• On Prayer 27.4Origen · ca. 233–234 · Christ's flesh, the Word made flesh, is true food for the mature; when we eat and drink him, he dwells in us and we behold his glory.
• On Prayer 27.9Origen · ca. 233–234 · The “daily bread” is the Word of God, which passes into the soul's very being as food passes into the body, strengthening each according to his capacity and imparting immortality.
• On Prayer 30.2Origen · ca. 233–234 · God delivered Job from the evil one not by sparing him temptation but by keeping him faithful through two great trials; the threefold victory over the tempter was reserved for Christ.
• Exhortation to Martyrdom 10Origen · 235 · Confession unites the martyr with Christ and denial cuts the denier off from him; each receives back the measure he gave.
• Exhortation to Martyrdom 29Origen · 235 · Jesus' prayer “let this cup pass” was not cowardice; Origen suggests he declined only a particular form of death, while the martyr's death is “precious in the sight of the Lord.”
• Exhortation to Martyrdom 35Origen · 235 · Being confessed by Christ before the Father and the angels far outweighs any suffering; Origen suggests Christ as divine Son confesses before the Father and as Son of Man before the angels.
• Exhortation to Martyrdom 9Origen · 235 · God calls himself jealous as a wise bridegroom shows jealousy to keep his bride, the soul, from unfaithfulness to false gods.
• On the Trinity 10Novatian · ca. 240–250 · The heretics' Christ, who rejects the Old Testament and comes only in appearance, is a fiction; the true Christ took real flesh from Mary, died, and rose in that body as the pattern of our resurrection.
• On the Trinity 11Novatian · ca. 240–250 · Against those who say Christ was only a man, Scripture shows him both man and God: his weaknesses prove his humanity, and his mighty works and titles prove his divinity.
• On the Trinity 12Novatian · ca. 240–250 · Hosea, Isaiah, and Habakkuk speak of God saving, coming, and working signs, which Christ fulfilled; so those who call Christ a mere man must either confess him God the Son or fall into Sabellianism.
• On the Trinity 13Novatian · ca. 240–250 · John's “the Word became flesh” shows Christ both God and man; since he came from heaven, knows hearts, forgives sins, is called God by Thomas and Paul, and made all things, he is God and not only man.
• On the Trinity 14Novatian · ca. 240–250 · A series of questions shows that a mere man could not have made the world, come from heaven, be present everywhere when called upon, be the object of hope, precede John the Baptist, or give life as the Father does.
• On the Trinity 15Novatian · ca. 240–250 · Christ's sayings that he came from above, proceeded from God, gives immortality, existed before Abraham, and is one with the Father prove him God, yet the Son and not the Father.
• On the Trinity 16Novatian · ca. 240–250 · Christ's promises of eternal life to believers, the Paraclete's receiving from him, his joining himself to the Father as object of faith, and his glory before the world prove him God, not a mere man or only predestined.
• On the Trinity 17Novatian · ca. 240–250 · Moses agrees with John: the Word through whom God created all things, and who made man in God's image and came down at Babel, is the Son, Christ, who is therefore God.
• On the Trinity 18Novatian · ca. 240–250 · The God who appeared to Abraham at Mamre and the Angel who spoke to Hagar, called both angel and God, cannot be the invisible Father or a mere angel; he is the Son, who accustoms human eyes to see God.
• On the Trinity 19Novatian · ca. 240–250 · Scripture calls the one who spoke to Jacob both Angel and God, and the man who wrestled with Jacob both man and God; these figures point to Christ, who is God and not only man or angel.
• On the Trinity 20Novatian · ca. 240–250 · If angels, unjust judges, and Moses can be called “gods” without blasphemy, much more can Christ, who is Lord over them all and received the divine name without measure.
• On the Trinity 21Novatian · ca. 240–250 · Christ's power to raise his own body, his title “firstborn of all creation,” and his putting off and on of the flesh show that the Word who took up a man is both God and man.
• On the Trinity 22Novatian · ca. 240–250 · Philippians 2 shows Christ in the form of God, obedient to the Father, emptying himself by taking a servant's form and receiving the name above every name; a mere man is not emptied by being born, so Christ is God.
• On the Trinity 23Novatian · ca. 240–250 · Even heretics who call Christ the Father, or who deny his flesh, testify by their error to his evident divinity; the Scriptures show him God as the Son and man as the Mediator who unites God and man.
• On the Trinity 24Novatian · ca. 240–250 · Heretics use Luke 1:35 to identify the man born of Mary with the Son of God; but its “also” shows that the Son of God is principally the Word who came down, and that the man he took up became Son of God by union with him.
• On the Trinity 25Novatian · ca. 240–250 · To the objection that if Christ is God then God died, Novatian answers that only the man in Christ died: as death cannot kill even the soul, much less can it touch the divinity of the Word.
• On the Trinity 26Novatian · ca. 240–250 · Against those who say Christ is the Father because he is God, many texts show the Son as a second person after the Father, sent by him, obedient to him, and receiving all things from him.
• On the Trinity 27Novatian · ca. 240–250 · “I and the Father are one” means one in concord, not one person: Christ says “one thing,” “we are,” and calls himself the Son sanctified and sent by the Father, as Paul and Apollos are two yet one.
• On the Trinity 28Novatian · ca. 240–250 · “He who has seen me has seen the Father” does not make Christ the Father: Scripture speaks of the certain future as done, and whoever sees the Son, the Father's image, is on the way to seeing the invisible Father.
• On the Trinity 30Novatian · ca. 240–250 · Both Sabellians and adoptionists err by thinking “one God” excludes Christ's divinity; but as calling Christ Lord, Paul teacher, and Christ good does not undo the one Lord, Teacher, and Good, so Christ's being God does not undo the one God.
• On the Trinity 31Novatian · ca. 240–250 · The one God is the Father, without origin; the Son, the Word born from him before all time, is God and a second person, yet, having his origin from the Father and returning all things to him in obedience, he does not make two Gods.
• On the Trinity 9Novatian · ca. 240–250 · The rule of truth also requires faith in Jesus Christ, the Son of God the Creator, whom the Old Testament promised in many prophecies of his birth, miracles, passion, resurrection, and reign.
• Against Celsus, preface 1Origen · ca. 248 · Origen tells his patron Ambrose that Jesus kept silent before false witnesses, trusting his life to speak for him, and quotes Matthew's account of the trial.
• Against Celsus, preface 2Origen · ca. 248 · Jesus could have defended himself and been released, but he chose silence; now he is defended by the lives of his true disciples.
• Against Celsus 1.11Origen · ca. 248 · All human life—sailing, marrying, farming—rests on faith, so it is far more reasonable to trust God and Christ, who died for humanity and sent his disciples through the world.
• Against Celsus 1.28Origen · ca. 248 · Celsus's imaginary Jew claims Jesus invented the virgin birth, that Mary was a poor adulteress, and that Jesus learned magic in Egypt; Origen begins his reply.
• Against Celsus 1.29Origen · ca. 248 · Jesus had none of the advantages of birth, wealth, or education, yet he stirred the whole world more than any sage, king, or general.
