Why Most Scholarship On Marcion is Worthless [Part Three]

I know that I am going to lose all of my readers with this now predictable discussion about how stupid Marcionite scholarship is. Yet I can't help myself, I guess. This topic is so important to me that I literally find my fingers hammering away at the keys without me knowing what I am going to write.

I am supposed to be working on a paper arguing that the collection of Pauline letters used by Clement's Alexandrian Church were related to - or one and the same with - the Marcionite Apostolikon.  I think I have a good chance of getting it published.  And yet there is a 'but ..."  What is the problem?  Well, to begin with I  know I have to spend the first part of the paper examining or at least acknowledging I have a firm grasp of what has been written on the subject before me.  This means I have to reference Schmid's Marcion und Sein Apostolos which I gave a positive review a few years back at this blog.

I still like the book.  I still admire Schmid's technical abilities, his methodology.  The problem is that I have seen the light.  I know now truth.  I can only liken it to comparing the first time that I had sex and the time I did it with the most beautiful exotic dancer I ever knew and will likely ever meet.  The girl I first did with was probably better looking - at least in the light, I guess. Dana le nuit, tout chat son gris.  


The problem is there that what I experience on my first sexual encounter wasn't sex.  I don't what you want to call it.  I only knew what all the fuss was about one fateful afternoon when I innocently ate some Pizza Hut pizza with a fully dressed woman I had seen naked the night before.  If you go through your whole life never having done it with a woman born on the wrong side of the tracks, you're missing out understanding the whole culture of the 'wrong side of the tracks.'

My point here is that this whole way of understanding Marcion goes along in a predictable way.  It was established by Protestant theologians at the turn of the twentieth century and beyond.  They all think they are engaging in 'piecing together' the Marcionite canon.  But's just an incredibly stupid and futile effort.  It was like the kind of nocturnal rituals that lead to middle class babies.  Yes this is sexual procreation but it isn't the kind of activity which leads to murder, stealing and ending up in jail.  In order to understand that you have to meet a woman whose mother and mother's mother and mother's grandmother were again born on the wrong side of the tracks.

Now I don't mean to belabor the point but Schmid and Clabeaux can engage in this kind of nonsense because at bottom - as they say on the wrong side of the tracks - no one gives a fuck about any of this.  Marcion?  The Apostolikon?  None of this matters to anyone save for perhaps a couple thousand people in the whole world.

So it is that most of this nonsense is written in German.  This limits the two thousand people that might be interested in Marcion down to like fifty people.  Von Harnack's massively tome is only available in English in the worst possible translation.  So there is this kind of bizarre subculture of people who were erudite to read German, care about Marcion and bother to follow Schmid through an argument that is based essentially on complete nonsense.

I was just reading Clabeaux's book this afternoon and in many ways its worse - or maybe it only seems worse because it's in English.  I can't appear to be part of the 'elite' group of German-literate Marciophiles.

Clabeaux begins by noting that the Marcionite prologues aren't really Marcionite.  He mentions that this yet another example of a Galatians-first canon.  He is very familiar with the sources.  Again, I can only respect someone who knows more about Ephem of Syrus's citations of Pauline material.  Yet the part the book goes right down the drain again for me is when Clabeaux essentially starts to pretend that Against Marcion is a 'study' of the Marcionite Apostolikon.

In our previous post, we literally took the time to cite the first section of Book Four and Book Five from Tertullian's Against Marcion in order to say "hey, Schmid, Clabeaux and everyone else who has ever said or published something about Marcion - look at the evidence. There is no place - anywhere - where Tertullian makes reference to having the Apostolikon in front of him."  Why then is any of this 'a study of Marcion's Apostolikon'?

Now if it isn't a study of Marcion's Apostolikon - what the hell is Book Five?  This is the million dollar question - one that rarely gets asked often enough.  What the fuck are Books Four and Five of Tertullian's Against Marcion?  The author goes through the various letters of the Pauline corpus in a Galatians first canon.  He makes reference to variant Marcionite readings.  Doesn't this necessarily mean that he is engaging in a study of the Marcionite Apostolikon.  Nein, nein, und tausand mal nein!

This is a very dangerous place to slip up.  Against Marcion Books Four and Five do not represent a 'detailed study' of the Marcionite New Testament.  It is in fact a most curious literary phenomenon.  It is the original author (whoever that was) using the canon familiar to him to disprove the Marcionite interpretation of Christian scripture referenced through some Marcionite work (probably the so-called 'Antitheses') which the author might have had in front of him or probably better yet - knew in condensed form.