• Against Celsus 1.30Origen · ca. 248 · Jesus is uniquely admired for wisdom, miracles, and leadership together, and even his shameful death by crucifixion did not destroy his fame.
• Against Celsus 1.31Origen · ca. 248 · The apostles' readiness to die makes sense only if they saw Christ risen; his death, like that of heroes who died for their cities, defeated the ruler of demons for all humanity.
• Against Celsus 1.32Origen · ca. 248 · The Jewish story that Mary bore Jesus by a soldier named Panthera betrays that Jesus was not Joseph's son; even on Platonic assumptions, so great a soul would have a pure and exceptional birth.
• Against Celsus 1.33Origen · ca. 248 · If bodies suit the souls that inhabit them, the soul of Jesus would need an extraordinary body, not one born of adultery.
• Against Celsus 1.34Origen · ca. 248 · Celsus ignored Isaiah's prophecy that a virgin would bear Emmanuel; Origen quotes it and defends the translation "virgin" against the rendering "young woman."
• Against Celsus 1.35Origen · ca. 248 · From Isaiah's own words: a birth to a young wife would be no sign; the sign fits a virgin birth, given to the house of David and fulfilled in Christ, who descended and ascended.
• Against Celsus 1.37Origen · ca. 248 · Nature and Greek stories show that birth without a father is not impossible; the Jew's comparison of Mary with the mothers of Greek myth is buffoonery.
• Against Celsus 1.38Origen · ca. 248 · Celsus says Jesus learned magic in Egypt, but a magician would not teach God's judgment, and the apostles would not have risked death for a teaching that forbids magic.
• Against Celsus 1.39Origen · ca. 248 · Celsus's jokes about Mary's beauty and poverty are mere street abuse, not argument.
• Against Celsus 1.41Origen · ca. 248 · Origen will answer Celsus point by point in Celsus's order; the Jew mocks the dove at Jesus' baptism and asks who witnessed it.
• Against Celsus 1.43Origen · ca. 248 · A Jew who believes the visions of Ezekiel and Isaiah cannot reject the dove at Jesus' baptism; Jesus' power, still at work in the churches, makes him more credible than the prophets.
• Against Celsus 1.45Origen · ca. 248 · Origen recalls telling Jewish scholars that they cannot believe Moses' miracles while rejecting Jesus'; indeed the prophecies of Jesus prove Moses a true prophet.
• Against Celsus 1.48Origen · ca. 248 · The prophets' visions and Jesus' opened heavens are perceived by a spiritual "divine sense," not the bodily senses; and Jesus did not boast of his own baptismal vision, which John witnessed.
• Against Celsus 1.49Origen · ca. 248 · Celsus ignores the many prophecies of Christ and has his Jew speak of one prophet in Jerusalem announcing a "son of God," which no Jew would say.
• Against Celsus 1.50Origen · ca. 248 · The prophets foretold Christ's birthplace, sufferings, resurrection, and miracles, not merely that a judge would come; Origen will cite some of these prophecies.
• Against Celsus 1.51Origen · ca. 248 · Micah foretold Bethlehem as the Messiah's birthplace, the cave of the nativity is still shown there, and the Jewish teachers knew the prophecy until they suppressed it after Christ came.
• Against Celsus 1.53Origen · ca. 248 · Jacob's prophecy that rule would not leave Judah until the one came who is the nations' expectation is fulfilled in Christ, in whom the nations now hope.
• Against Celsus 1.54Origen · ca. 248 · Against Celsus's mockery of Christ's suffering, Origen quotes Isaiah's prophecy of the Servant who would suffer and die for others' sins.
• Against Celsus 1.55Origen · ca. 248 · In debate with Jewish scholars who applied Isaiah's Servant to the people of Israel, Origen argued that the Servant who dies for "my people" must be someone else—Jesus Christ.
• Against Celsus 1.56Origen · ca. 248 · The prophets foretold two comings of Christ, one humble and one glorious; Psalm 45 calls the anointed one God, anointed by his God.
• Against Celsus 1.57Origen · ca. 248 · Jesus is Son of God in a unique sense, the source of all adoption; the would-be messiahs Theudas, Judas the Galilean, Dositheus, and Simon Magus all came to nothing, as Gamaliel foresaw.
• Against Celsus 1.59Origen · ca. 248 · Comets were thought to mark great events, and Balaam prophesied a star at the Messiah's birth, so the star of Bethlehem is fitting.
• Against Celsus 1.6Origen · ca. 248 · Christians cast out demons not by spells but by the name of Jesus and the telling of his story; Celsus wrongly calls Jesus a sorcerer.
• Against Celsus 1.60Origen · ca. 248 · At Christ's birth the angels' praise broke the power of the magi's demons; guided by Balaam's prophecy of the star, the magi came to worship a greater power, with gifts fit for a king, a mortal, and God.
• Against Celsus 1.61Origen · ca. 248 · Herod's plot and the flight to Egypt reflect blind wickedness moved by the devil; Christ's kingdom is not of this world, and avoiding danger until his appointed time was not cowardice.
• Against Celsus 1.66Origen · ca. 248 · Celsus mocks the flight to Egypt; Origen answers that Christ, being truly man as well as God, was protected by ordinary human means, which suited his purpose better than a spectacular rescue.
• Against Celsus 1.67Origen · ca. 248 · The sons of gods in Greek myth did nothing to compare with the work of Jesus, whose churches fill the world and whose name still heals and transforms.
• Against Celsus 1.68Origen · ca. 248 · Celsus likens Jesus' miracles to street magic, but magicians never call anyone to moral reform or the fear of God, as Jesus' works and life did.
• Against Celsus 1.69Origen · ca. 248 · Christ truly took a human body, born of a woman and tempted like us but without sin; Celsus's objection rests on his belief in the Panthera story.
• Against Celsus 1.7Origen · ca. 248 · Christian preaching is known everywhere, not secret; like philosophy and the mysteries it has deeper teachings for the prepared, which is no fault.
• Against Celsus 1.70Origen · ca. 248 · Jesus' eating and speaking are no argument against his divinity, since he truly took a human body; the Greek gods too spoke through human prophetesses.
• Against Celsus 2.10Origen · ca. 248 · Jesus was not caught as a fugitive but gave himself up willingly, as John and Matthew record; the disciples' readiness to die shows they believed what they wrote.
• Against Celsus 2.11Origen · ca. 248 · Only one disciple, Judas, betrayed Jesus, and even he was not wholly lost to Jesus' teaching, as his repentance shows; the betrayal was prophesied in the Psalms.
• Against Celsus 2.13Origen · ca. 248 · Jesus foretold that his followers would be brought before rulers for his name alone—as Christians uniquely are—that the gospel would reach the whole world, and that Jerusalem would be besieged, all of which came true.
• Against Celsus 2.14Origen · ca. 248 · Celsus refuses to grant Jesus foreknowledge, but even the pagan historian Phlegon admitted that Christ's predictions came true.
• Against Celsus 2.16Origen · ca. 248 · Origen answers Celsus that Jesus' death did not contradict his teaching, that his suffering and resurrection were real rather than apparent, and that he is immortal as the one risen from the dead.