The Against Marcion series is itself represents 'commentary upon commentary.'  Each successive generation of editors read what the previous generation said and attempted to 'improve upon' the original argument with the assistance of the Holy Spirit.  But the text is a muddled mess.  I am not so sure for instance that the readings which Clabeaux points to as being shared by Ephrem's Old Syriac text is even a reflection of the contents of the Marcionite canon or whether it is just the original author rambling to himself (or rambling in the direction of anyone whose ear he might catch) to disprove the Marcionite faith.

The style of writing here actually resembles Irenaeus most of all.  This is why I am so utterly convinced that the core narrative here originally came from Irenaeus's hand.  I will have more about this in a previous post. The point that we should focus on is the shared manner in which Irenaeus and Against Marcion Books Four and Five apparently make reference to readings and interpretations which the author(s) disagree without actually having the whole of the heretical New Testament in front of him.  Look at the manner in which Irenaeus's disposes of the interpretation of the so-called Marcosians in Book One of Against Heresies:

Besides the above, they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, "Pronounce Alpha," replied [as He was bid], "Alpha." But when, again, the teacher bade Him say, "Beta," the Lord replied, "Do thou first tell me what Alpha is, and then I will tell thee what Beta is." This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha.

Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: "Wist ye not that I must be about My Father's business?" Thus, they say, He announced to them the Father of whom they were ignorant. On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, "Good Master," He confessed that God who is truly good, saying, "Why callest thou Me good: there is One who is good, the Father in the heavens;" and they assert that in this passage the AEons receive the name of heavens. Moreover, by His not replying to those who said to Him, "By what power doest Thou this?" but by a question on His own side, put them to utter confusion; by His thus not replying, according to their interpretation, He showed the unutterable nature of the Father. Moreover, when He said, "I have often desired to hear one of these words, and I had no one who could utter it," they maintain, that by this expression "one" He set forth the one true God whom they knew not. Further, when, as He drew nigh to Jerusalem, He wept over it and said, "If thou hadst known, even thou, in this thy day, the things that belong unto thy peace, but they are hidden from thee," by this word "hidden" He showed the abstruse nature of Bythus. And again, when He said, "Come unto Me all ye that labour and are heavy laden, and I will give you rest, and learn of Me," He announced the Father of truth. For what they knew not, these men say that He promised to teach them.

But they adduce the following passage as the highest testimony, and, as it were, the very crown of their system:--"I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to babes. Even so, my Father; for so it seemed good in Thy sight. All things have been delivered to Me by My Father; and no one knoweth the Father but the Son, or the Son but the Father, and he to whom the Son will reveal Him." In these words they affirm that He clearly showed that the Father of truth, conjured into existence by them, was known to no one before His advent. And they desire to construe the passage as if teaching that the Maker and Framer [of the world] was always known by all, while the Lord spoke these words concerning the Father unknown to all, whom they now proclaim. [Irenaeus Against Heresies 1.20.1]

Now tell me, oh people who are so convinced that we can simply put together the Apostolikon by means of Tertullian and Epiphanius - is Irenaeus here citing verbatim from the heretical gospel?  Can we literally just cut and paste these readings into a book somewhere and simply close the door on the question of what was found in the Marcosian gospel?  Most important of all - did Irenaeus have in front of him a copy of the Marcosian gospel in order to make reference to this material?

I put forward that Irenaeus had no respect for his opponents so he felt no need to be faithful to their original textual material.  Sometimes he cites from a saying he heard somewhere come out of the mouths of heretics - loosely rather than accurately.  He might have engaged in debates and discussions with heretics.  Perhaps he might even once have held a heretical canon in his hands. The point however is that Irenaeus has so little respect for his opponents that he takes no effort to be faithful to their tradition.  He can cite from his own canon in one breath and from that of his enemies in the same breath.  There is no possible way to distinguish here any more than in Tertullian's fourth generation Latin translation of a corrupt literary tradition.  It really is that bad.

And I Finally Figured Out How Many of Those Bibliobloggers Cheated to Inflate Their Alexa Ranking

With Blogger's new internal statistics I can see that as soon as I post a new article to my blog my dlvr.it account sends information to my Facebook and Twitter account. In other words, this counts as two hits almost immediately. If someone established hundreds of Facebook and Twitter accounts and then continually made idiotic posts like one notorious overweight Biblioblogger who shall remain nameless the over all effect would be that thousands of people were coming to your site even though no one actually came. It's just the function of dlvr.it taking the post and delivering it to Facebook and Twitter. At the very least they are proved to be smarter than me because it took me this long to figure out what was going on.