• Against Celsus 2.17Origen · ca. 248 · Like Socrates, Leonidas, Paul, and many Christian martyrs, Jesus knowingly went to meet the death he foresaw rather than avoiding it.
• Against Celsus 2.18Origen · ca. 248 · Origen argues that if Jesus truly foreknew the betrayal and denial, they had to happen, and that neither Judas nor Peter acted with complete indifference to him.
• Against Celsus 2.19Origen · ca. 248 · Origen rejects Celsus's argument that the betrayal and denial could not have been foretold, since a prediction is shown true by its fulfilment.
• Against Celsus 2.20Origen · ca. 248 · Against Celsus's charge that a foreknowing God made his disciples traitors, Origen argues that foreknowledge does not cause what it foresees, using Judas, the oracle to Laius, and the Stoic “idle argument.”
• Against Celsus 2.22Origen · ca. 248 · Origen dismisses Celsus's claim that Jesus plotted against his own disciples and made them traitors.
• Against Celsus 2.23Origen · ca. 248 · Origen replies that Jesus, having truly taken a human body, truly felt pain, even though he freely chose to suffer for the benefit of all.
• Against Celsus 2.24Origen · ca. 248 · Origen accuses Celsus of quoting Jesus' prayer in Gethsemane selectively, omitting his submission to the Father's will, as the impious quote “I will kill” without “I will make alive.”
• Against Celsus 2.25Origen · ca. 248 · Origen explains that in Gethsemane Jesus spoke as a man, showing both the weakness of the flesh and the eagerness of the spirit, and that his real suffering is an example to believers.
• Against Celsus 2.26Origen · ca. 248 · Origen replies that the disciples could easily have hidden Jesus' distress by not recording it, and that they cannot have been both sincere believers and conscious liars.
• Against Celsus 2.28Origen · ca. 248 · Origen criticizes Celsus for dismissing the argument from prophecy without examining a single prophecy, and for putting into a Jew's mouth what no Jew would say.
• Against Celsus 2.29Origen · ca. 248 · Since Christ's two comings have been explained, Origen answers only the insult that Jesus was a “pest”: no pest turns so many people from vice to virtue.
• Against Celsus 2.30Origen · ca. 248 · Answering Celsus that the Son of God should have shone like the sun, Origen says he did, for the peace of Augustus's empire prepared the world for the spread of Jesus' teaching.
• Against Celsus 2.31Origen · ca. 248 · Origen defends calling the Son of God the Word, who took a human body and soul, and notes that no Jew he has met actually approves that the Word is God's Son, as Celsus's Jew claims.
• Against Celsus 2.32Origen · ca. 248 · Origen answers Celsus's objection to Jesus' royal genealogy: poor people can descend from kings, and Celsus ignores the real difficulties about the genealogies that Christians themselves discuss.
• Against Celsus 2.33Origen · ca. 248 · Origen points to the signs at Jesus' death recorded in the Gospels and by the historian Phlegon, and to healings still done in Jesus' name, as his noble deeds.
• Against Celsus 2.34Origen · ca. 248 · Origen answers Celsus's taunts drawn from Euripides' Bacchae, pointing to the miraculous freeing of Peter and Paul, the judgment on the Jewish nation, Pilate's wife's dream, and Jesus' patient endurance of mockery.
• Against Celsus 2.35Origen · ca. 248 · Origen answers that the Greeks face the same question about why God does not punish blasphemers, and that divine signs at the crucifixion did show that Jesus was more than a man.
• Against Celsus 2.36Origen · ca. 248 · To Celsus's jibe about divine “ichor,” Origen answers with the blood and water from Jesus' side and the centurion's confession.
• Against Celsus 2.37Origen · ca. 248 · Origen answers Celsus's mockery of the vinegar and gall by pointing to Psalm 69, which foretold them.
• Against Celsus 2.38Origen · ca. 248 · Origen explains what Christians charge the Jews with: not answering the proof from prophecy, attributing Jesus' exorcisms to Beelzebul, and slandering his tireless preaching as vagrancy.
• Against Celsus 2.39Origen · ca. 248 · Origen denies that Jesus persuaded no one: crowds followed him, and his disciples, though frightened, did not abandon their faith and were strengthened by his resurrection appearances.
• Against Celsus 2.40Origen · ca. 248 · Origen says Celsus wrongly thinks greatness means escaping death, whereas Jesus' death became an example for those who die for true piety.
• Against Celsus 2.41Origen · ca. 248 · Origen answers that poverty and persecution are not true evils, as the examples of Socrates, Democritus, Crates, and Diogenes show; Celsus cannot point to any wickedness in Jesus.
• Against Celsus 2.42Origen · ca. 248 · Origen says no witness records anything blameworthy in Jesus, his fulfilled predictions confirm faith, and his sufferings are a noble example, not a disgrace, except to one who thinks pain the greatest evil.
• Against Celsus 2.43Origen · ca. 248 · Origen affirms that Jesus persuaded many during his life and that after death, as a soul without a body, he preached to the souls of the dead.
• Against Celsus 2.44Origen · ca. 248 · Origen rejects Celsus's comparison of Jesus with condemned sorcerers and robbers: Jesus was indeed crucified among robbers, as foretold, and his martyrs share his unjust condemnation.
• Against Celsus 2.46Origen · ca. 248 · Origen refutes the claim that Jesus won only ten disreputable followers, pointing to the crowds of thousands, and argues that if his disciples persuaded many, he must have persuaded far more.
• Against Celsus 2.47Origen · ca. 248 · Origen denies that Christians believe Jesus is God's Son merely because he was punished; they have countless reasons, and they do not worship everyone who was crucified.
• Against Celsus 2.48Origen · ca. 248 · Origen defends Jesus' healings and raisings of the dead as foretold by Isaiah and credibly reported, and says the disciples do greater works in healing souls.
• Against Celsus 2.49Origen · ca. 248 · Origen shows that Jesus warned not against wonder-workers in general but against false christs, and that his warning, far from reducing his own miracles to sorcery, presupposes their divine character.
• Against Celsus 2.50Origen · ca. 248 · Origen shows from 2 Thessalonians that the deceptive signs foretold belong to the Antichrist, and that Christ's miracles, like Moses' against Egypt's magicians, are proven divine by their fruit in changed lives.
• Against Celsus 2.51Origen · ca. 248 · Origen argues that if magic worked by demons exists, genuine miracles by divine power must exist too, and that the two are told apart by the life of the worker and the moral fruit, as the nations formed by Moses and Jesus show.
• Against Celsus 2.52Origen · ca. 248 · Origen asks Celsus's Jew why he accepts Moses' miracles as divine but rejects Jesus', when Jesus did a greater work in founding a new way of life among the nations.
• Against Celsus 2.53Origen · ca. 248 · Origen shows that every objection Celsus's Jew raises against Jesus' warning about false wonder-workers can be turned against Moses, who gave a similar warning in Deuteronomy.
• Against Celsus 2.54Origen · ca. 248 · Origen replies that Celsus's Jew mocks Jesus' foretelling of his resurrection, yet Moses too wrote of his own mysterious, unknown burial.