Why Most Scholarship On Marcion is Worthless [Part Two]

I have another half hour to write a post so let me continue with why Schmid's study (and Clabeaux's for that matter) have begun to start annoying me.  We have Tertullian's work - Against Marcion - and in Books Four and Five there is clearly a separate work, undoubtedly originally written by someone else and 'adapted' by Tertullian in his usual 'free translation style' (compare Against Marcion Book Three with Against the Jews).  Here is how the work introduces itself to its audience at the beginning of Book Four:

Every sentence, indeed the whole structure, arising from Marcion's impiety and profanity, I now challenge in terms of that gospel which he has by manipulation made his own. Besides that, to work up credence for it he has contrived a sort of dowry, a work entitled Antitheses because of its juxtaposition of opposites, a work strained into making such a division between the Law and the Gospel as thereby to make two separate gods, opposite to each other, one belonging to one instrument (or, as it is more usual to say, testament), one to the other, and thus lend its patronage to faith in another gospel, that according to the Antitheses. Now I might have demolished those antitheses by a specially directed hand-to-hand attack, taking each of the statements of the man of Pontus one by one, except that it was much more convenient to refute them both in and along with that gospel which they serve: although it is perfectly easy to take action against them by counter-claim,1 even accepting them as admissible, accounting them valid, and alleging that they support my argument, that so they may be put to shame for the blindness of their author, having now become my antitheses against Marcion. [Tertullian Against Marcion 4.1]

I don't know about the rest of you, but when I read this account I am not very optimistic that what follows is actually a work by someone who actually has Marcion's gospel in front of him.  Yes, the first sentence makes reference to the text (in a vague sense) but what follows seems to indicate that he is working instead from some sort of 'cheat sheet' of Marcionite contentions developed from a sectarian work called 'the Antitheses.'

Now Schmid is the best scholar ever to take on the Marcionite problem.  The structure of the Antitheses was a list of theses in the technical sense of the term, that is, terse single statements each serving as the heading of a reasoned development of an argument. The details and subtleties would follow the headings. Treating the headings as statements meant to be adequate on their own shows ignorance of an important ancient method of composition. The theses or headings are in fact not understandable without the development, and not meant to be understandable on their own. It seems that neither Epiphanius nor Tertullian had ever seen the booklet, only the table of contents, that is, the list of Antitheses.

So if this is the extent of Tertullian's knowledge of Marcion's gospel - how much better should we expect from his 'study' of the Apostolikon?  This is where I start to blow my stack.  There is absolutely no evidence whatsoever from Book Five to suggest that Tertullian ever saw anything resembling the Marcionite New Testament canon.  Nothing.  So how is it possible that what Tertullian or Epiphanius says or implies about the Marcionite canon is an accurate reflection of the contents of the text?

Epiphanius is hopelessly inept at the best of times.  This is clearest when we know his sources and we see how he butchers them or gets the information completely wrong.  There certainly is a relationship between his Marcionite source and Tertullian's.  I happen to think that he has something related to the Greek original behind Against Marcion Books Four and Five.  Yet he has again completely misunderstood his source material and identifies 'Marcionite readings' which simply don't exist.  They are implied in the sense that the original author of this material (Irenaeus?) brings forward strange readings of the Pauline letters and proceeds to demonstrate that they can only be interpreted in the Catholic manner.  Yet we see Tertullian that we can't simply assume that these were the Marcionite readings.  Epiphanius does of course, but Epiphanius is a fool.

Now let's see if there is anything at all in the first chapter of Tertullian's Book Five of Against Marcion which would suggest that Tertullian (or his source) had first hand knowledge of the Marcionite collection of the Pauline letters.  I have cited the whole chapter to make my point absolutely explicit:

Nothing is without an origin except God alone. In as much as of all things as they exist the origin comes first, so must it of necessity come first in the discussion of them. Only so can there be agreement about what they are: for it is impossible for you to discern what the quality of a thing is unless you are first assured whether itself exists: and you can only know that by knowing where it comes from. As then I have now in the ordering of my treatise reached this part of the subject, I desire to hear from Marcion the origin of Paul the apostle (emphasis mine). I am a sort of new disciple, having had instruction from no other teacher. For the moment my only belief is that nothing ought to be believed with- out good reason, and that that is believed without good reason which is believed without knowledge of its origin: and I must with the best of reasons approach this inquiry with uneasiness when I find one affirmed to be an apostle, of whom in the list of the apostles in the gospel I find no trace. So when I am told that he was subsequently promoted by our Lord, by now at rest in heaven, I find some lack of foresight in the fact that Christ did not know beforehand that he would have need of him, but after setting in order the office of apostleship and sending them out upon their duties, considered it necessary, on an impulse and not by deliberation, to add another, by compulsion so to speak and not by design. So then, shipmaster out of Pontus, supposing you have never accepted into your craft any smuggled or illicit merchandise, have never appropriated or adulterated any cargo, and in the things of God are even more careful and trustworthy, will you please tell us under what bill of lading you accepted Paul as apostle, who had stamped him with that mark of distinction, who commended him to you, and who put him in your charge? Only so may you with confidence disembark him: only so can he avoid being proved to belong to him who has put in evidence all the documents that attest his apostleship. He himself, says Marcion, claims to be an apostle, and that not from men nor through any man, but through Jesus Christ. Clearly any man can make claims for himself: but his claim is confirmed by another person's attestation. One person writes the document, another signs it, a third attests the signature, and a fourth enters it in the records. No man is for himself both claimant and witness. Besides this, you have found it written that many will come and say, I am Christ. If there is one that makes a false claim to be Christ, much more can there be one who professes that he is an apostle of Christ. Thus far my converse has been in the guise of a disciple and an inquirer: from now on I propose to shatter your confidence, for you have no means of proving its validity, and to shame your presumption, since you make claims but reject the means of establishing them. Let Christ, let the apostle, belong to your other god: yet you have no proof of it except from the Creator's archives. Even Genesis long ago promised Paul to me. Among those figures and prophetical bless- ings over his sons, when Jacob had got to Benjamin he said, Benjamin is a ravening wolf: until morning he will still devour, and in the evening will distribute food.c He foresaw that Paul would arise of the tribe of Benjamin, a ravening wolf devouring until the morning, that is, one who in his early life would harass the Lord's flock as a persecutor of the churches, and then at evening would distribute food, that is, in declining age would feed Christ's sheep as the doctor of the gentiles. Also the harshness at first of Saul's pursuit of David, and afterwards his repentance and contentment on receiving good for evil,d had nothing else in view except Paul in Saul according to tribal descent, and Jesus in David by the Virgin's descent from him. If these figurative mysteries do not please you, certainly the Acts of the Apostles have handed down to me this history of Paul, nor can you deny it. From them I prove that the persecutor became an apostle, not from men, nor by a man: from them I am led even to believe him: by their means I dislodge you from your claim to him, and have no fear of you when you ask, And do you then deny that Paul is an apostle? I speak no evil against him whom I retain for myself. If I deny, it is to force you to prove. If I deny, it is to enforce my claim that he is mine. Otherwise, if you have your eye on our belief, accept the evidence on which it depends. If you challenge us to adopt yours, tell us the facts on which it is founded. Either prove that the things you believe really are so: or else, if you have no proof, how can you believe? Or who are you, to believe in despite of him from whom alone there is proof of what you believe? So then accept the apostle on my evidence, as as you do Christ: he is my apostle, as also Christ is mine. Here too our contest shall take place on the same front: my chal- lenge shall be issued from the same stance, of a case already proven: which is, that an apostle whom you deny to be the Creator's, whom in fact you represent as hostile to the Creator, has no right to teach anything, to think anything, to intend anything, which accords with the Creator, but must from the outset proclaim his other god with no less confidence than that with which he has broken loose from the Creator's law. For it is not likely that in di- verging from Judaism he did not at the same time make it clear into which god's faith he was diverging: because it would be impos- sible for anyone to pass over from the Creator, without knowing to whom his transit was expected to lead. Now if Christ had already revealed that other god, the apostle's attestation had to follow: else he would not have been taken for the apostle of the god whom Christ had revealed, and indeed it was not permissible for a god already revealed by Christ to be kept hidden from the apostle. Or if Christ had made no such revelation about that god, there was the greater need for his being revealed by the apostle: for there was now no possibility of his being revealed by any other, and without question there could be no belief in him if not even an apostle revealed him. Such is my preliminary argument. From now on I claim I shall prove that no other god was the subject of the apostle's profession, on the same terms as I have proved this of Christ: and my evidence will be Paul's epistles. That these have suffered mutilation even in number, the precedent of that gospel, which is now the heretic's, must have prepared us to expect [Tertullian Against Marcion 5:1]

The reason I cite the whole section is because it completely demolishes the whole notion that Tertullian or his source were ever engaging in anything resembling 'textual criticism' of the Marcionite Apostolikon or for that matter had a copy of the Apostolikon before them.  I would argue instead that the last section makes clear what actually follows - i.e. that Tertullian (or his source) is simply using the scriptures that are available to him to demonstrate that the Marcionite interpretation of the Apostolikon is garbage.  That's it.  Nothing more nothing less.

Yes to be sure there are a handful of moments during the course of the discussion where the author claims to know features of the Marcionite version of the Letters of Paul.  Let's assume for arguments sake (and to avoid getting bogged down in another difficulty) that this information is generally accurate.  Perhaps the Antitheses make reference to these 'features' of the Marcionite recension.  How on earth can we now engage in serious 'textual criticism' from a fourth generation Latin copy of a text originally written in Greek or Syriac and hope to 'reconstruct' the Marcionite Apostolikon from this?  It's ludicrous.  But this nonsense gets taken seriously.

Now everyone takes seriously the Schmid's and Clabeaux's hopeless reconstruction of what amounts to literary garbage (i.e. Tertullian and Epiphanius).  Yet when I 'speculate' about the above cited passage this is not taken seriously.  Why so?  Because I don't have the formal structure that Schmid and Clabeaux do.  Yet this methodology is a distraction from the fact that the assumption are completely idiotic.  It would be like developing all sorts of graphs and charts to prove that douching with Coca Cola can prevent pregnancies.  The only difference of course is that the effectiveness of Coca Cola as a means of birth control can be tested where as the Marcionite Apostolikon is lost.  As a result all sorts of people can write all sorts of stupid things but as long as their investigations 'appear' structured then people take them seriously.

Yet this outlook is necessarily prejudiced against skepticism.  The people trying to prove something will always win out against those who think that no knowledge is possible or at least is very limited.  No one will write a paper on the fact that there are no green men on Mars.  But if Mars should suddenly explode tomorrow and if astronomy was so totally divorced from science as religious studies have been for the last two thousand years one could conceivably publish a PhD thesis on possible reasons for believing that there were at one time green men on Mars based on popular speculation in the nineteenth and twentieth centuries.

In any event without further apology (for at least I am not presenting garbage as something to develop a foundation for our knowledge of the Marcionite tradition) here is what I notice about the first chapter in Book Five.  I notice that the first half of the discussion seems to be moving in one direction until suddenly a later editor transforms the material.  Let me show you what I mean.  The text actually begins as a study of what we would identify as the first line in the letter to the Galatians.  Indeed it begins with the original author questioning the Marcionite assumptions about their beloved apostle:

Nothing is without an origin except God alone. In as much as of all things as they exist the origin comes first, so must it of necessity come first in the discussion of them. Only so can there be agreement about what they are: for it is impossible for you to discern what the quality of a thing is unless you are first assured whether itself exists: and you can only know that by knowing where it comes from. As then I have now in the ordering of my treatise reached this part of the subject, I desire to hear from Marcion the origin of Paul the apostle (emphasis mine). I am a sort of new disciple, having had instruction from no other teacher. For the moment my only belief is that nothing ought to be believed with- out good reason, and that that is believed without good reason which is believed without knowledge of its origin: and I must with the best of reasons approach this inquiry with uneasiness when I find one affirmed to be an apostle, of whom in the list of the apostles in the gospel I find no trace. So when I am told that he was subsequently promoted by our Lord, by now at rest in heaven, I find some lack of foresight in the fact that Christ did not know beforehand that he would have need of him, but after setting in order the office of apostleship and sending them out upon their duties, considered it necessary, on an impulse and not by deliberation, to add another, by compulsion so to speak and not by design. So then, shipmaster out of Pontus, supposing you have never accepted into your craft any smuggled or illicit merchandise, have never appropriated or adulterated any cargo, and in the things of God are even more careful and trustworthy, will you please tell us under what bill of lading you accepted Paul as apostle, who had stamped him with that mark of distinction, who commended him to you, and who put him in your charge? Only so may you with confidence disembark him: only so can he avoid being proved to belong to him who has put in evidence all the documents that attest his apostleship. He himself, says Marcion, claims to be an apostle, and that not from men nor through any man, but through Jesus Christ. Clearly any man can make claims for himself: but his claim is confirmed by another person's attestation. One person writes the document, another signs it, a third attests the signature, and a fourth enters it in the records. No man is for himself both claimant and witness. Besides this, you have found it written that many will come and say, I am Christ. If there is one that makes a false claim to be Christ, much more can there be one who professes that he is an apostle of Christ.