• Against Celsus 2.55Origen · ca. 248 · Celsus's Jew compares the resurrection to Greek tales of heroes returning from Hades and dismisses its witnesses; Origen answers that the same objections could be made against Moses, so that defending Moses defends Jesus even more.
• Against Celsus 2.56Origen · ca. 248 · Origen argues that Jesus' public crucifixion rules out comparison with heroes who merely disappeared and reappeared, and that the disciples' willingness to die shows they did not invent the resurrection.
• Against Celsus 2.57Origen · ca. 248 · Origen notes that a Jew could not deny bodily resurrection, since Scripture tells of boys raised by Elijah and Elisha, and suggests Jesus came to the Jews because they were prepared for such marvels.
• Against Celsus 2.58Origen · ca. 248 · Origen replies that Christians count the Greek tales as myths but the shared Scriptures as true, and that Jesus' resurrection, worked by the Father himself, has had far greater effects than those worked by Elijah and Elisha.
• Against Celsus 2.59Origen · ca. 248 · Origen answers that Jesus did help himself in the way that matters, by keeping silent and virtuous in suffering as Isaiah foretold, and notes that Celsus disparages Mary Magdalene and the other witnesses of the resurrection.
• Against Celsus 2.6Origen · ca. 248 · Even if Jesus kept the Jewish customs, he is still the Son of the God who gave the law, which the prophets themselves teach has a hidden meaning.
• Against Celsus 2.60Origen · ca. 248 · Origen replies to Celsus's claim that the resurrection appearances were waking dreams: even appearances of the dead imply that the soul survives, and nothing in the Gospel suggests the witnesses were deranged.
• Against Celsus 2.61Origen · ca. 248 · Against Celsus's view that the risen Jesus was an apparition, Origen points to Thomas, who doubted a bodily resurrection until Jesus invited him to touch his wounds.
• Against Celsus 2.62Origen · ca. 248 · Origen explains that the risen Jesus was in a state between an ordinary body and a disembodied soul, entering through shut doors and vanishing at Emmaus, as the Gospels record.
• Against Celsus 2.63Origen · ca. 248 · Origen grants that the risen Jesus did not appear publicly to all, citing Acts, the Gospels, and Paul's list of witnesses, and proposes to explain why.
• Against Celsus 2.64Origen · ca. 248 · Origen teaches that Jesus appeared differently to different people according to their capacity, as at the Transfiguration, and that after his victory over the powers not everyone could bear to see him.
• Against Celsus 2.65Origen · ca. 248 · Origen explains that even the apostles could not always behold the risen Christ, whose appearances were given to those able to see them, and that Christ died and rose to be Lord of both dead and living.
• Against Celsus 2.66Origen · ca. 248 · Just as Paul gave the Corinthians only what they could receive, and God appeared to Abraham only at times, so the risen Christ appeared by divine judgment only to those fitted to see him.
• Against Celsus 2.67Origen · ca. 248 · Origen argues that Jesus spared his judges and persecutors by not appearing to them, as the men of Sodom were struck blind, and that he came both to be known and to remain partly hidden.
• Against Celsus 2.68Origen · ca. 248 · Origen answers that Celsus, like critics of providence, imagines a better world than the real one, and notes that Jesus could and did vanish at will, as at Emmaus.
• Against Celsus 2.69Origen · ca. 248 · Origen explains that Jesus' death and burial carry symbolic meaning for believers, who die and are buried with him in baptism, that his new rock-hewn tomb signifies his purity, and that vanishing from the cross would only have drawn other objections.
• Against Celsus 2.7Origen · ca. 248 · Jesus, who washed his disciples' feet, was not boastful or a liar, and turning the law's bodily observances into spiritual ones is not unholy.
• Against Celsus 2.70Origen · ca. 248 · Origen denies that Jesus hid himself or appeared only to one woman after rising, citing Matthew's account of the two Marys, and points out the absurdity of Celsus's claim that the opposite should have happened.
• Against Celsus 2.71Origen · ca. 248 · Origen says Jesus revealed the Father who sent him, as John's Gospel and letters show, and that the purposes of his mission are set out by prophets, evangelists, and apostles.
• Against Celsus 2.72Origen · ca. 248 · Origen answers that God's voice at Jesus' baptism and Transfiguration was heard only by those meant to hear it, since the divine voice is perceived by spiritual, not bodily, hearing.
• Against Celsus 2.73Origen · ca. 248 · Origen replies that Jesus had already called all to the light and taught why he came, in the Sermon on the Mount, the parables, his disputes, and John's Gospel.
• Against Celsus 2.74Origen · ca. 248 · Answering the claim that no god present among people is disbelieved, Origen points out that Israel disbelieved God's own manifest presence in the Exodus and made the golden calf, so their unbelief toward Jesus is in character.
• Against Celsus 2.75Origen · ca. 248 · Origen argues that the Jews' rejection of Jesus matches their ancestors' unbelief in the wilderness, fulfilling Jesus' words and the prophecy of Deuteronomy about “your life hanging before your eyes.”
• Against Celsus 2.76Origen · ca. 248 · Origen answers that Jesus' “woes” are no different from God's in the prophets and the curses of the Law, spoken to bring people to repentance, and that even Greek sages could not persuade everyone.
• Against Celsus 2.77Origen · ca. 248 · Origen notes that the Jew in Celsus himself believes in bodily resurrection, yet ignores that Jesus is “the firstborn from the dead,” and answers his demand to see Jesus by asking where the God of the prophets can now be seen.
• Against Celsus 2.78Origen · ca. 248 · Origen replies that Jesus did not come to cause the Jews' unbelief but foresaw it, and that God's providence used it to call the Gentiles, as the prophets and Paul foretold.
• Against Celsus 2.79Origen · ca. 248 · Origen closes Book 2 by arguing that no mere man could have spread his teaching across the world against all opposition and transformed so many lives, since Christ is the power and wisdom of God.
• Against Celsus 2.8Origen · ca. 248 · No one like Jesus has appeared; the Jews' rejection of him was foretold by Isaiah, and Origen sees their loss of Jerusalem as a consequence.
• Against Celsus 2.9Origen · ca. 248 · Christians do not call Jesus' visible body or human soul God, but the divine Word who spoke in him, who created all things at the Father's command and is not confined to Jesus' body, though united with it.
• Against Celsus 3.1Origen · ca. 248 · Opening Book 3, Origen addresses Celsus's own claim that the dispute between Jews and Christians over whether the prophesied Savior has come is a quarrel over nothing.
• Against Celsus 3.14Origen · ca. 248 · Origen replies that the Christian community rests not on rebellion or self-interest but on God's working, who foretold Christ through the prophets and established first Judaism and then Christianity.
• Against Celsus 3.17Origen · ca. 248 · Celsus compares Christianity to Egyptian temples that are grand outside but worship animals within; Origen replies that even Christ's human sufferings served the salvation of the whole world.
• Against Celsus 3.19Origen · ca. 248 · Origen objects that Celsus allows hidden meanings in Egyptian animal cults but denies any in Christian teaching, though Paul speaks of hidden wisdom taught to the mature.
• Against Celsus 3.2Origen · ca. 248 · Origen argues that the Jewish prophecies of Christ are no trifle, and that a nation taught to reject pagan oracles must have had genuine prophets to keep it from turning to them.
• Against Celsus 3.21Origen · ca. 248 · Origen points to the depth of the Gospels, with parables explained only to those “in the house” and Jesus' ascents of the mountain, as proof that Christianity's inner teaching is nothing like Egyptian animal worship.
• Against Celsus 3.22Origen · ca. 248 · Celsus contrasts the deified Greek heroes with the risen Jesus; Origen asks whether Celsus thinks those heroes exist at all, and argues from their own stories that they could not have become gods.
• Against Celsus 3.23Origen · ca. 248 · Origen contrasts the blameless life and real death of Jesus with the scandalous stories of the Greek demigods, and asks why Celsus trusts those myths but not the eyewitness disciples who died for their testimony.
• Against Celsus 3.24Origen · ca. 248 · Origen replies that if Celsus credits the many witnesses to Asclepius, far more witness to Jesus, and that Christians still heal the sick and insane by invoking God and Jesus' name, as Origen himself has seen.
• Against Celsus 3.25Origen · ca. 248 · Origen argues that healing and prophecy do not prove divinity, since Apollo's oracles honored a boxer and the licentious poet Archilochus, and the Pythia's inspiration was indecent, unlike anything Christians hold of Jesus.
• Against Celsus 3.27Origen · ca. 248 · Origen asks why Celsus believes the story of Aristeas on the word of Herodotus and Pindar, but dismisses the Gospel accounts written by disciples who died for them, when the moral fruit points to Jesus.
• Against Celsus 3.28Origen · ca. 248 · Origen contrasts the pointless marvels of Aristeas with the saving purpose of Jesus' miracles, foretold by the prophets, and explains that in Christ divine and human nature began to be woven together so that believers too might become divine.
• Against Celsus 3.29Origen · ca. 248 · Origen explains that demons opposed the spread of the gospel because it ended their sacrifices, but God made churches arise everywhere, which even at their worst are better than the civic assemblies around them.
• Against Celsus 3.31Origen · ca. 248 · Origen contrasts the purposeless marvel of Abaris riding an arrow with Jesus' ascension in glory, which served to commend his teaching and turn people to God.
• Against Celsus 3.32Origen · ca. 248 · Against the tale of Hermotimus of Clazomenae, whose soul left his body, Origen sets Jesus' own authority to lay down his life and take it again, shown in his death and resurrection as foretold.
• Against Celsus 3.33Origen · ca. 248 · Origen argues that the tale of Cleomedes vanishing from a chest, even if true, served no purpose, whereas Jesus' divinity is shown by the churches, the prophecies, the healings, and the wisdom found in Scripture.
• Against Celsus 3.34Origen · ca. 248 · Origen rejects Celsus's comparison of Christian worship with the hero cults of Zamolxis, Mopsus, and others: Christians build no temples or statues but, through Jesus as mediator and high priest, pray to the God over all.
• Against Celsus 3.35Origen · ca. 248 · Origen presses Celsus: either the hero-shrines have no power, making Celsus an Epicurean, or they do, in which case Jesus, who forbids their worship as demons, must be more powerful than all of them.
• Against Celsus 3.36Origen · ca. 248 · Origen rejects Celsus's comparison of Jesus with Hadrian's favorite Antinous, whose cult was set up by royal command and sustained by Egyptian sorcery, whereas God himself commended Jesus, whose name still drives out demons.
• Against Celsus 3.37Origen · ca. 248 · Origen says Christians refuse to compare Jesus with Zeus or Apollo, whom they know to be demons that feed on sacrifices, and explains that some fallen spirits, like deluded philosophers, proclaim themselves gods, so that one should trust only the God over all and Christ.
• Against Celsus 3.4Origen · ca. 248 · Origen insists that the debate over the meaning of the prophecies is serious, since both Jews and Christians rightly accept that the prophets spoke from God.
• Against Celsus 3.40Origen · ca. 248 · Origen argues that Christian teaching agrees with the common human notion that God is not a material image, so that the rational soul, hearing it, recognizes its Creator, abandons idols, and welcomes Christ.
• Against Celsus 3.41Origen · ca. 248 · Origen answers that the eternal Son is the Word himself, and that his human body and soul, united with him, were changed into something divine, just as philosophers say matter can take on new qualities.
• Against Celsus 3.42Origen · ca. 248 · Origen replies that the body is not defiled by nature, only by vice, and that the pagan heroes Asclepius, Dionysus, and Heracles made no one better and lived immorally, so they have no better claim than Jesus to divinity.
• Against Celsus 3.43Origen · ca. 248 · Origen turns Celsus's defense of Zeus's tomb in Crete against him, citing Callimachus, who called the Cretans liars yet admitted Zeus was born, while Celsus accepts Jesus' burial but denies his resurrection.
• Against Celsus 3.62Origen · ca. 248 · Christ came as physician to sinners and as teacher to the purified; no one except Jesus has been sinless from the beginning, and God receives the sinner who repents and lives well.
• Against Celsus 3.81Origen · ca. 248 · The blessed life belongs to those who worship God through Jesus, and nothing is better than to entrust oneself to God through his living Word; so ends the third book.
• Against Celsus 4.14Origen · ca. 248 · Celsus argues that God cannot descend without changing for the worse; Origen replies that God remains unchangeable in his being while descending by providence, unlike the Epicurean and Stoic gods, which are bodily and changeable.
• Against Celsus 4.15Origen · ca. 248 · Christ emptied himself in the form of God without sinning or losing his blessedness, as a physician touches disease out of kindness; the Word remains unchanged and becomes “flesh” for those who cannot yet see his divine glory.
• Against Celsus 4.16Origen · ca. 248 · The Word appears differently to each person according to their spiritual progress, as at the Transfiguration, where only those who went up the mountain saw his glory.
• Against Celsus 4.17Origen · ca. 248 · The Christian account of Christ's descent is far nobler than Greek myths like that of Dionysus torn by the Titans, which the Greeks allegorize; Christ came down in love to seek the lost sheep.
• Against Celsus 4.18Origen · ca. 248 · The Word does not deceive but adapts himself to each person as milk, vegetables, or solid food; and the soul of Jesus freely entered human misfortunes out of love, as Philippians 2 describes.
• Against Celsus 4.19Origen · ca. 248 · Christians hold that Christ's incarnation was real, not an illusion; yet even on Celsus's terms, a healing deception would not be absurd, since Christ came for sinners and enemies to make them God's friends.
• Against Celsus 4.2Origen · ca. 248 · Celsus mocks both Christians and Jews for expecting a divine judge to come to earth, but he never engages the actual prophecies about Christ; and Jews do not say the coming Messiah is God.
• Against Celsus 4.22Origen · ca. 248 · Origen sees the destruction of Jerusalem about forty years after the crucifixion, and the Jews' long exile from their temple worship, as evidence of Jesus' divine significance and of God's call passing to the Christians.
• Against Celsus 4.28Origen · ca. 248 · Christians do not claim God cares for them alone: Scripture teaches that God loves all he made, shows mercy to all flesh, sends sun and rain on all, and that Christ died for the sins of the whole world.