It is at this point that "Galatians 1:1" is brought up and we might expect a line by line discussion of Galatians to immediately follow but instead the discussion goes completely off topic and the question of whether the Marcionites accept the Catholic persona of 'Paul, the repentant persecutor of Christians' is brought up.  All that follows is of a completely different character and I think was introduced as a way of reconstructing the original text.

If you just read up to this point in the narrative you might even think that 'Tertullian' denies that Paul is an apostle.  We are reassured by all that follows and quickly forget that Galatians 1:1 is cited here and then when we get to the next chapter Tertullian has already moved passed the superscription into the main body of the Letter to the Galatians.  This is all the more unusual when we notice that once the discussion of the Letter to the Galatians ends and we move to a discussion of the next letter in the Old Syriac canon - i.e. 1 Corinthians - the narrative actually moves back to the introductory remarks about Galatians 1:1:

My introduction to the previous epistle led me away from discussion of its superscription: for I was sure it could be discussed in some other connection, it being his usual one, the same in all his epistles. I pass over the fact that he does not begin by wishing health to those to whom he writes, but grace and peace. What had he still to do with Jewish custom, if he was the destroyer of Judaism? [Tertullian Against Marcion 5:2]

This is by far one of the strangest features of the whole of Book Five and it doesn't even get mentioned by Clabeaux or Schmid.  The whole question of the identity of the apostle only makes sense if the first letter of the Marcionite canon is all about the Marcionite apostle.  Yet Clabeaux and Schmid essentially assume that the Marcionite version of Galatians was pretty much consistent with the Catholic text.  So why does Tertullian choose to open the whole of Book Five with a citation from the first epistle of the Marcionite canon and the idea that the question of who the apostle was is unanswered from their epistle?  The answer has to be that the identity of Paul was very much in doubt from the first Marcionite epistle.  This has to be the answer and I don't care what protests these systematizers might come up with.  It doesn't make sense that Against Marcion should introduce us with the idea of an 'unknown Paul' in the Marcionite canon.

Indeed this is one of the most curious features of Schmid's reconstruction of the Marcionite epistle to the Galatians that even Quispel picks up on.  The text of Against Marcion actually emphasizes Petrine primacy in Galatians chapter 2 changing the order of the list of disciples from James first to Peter first.  Is this really a feature of the Marcionite canon or the person 'reporting the news' for us (i.e. the unnamed original author of the text behind Tertullian's Latin translation of Against Marcion Books Four and Five?  The answer has to be the latter and thus the whole house of cards that Schmid constructs for us falls down on itself.

But more about this later.  For the moment I want to move on to another comment that Quispel makes which demonstrates that he isn't too imaginative either. For if we go back to Tertullian's original citation of Galatians 1:1 in the first chapter of Against Marcion it is incomplete.  He says of Paul again that:

He himself, says Marcion, claims to be an apostle, and that not from men nor through any man, but through Jesus Christ. Clearly any man can make claims for himself: but his claim is confirmed by another person's attestation. One person writes the document, another signs it, a third attests the signature, and a fourth enters it in the records. No man is for himself both claimant and witness. Besides this, you have found it written that many will come and say, I am Christ. If there is one that makes a false claim to be Christ, much more can there be one who professes that he is an apostle of Christ.

There is something obviously missing from the citation when we look at the received text which reads:

Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead

Now let's take this step by step.  Tertullian (or his source) cuts off the citation at 'Jesus Christ' so we don't hear anything about

... God the Father, who raised him from the dead

Of course all of this might seem innocent if it weren't for the fact that Quispel reminds us that we know from Origen (via a Latin translation of Jerome) what the original Marcionite reading of the first line in Galatians looked like.  Yet this is where the problems again start for Schmid's thesis that Tertullian is an 'honest witness' about the Marcionite canon.

We pick up our citation of Quispel's work from our last post where he notes that there might be problems with Clabeaux and Schmid's thesis that the epistles used by the Marcionite were basically the same as those used in the Roman Church in the second century.  For Quispel notes:

Tertullian does not mention any variant of Marcion's text in Gala- tians 1:1: “Paul, an apostle, not of men, neither by man, but by Jesus Christ, and God the Father (καὶ θεοῦ πατρός), who raised him from the dead.

However, in his Commentary on Galatians, Jerome writes: sciendum quoque in Marcionis apostolo non esse scriptum “et per deum patrem” volentis exponere Christum non a deo patre sed per semetipsum suscitatum. (In Gal., ad loc)

One should know that in the Pauline corpus of Marcion the words “and through God the Father” have not been written, because he wanted to stress his point that Christ has not been raised by God the Father, but arose spontaneously through his own strength. This is a very trustworthy tradition. As a Christo-monistic thinker, Marcion wanted to underline that Jesus rose from the dead without any help from the inferior demiurge.