• Against Celsus 4.3Origen · ca. 248 · Christ came to call back the lost sheep of Israel and give the kingdom to others; God does not correct people by force, since virtue must be freely chosen, and he always corrects the willing through his Word.
• Against Celsus 4.32Origen · ca. 248 · Providence transferred the dignity of Israel's law to believers from all nations through Jesus, whose word prevailed despite demon-inspired persecution by rulers and peoples; Israel was protected while faithful and forsaken after killing Jesus.
• Against Celsus 4.4Origen · ca. 248 · Celsus's objection applies equally to his own belief in providence; God always sends correctors like Moses and the prophets, and above all Jesus, Savior of all people everywhere.
• Against Celsus 4.5Origen · ca. 248 · God fills heaven and earth, so his coming in Jesus does not mean leaving his place; he “departs” only from the wicked soul and fills the virtuous one, and the only change he brings is moral transformation.
• Against Celsus 4.52Origen · ca. 248 · Celsus singles out the simple Dialogue of Jason and Papiscus as contemptible, and offers his own view that God made only immortal things and that human bodies do not differ from those of bats or frogs; Origen invites readers to judge the dialogue themselves.
• Against Celsus 4.6Origen · ca. 248 · God does not seek recognition out of vanity like the newly rich; he makes himself known because knowing him frees people from misery and leaves unbelievers without excuse.
• Against Celsus 4.73Origen · ca. 248 · Celsus mocks the idea of an angry God sending his Son to suffer; Origen answers that the Jews' ruin came from the wrath they stored up for themselves, and that the Son suffered willingly for our salvation.
• Against Celsus 4.8Origen · ca. 248 · Why Christ came at a particular time is a deep mystery, tied to God's allotment of the nations to angels and of Israel to himself, and to his later gift of all nations to the Son.
• Against Celsus 4.81Origen · ca. 248 · Celsus says bees and ants have cities and governments like humans; Origen replies that they act by instinct, not reason, and that God gave them this likeness of order to teach and shame rational beings.
• Against Celsus 4.85Origen · ca. 248 · One looking down from heaven would see not bodies but minds, and would see how far rational humans, made in God's image, surpass ants and even elephants.
• Against Celsus 4.99Origen · ca. 248 · Against Celsus, Origen holds that the world was made chiefly for rational beings, whom God cares for, warns, and corrects so that he may turn the whole creation back to himself; Book 4 ends with a prayer.
• Against Celsus 5.10Origen · ca. 248 · God allotted the heavenly bodies to the nations but chose Israel for himself; his people, promised to shine like stars in the resurrection and possessing the true light of Christ, have no reason to worship sun, moon, or stars.
• Against Celsus 5.11Origen · ca. 248 · Those who know God and his Son as the true light will not worship sun and stars, which themselves pray to God through the Son; as Jesus sent praise on to the Father, so the sun would say, 'Worship God alone.'
• Against Celsus 5.12Origen · ca. 248 · God is present everywhere by providence, and Christ is always with his disciples, so it is absurd to pray to the stars; even if they announce the weather, their Lord, not his heralds, deserves worship.
• Against Celsus 5.2Origen · ca. 248 · Celsus's claim that no god or son of God ever comes down would also rule out Apollo and Asclepius, whom pagans believe visit earth, or reduce them to demons.
• Against Celsus 5.22Origen · ca. 248 · Origen distances himself from Christians who deny the resurrection: following Paul's seed image, he holds that God raises a transformed, incorruptible body, and that the 'words' of things, rooted in the divine Word, never pass away.
• Against Celsus 5.24Origen · ca. 248 · Origen agrees that God does nothing shameful and gives the soul eternal life; human corpses deserve honorable burial because of the soul that lived in them, and what God makes eternal is the new body raised from the seed.
• Against Celsus 5.3Origen · ca. 248 · Celsus's denial that any god comes down is Epicurean; anyone who does believe in providence should ask whether Jesus or the oracle-giving gods better fits the description of a God who came down.
• Against Celsus 5.32Origen · ca. 248 · Christ, the Lord who kept Israel, is mightier than the angels of the nations and frees people from their bondage; so it is holy, not unholy, for Christians to leave ancestral customs for his better law.
• Against Celsus 5.33Origen · ca. 248 · Celsus asks where Christians come from and who founded their laws; Origen answers with Isaiah's prophecy of the nations streaming to the Lord's mountain: Christians are a people of peace founded by Jesus, who came from the Jews.
• Against Celsus 5.37Origen · ca. 248 · When a city's law contradicts God's natural law, God's law must be obeyed even at the cost of death; so Christians reject the local gods, and Christ, unlike the newly invented Sarapis, is older than all creation.
• Against Celsus 5.39Origen · ca. 248 · Celsus approves of Egyptians who revere man-eating crocodiles but blames Christians who honor Virtue itself, the Son of God, who is God's Wisdom and Righteousness, uniquely united with the soul of Jesus.
• Against Celsus 5.4Origen · ca. 248 · Christians believe in angels who carry prayers up and blessings down, and who are sometimes called 'gods' in Scripture, but prayer and worship go to God alone through Christ the High Priest.
• Against Celsus 5.48Origen · ca. 248 · Jewish circumcision on the eighth day differs even from Ishmaelite practice; Origen suggests, from Zipporah's story, that it guarded against a hostile angel whose power Christ destroyed by his own circumcision, so Christians need not be circumcised.
• Against Celsus 5.5Origen · ca. 248 · Angels need not be invoked; prayer goes to God through the Son, and the angels favor those who imitate them; 'demons,' unlike 'angels,' always means evil powers.
• Against Celsus 5.51Origen · ca. 248 · Christians do not boast and were not bewitched; they follow the God who spoke through Moses and honor Jesus, attested by prophecy and by his mighty works, as the Son of God.
• Against Celsus 5.52Origen · ca. 248 · Celsus asks whether Jesus, granted to be an angel, was the first or one of many, citing the fallen angels of Enoch, the angels at the tomb, and those who appeared to Joseph.
• Against Celsus 5.53Origen · ca. 248 · Origen will answer briefly: Christ is not merely an angel but, as Isaiah says, the 'angel of great counsel' who announced God's plan for humanity, and no Christian claims he was the only messenger ever sent.
• Against Celsus 5.58Origen · ca. 248 · It is more fitting that a servant angel, not the risen Lord himself, rolled away the stone; the other angels Celsus mentions do nothing for his case, since Christ alone came to turn all humanity from sin and gave God's kingdom to the church.
• Against Celsus 5.61Origen · ca. 248 · Divisions among Christian sects no more discredit Christianity than rival schools discredit philosophy or medicine; Origen distinguishes the church from Valentinians, Gnostics, and the two kinds of Ebionites.
• Against Celsus 6.10Origen · ca. 248 · Celsus says Plato gives reasons and makes no boastful claims, but Origen answers that Plato's Zeus boasts in the Timaeus, that Scripture condemns thoughtless belief, and that Christians suit their teaching to each hearer, often with reasoned argument.
• Against Celsus 6.15Origen · ca. 248 · Celsus says Christian humility is a garbled borrowing from Plato's Laws, but Origen shows it is older, from the Psalms, and was taught above all by Christ, who humbled himself to death on a cross.