We may be sure that Marcion intentionally omitted the words καὶ θεοῦ πατρός from his text of Paul's Letter to the Galatians. On the other hand, it is not a priori completely impossible that even at this early date (before 144 CE), doctrinal corrections had been introduced into this pre-Western text of Paul's letters. In his Epistle to the Galatians (2:9), the apostle declares that James, the brother of the Lord, and Peter (Ἰάκωβος καὶ Κηφᾶς), and also John, agreed with Paul and Barnabas that the Antiochenes should go unto the Gentiles, and they (the Jerusalemites) should go to the Jews.

When discussing the text of Marcion in the fifth book of Adversus Marcionem, Tertullian writes:

bene igitur, quod et dexteras dederunt Petrus et Jacobus et Johannes. . . . (adv.Marc. V,3,6) 
Therefore it is good that Peter and James and John gave the right hands ...

The sequence of the names has been inverted: instead of James, it is Peter who is mentioned in the first place. As Schmid observes, elsewhere Tertullian enumerates: Peter and John and James (adv.Marc. IV,3,3; Praesc. 15,2). This was obviously the reading Tertullian preferred, the text of his own Latin Bible, the Afra. This same variant is transmitted by Marius Victorinus.

We may be sure that the sequence “Peter and James” was the variant of Marcion himself. At the same time, it was a typically Western reading, evidenced by the Western manuscripts DFG, the Itala manuscripts ab, several manuscripts of the Vulgate, the minuscules 629 and 1175, and Latin authors like Ambrosiaster and Pelagius.

Here we face a conundrum: Marcion was no friend of Peter, a “Judaist”; why, then, should he have changed this text in order to give primacy to Peter? Could it be that Marcion simply transmitted the variant reading which he found in the Corpus Paulinum and used in Rome ... [p. 273 - 4]

I can't believe how stupid this analysis is.  Why is it so clear again that "Peter and James" is the reading of the Marcionite canon?  Because Against Marcion makes reference to it?  I will take that up in my next post but let me just say for the moment that Clement of Alexandria's references to Galatians begin at Galatians 2:19.  In other words, I think the Clementine citation demonstrates that all of this biographical garbage about Paul was inserted by a Catholic editor (Irenaeus) and unknown to Marcion and the Marcionites as well as the early Alexandrian tradition.

Now let's get back to Quispel's superficial analysis.  The only intelligent thing that he has to say is to notice that Origen is a good source and he mentions the variant reading of Galatians 1:1 which is not explicitly referenced in Tertullian.  This demonstrates quite clearly that Against Marcion is not a 'study' of Marcionite variants.  As such Claribeaux and Schmid's conclusion that the Marcionite text resembled the Old Latin text says more about what Against Marcion is - i.e. a polemic developed from the Catholic text of the Bible against Marcion - rather than anything about the constitution of the Marcionite canon.

Yet let's go beyond showing how stupid scholars are to something substantive.  It is not as if Tertullian doesn't know that this variant exists.  It's just that the text is corrupt and the original author was so busy reacting against its claims that people have lost sight of the reference.  Let me highlight the appropriate section in chapter 1 of Book Five of Against Marcion:

He himself, says Marcion, claims to be an apostle, and that not from men nor through any man, but through Jesus Christ. Clearly any man can make claims for himself: but his claim is confirmed by another person's attestation. One person writes the document, another signs it, a third attests the signature, and a fourth enters it in the records. No man is for himself both claimant and witness. Besides this, you have found it written that many will come and say, I am Christ. If there is one that makes a false claim to be Christ, much more can there be one who professes that he is an apostle of Christ.

The Marcionite reading was again:

Paul, an apostle, not of men, neither by man, but by Jesus Christ who raised him from the dead.

Don't you see what these blowhards have failed to grasp.  It is Jerome who says that the Marcionite passage is about Jesus resurrecting himself from the grave.  Why?  Because Jerome can only assume that 'Christ' here is Jesus.  But the original text of Against Marcion makes clear that Paul was the subject of the sentence:


No man is for himself both claimant and witness. Besides this, you have found it written that many will come and say, I am Christ. If there is one that makes a false claim to be Christ, much more can there be one who professes that he is an apostle of Christ.