• Against Celsus 6.17Origen · ca. 248 · Against Plato's lofty words Origen sets the Scriptures' teaching that God hides in darkness and depth, known fully only by the Son and by those to whom the Son reveals him.
• Against Celsus 6.42Origen · ca. 248 · Celsus mocks the Christian belief in Satan as a garbled version of Greek myths of divine war in Heraclitus, Pherecydes, Homer, and the Titans, which he reads as allegories.
• Against Celsus 6.45Origen · ca. 248 · Just as Jesus is the height of goodness, the Antichrist will be the height of evil, working false wonders with the devil's help, as the prophets and Paul foretold.
• Against Celsus 6.47Origen · ca. 248 · Celsus says Christians took the idea of a Son of God from pagan talk of the world as God's child, but Origen replies that the prophets spoke of the Son long before, and that Jesus' soul is so united with the Word that they are not two.
• Against Celsus 6.48Origen · ca. 248 · Celsus accepts the Stoic claim that a wise man equals God in happiness yet mocks the Christian teaching that Jesus is one with the Word, which Origen illustrates by the Church as Christ's body animated by the Word.
• Against Celsus 6.60Origen · ca. 248 · Celsus again mocks the six days of creation, and Origen again answers that the Father made the world through the Word and that the “days” are not literal periods of time.
• Against Celsus 6.61Origen · ca. 248 · God's “rest” on the seventh day does not mean he was tired; it points to the eternal sabbath of the blessed, and God's “hands” and “commands” are figurative expressions.
• Against Celsus 6.63Origen · ca. 248 · Celsus denies man is God's image, but Origen explains that Christ alone is God's image, and man is made “according to” that image in the inner self, renewed by becoming holy and like God.
• Against Celsus 6.64Origen · ca. 248 · God has no shape, colour, or motion; he is not a partaker of being but is partaken of, and Origen raises the question whether God is even beyond being, with the Son as the being of beings.
• Against Celsus 6.65Origen · ca. 248 · Origen qualifies Celsus's claims that God cannot be reached by reason or named: God is known through the divine Word, and though no name captures him, words can point toward him.
• Against Celsus 6.66Origen · ca. 248 · Celsus imagines a seeker blinded by the light of true teaching, but Origen replies that it is idol-worshippers who sit in darkness, while Christians, following Christ the way, already know God.
• Against Celsus 6.67Origen · ca. 248 · It is Celsus who plunges people into darkness; Christ, the true light, opens the eyes of the soul, as he healed the blind who cried to him for mercy.
• Against Celsus 6.68Origen · ca. 248 · The Word became flesh so that those bound to the flesh might receive him, and then leads them up, as on the mount of Transfiguration, to see his divine glory.
• Against Celsus 6.69Origen · ca. 248 · The Son shares the Father's greatness and is as hard to see as the Father, who can be seen only by the pure in heart; the Son did not come as an easier substitute for an invisible God.
• Against Celsus 6.71Origen · ca. 248 · When Christians call God “spirit” they do not mean, like the Stoics, a bodily breath pervading the world; God, the Word, and even the rational soul are incorporeal and imperishable.
• Against Celsus 6.72Origen · ca. 248 · Celsus attacks views Christians do not hold, such as that the Son's spirit would be defiled by a body; God is a “consuming fire” only in that he burns away sin.
• Against Celsus 6.73Origen · ca. 248 · Celsus asks why God's Spirit needed a virgin's womb, but Origen answers that the pure divine nature is not defiled by a body, as sunlight is not defiled by mud, and that a body formed without birth would not have looked any different.
• Against Celsus 6.74Origen · ca. 248 · Celsus rehearses Marcion's views and ridicules the idea of rival sons of rival gods fighting like quails, but Origen says such buffoonery only shows that Celsus lacks serious arguments.
• Against Celsus 6.75Origen · ca. 248 · Celsus says a divine being would have looked impressive, whereas Jesus was said to be small and ugly; Origen notes Isaiah says he had no beauty, but a Psalm speaks of his beauty too.
• Against Celsus 6.76Origen · ca. 248 · Celsus accepts Isaiah's prophecy of Jesus' plain appearance but ignores the Transfiguration and the Psalm on his beauty, and in accepting the prophecy he concedes that Jesus fulfilled it.
• Against Celsus 6.77Origen · ca. 248 · Jesus appeared differently to different people according to what they could bear, and this points to the Word of God and the Scriptures, which seem plain to the many but are transfigured in glory for those who climb higher.
• Against Celsus 6.78Origen · ca. 248 · Celsus mocks God for waking up, like Zeus in comedy, and sending his Son to one small corner; Origen answers that God has always done good to mankind, and Christ came first to the people who had the prophets, whence his word spread worldwide.
• Against Celsus 6.79Origen · ca. 248 · One Christ rising from Judaea was enough to enlighten the world, and those who teach his word faithfully are themselves “anointed ones” sharing in his anointing, as the oil runs down from Aaron's head.
• Against Celsus 6.8Origen · ca. 248 · Celsus praises Plato for not telling marvels or demanding faith in a Son of God, but Origen points to the marvellous legends told of Plato, Pythagoras, and Socrates, and to Plato's own mention of a Father of the world's ruler.
• Against Celsus 6.81Origen · ca. 248 · Celsus says an all-knowing God would not have sent his Son to men who would kill him, forgetting that the prophets foretold Christ's sufferings; Origen ends his sixth book here.
• Against Celsus 6.9Origen · ca. 248 · Origen compares Plato's five steps to knowledge (name, definition, image, knowledge, the thing itself) with John the Baptist, Christ the Word, Christ formed in the soul, and Christ as wisdom.
• Against Celsus 7.13Origen · ca. 248 · The prophets foretold Christ's sufferings with their purpose, but nothing shameful; the gall and vinegar offered him stand for the wickedness of those who oppose the truth.
• Against Celsus 7.14Origen · ca. 248 · Celsus says fulfilled prophecy proves nothing if what is foretold is unworthy of God; Origen replies that he should instead have tried to show that the prophecies were not in fact fulfilled in Jesus.
• Against Celsus 7.15Origen · ca. 248 · Using a Stoic form of argument, Origen shows that Celsus's hypothesis contradicts itself: true prophets could not have foretold that the supreme God himself would be enslaved, fall sick, or die.
• Against Celsus 7.16Origen · ca. 248 · The prophets foretold the death of a man, not of God; what died was the man Jesus, not the divine Word, who is the Life and the Resurrection and cannot die.
• Against Celsus 7.17Origen · ca. 248 · What the prophets foretold was worthy of God: the divine Word came with the human soul of Jesus, and his human death gave an example of dying for piety and began the defeat of the devil.
• Against Celsus 7.35Origen · ca. 248 · Origen refuses Celsus's oracle-shrines as seats of demons, and asks how a mere phantom, as Celsus calls the risen Jesus, could transform souls and drive out demons across the world.
• Against Celsus 7.42Origen · ca. 248 · Celsus quotes Plato's Timaeus that the maker of the universe is hard to find and impossible to declare to all; Origen answers that the Word became flesh to reach everyone, and that God can only be found with God's own help.
• Against Celsus 7.43Origen · ca. 248 · Plato does not say God is nameless, only hard to declare to many; Christians say God is seen by the pure in heart and through Christ, the image of the invisible God, not by bodily sight.
• Against Celsus 7.53Origen · ca. 248 · Celsus mocks Christians for choosing Jesus instead of heroes like Heracles, Orpheus, Anaxarchus, Epictetus, the Sibyl, or even Jonah and Daniel.
• Against Celsus 7.54Origen · ca. 248 · Origen replies that Heracles' deeds were disgraceful, Orpheus told worse myths than Homer, and Anaxarchus and Epictetus, however brave, cannot be compared with Jesus, whose words still convert people.
• Against Celsus 7.55Origen · ca. 248 · Jesus' silence under scourging and his gentleness when mocked show more fortitude than any Greek hero; his prayer in Gethsemane was not cowardice but submission to providence.
• Against Celsus 7.56Origen · ca. 248 · Celsus gives no proof that Christians altered the Sibyl or that Jesus' life was infamous, and Jesus' death was no more pitiable than Socrates'; Celsus seems moved by a demon that Jesus overthrew.
• Against Celsus 7.57Origen · ca. 248 · Jonah preached to one city and fled his mission, while Jesus preached to the whole world and died for humankind; Jesus gave his followers authority over all the enemy's power, greater than Daniel's deliverance.
• Against Celsus 7.65Origen · ca. 248 · The Persians worship the sun and creation, which Christians may not do, since creation awaits its liberation; one can know God and those he calls gods, but cannot both know God and pray to images.
• Against Celsus 7.66Origen · ca. 248 · Even pretending to worship images, as some philosophers do, misleads the crowd; Christians do not picture the invisible God, and man is “according to God's image” in the virtuous rational soul, not in bodily form.
• Against Celsus 8.10Origen · ca. 248 · Honour to God and to his Son consists in a sound life, since breaking the law dishonours God; only the wise belong to God, which answers Celsus's claim that honouring all God's beings cannot grieve him.
• Against Celsus 8.12Origen · ca. 248 · Celsus charges Christians with worshipping a recent man; Origen answers that Father and Son are one, two in subsistence but one in concord and will, and the Son who is the Truth existed before Abraham.
• Against Celsus 8.13Origen · ca. 248 · Christians do not serve the pagan gods, who are servants of the devil, not of God; they reverence the one God and his Son, offering prayer to the Father through the Son as high priest.
• Against Celsus 8.14Origen · ca. 248 · Christians know from Scripture that Jesus is truly the Son of the Father, the radiance of his glory; he is the leader of peace, not sedition, and the Father is greater than the Son.
• Against Celsus 8.15Origen · ca. 248 · Celsus quotes an obscure “heavenly dialogue” claiming the Son of Man is lord of God; Origen replies that no Christian he knows says this, since the Son is inferior to the Father and rules only those who willingly obey him.
• Against Celsus 8.16Origen · ca. 248 · The sayings Celsus quotes come from another heresy, not from the church; Christians worship the Creator, not a new god invented as greater than him, and serve only the Son, the Word of God.
• Against Celsus 8.19Origen · ca. 248 · Christians' temples are their bodies, and above all Christ's body, which he raised; believers are living precious stones in God's temple, as Peter, Paul, and Isaiah teach.
• Against Celsus 8.26Origen · ca. 248 · Christians must die rather than obey or sacrifice to demons; city laws that command it are not true laws, and prayer belongs to God alone, offered through the Son as high priest.
• Against Celsus 8.27Origen · ca. 248 · Christians need not win the demons' favour, since God guards them by his angels and they can say with the psalmist, “The Lord is my light; whom shall I fear?”
• Against Celsus 8.39Origen · ca. 248 · Celsus retorts that Christ's persecutors go unpunished; Origen says the retort fails, since Christians do not mock statues, Christ is God's Word and not a demon, and judgment will come on the incurably wicked in due time.
• Against Celsus 8.4Origen · ca. 248 · Scripture distinguishes the one God and one Lord from the many so-called gods and lords; Christians ascend to the God of gods through the Son alone, while Plato's picture of a host of gods and demons following Zeus came from the devil.
• Against Celsus 8.41Origen · ca. 248 · Celsus taunts that the gods punish blasphemers while Jesus' executioners went unpunished and his Father abandoned him; Origen answers that Christians revile no one, not even statues or demons.
• Against Celsus 8.42Origen · ca. 248 · Celsus's vengeful gods prove wicked; and it is false that Jesus' killers went unpunished, since Jerusalem, where he was condemned, was soon besieged and destroyed.
• Against Celsus 8.43Origen · ca. 248 · Since Jesus' death a whole new nation of Christians has arisen; like a grain of wheat his death bore much fruit, and the Father gave his Son willingly for the world, while the demons avenge themselves on Christians who expel them.
• Against Celsus 8.54Origen · ca. 248 · Christians need not obey Celsus's prison overseers, since Jesus came to free those bound by Satan, like the woman he healed; Christians expose the demons' deceptions and die for piety not at random but as a death precious to God.
• Against Celsus 8.59Origen · ca. 248 · Celsus would have Christians turn from God through Jesus, at whose name every knee bows, to thirty-six Egyptian demons invoked by magicians; but Jesus has spread true worship through the whole world.
• Against Celsus 8.6Origen · ca. 248 · Christians refuse to serve anyone but God not to protect God but to avoid harming themselves; like the Spartan envoys who would not bow to the Persian king, Christ's ambassadors bow to no ruler but Christ.
• Against Celsus 8.67Origen · ca. 248 · Christians hymn only God and his Son, as sun, moon, and stars do, not Athena; nor will they swear by the emperor, since whatever they rightly receive, like bread, wine, and oil, comes from God's providence.
• Against Celsus 8.9Origen · ca. 248 · Celsus cannot prove that God granted honour to the gods, heroes, or deified Antinous; honour to Jesus was granted by God, foretold by the prophets and confirmed by his works, and honouring him as Word and Truth makes people better.
• On the Lord's Prayer 13Cyprian of Carthage · ca. 252 · 'Your kingdom come' asks for the heavenly kingdom promised to believers; Christ himself can be understood as that kingdom.
• On the Lord's Prayer 14Cyprian of Carthage · ca. 252 · 'Your will be done' asks for God's help to do his will, as Christ did the Father's will.
• On the Lord's Prayer 29Cyprian of Carthage · ca. 252 · Christ, though sinless, prayed often and all night; how much more should sinners pray.
• On the Lord's Prayer 35Cyprian of Carthage · ca. 252 · Christians also pray at dawn for the resurrection and at sunset for Christ, the true Sun and Day, and indeed at every hour.
• On the Lapsed 17Cyprian of Carthage · 251 · Only Christ can forgive sins against God; the martyrs' merits will count with the Judge, but only at the last judgment, not as a present substitute for penance.
• On the Unity of the Catholic Church 21Cyprian of Carthage · 251 · Confession under persecution is only a beginning; confessors must persevere in humility and unity, or their guilt will be greater.