In other words, the second part of the sentence may not be explicitly mentioned but the original controversy here is whether or not the Marcionites were correct in identifying Paul as the Paraclete (= menachem, the name of the messiah cf. Origen Homilies on Luke 25,5).  The Marcionites then identified their apostle as the 'Christ' who was resurrected from the dead by Jesus.

Now let's take this one step further.  It becomes plain then that from the Marcionite perspective Galatians is placed first in the canon, not because it is shows the most hostility to Judaism (Romans is arguably more hostile) but because the Catholics added a lot of biographical information to counter this Marcionite claim that Paul was the Paraclete.  Once again, I don't believe that Galatians was the original text of the Marcionite Apostolikon and I think Against Marcion provides a clue what the original text was - i.e. 1 Corinthians.  For Tertullian as noted he 'interupted' his original discussion of this line (= Gal 1:1) and only resumes it again in his discussion of 1 Corinthians:

My introduction to the previous epistle led me away from discussion of its superscription: for I was sure it could be discussed in some other connection, it being his usual one, the same in all his epistles. I pass over the fact that he does not begin by wishing health to those to whom he writes, but grace and peace. What had he still to do with Jewish custom, if he was the destroyer of Judaism?

Yet 'grace and peace' just happens to be the line which follows the superscription in Galatians and 1 Corinthians:

Grace and peace to you from God our Father and the Lord Jesus Christ, who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, to whom be glory for ever and ever. [Gal 1:3 - 5]

and 1 Corinthians:

Grace and peace to you from God our Father and the Lord Jesus Christ.  I always thank my God for you because of his grace given you in Christ Jesus.  For in him you have been enriched in every way—with all kinds of speech and with all knowledge— God thus confirming our testimony about Christ among you. [1 Corinthians 1:3 - 6]

Which 'grace and peace' is Tertullian referring to?  I think that the original text behind Against Marcion actually began with a discussion of 1 Corinthians and was later rearranged to suit the Old Syriac canon.  This is the 'apostate' mentioned at the beginning of Against Marcion 1:1.   There are many instances where the author cites a 1 Corinthians first canon in Against Marcion.

Yet I have to stop here.  My half hour is up ...

Why Most Scholarship on Marcion is Worthless (and Misguided) [Part One]

So I have another half hour to write a post, that is - f I don't get interrupted by a phone call first.  I don't know if I properly conveyed how stupid the whole attempt to reconstruct the Marcionite New Testament is.  Maybe I will try again right now.

I think almost everyone has experienced desperation.  You know, you're hungry so even though you decide to use a jar in the fridge whose expiry date has already passed.  I once went to a really strange store in Astoria, OR where every food item that was sold in the store was past the expiry date.

Another example is dating a stripper.  You know this can't work out but you delude yourself into thinking that this might be the exception.  Maybe she's not interested in your money.

In any event, this whole reconstruction of Marcion thing is stupid.  Let me show you how stupid it really is.  Here is Gilles Quispel's summary of two of the best works in the field.  He starts with Clabeaux's work and then moves on to Schmid's beginning with:

The second publication which led me to reconsider this matter was Ulrich Schmid's 1993 Münster dissertation (published in 1995) on Marcion's text of Paul. Schmid followed in the footsteps of Clabeaux: he examined and discussed all of the variants attributed to Marcion by the Catholic heresy hunters. He too concluded that Tertullian consulted a Greek (not a Latin) text. Contrary to the received opinion, Schmid also concluded that Marcion's interventions in the text to remove the so-called “Judaistic” interpolations were much less numerous than one would suppose. Schmid based his conclusion on the fact that most of the variants in Marcion's text which depart from the now-accepted text of the Pauline epistles are also attested elsewhere, notably in Catholic sources, and are — upon examination — not tendentious. The influence of Marcion on the Biblical manuscripts of the Catholic Church is, therefore, minimal, and has often been overrated in the past. In fact, Schmid concluded that the text which Marcion used was essentially the text of Paul as the church of Rome in Marcion's time. The manuscripts in use in Rome in the 140's cannot have differed much from other manuscripts elsewhere in the early church at that time; like them, they must have suffered from scribal errors (like haplography or dittography), and must have undergone redactional corrections. But they probably also preserved ancient readings which have been neglected by textual critics and editors of the New Testament, readings which might, in some cases, be part of the most ancient recoverable text of Paul. Many of these variants are also found in Codex Bezae (D) and the Vetus Latina manuscripts of Paul – that is, in the “Western” text. Other variants, however, are not found in the “Western” text; therefore, I will call this pre-Marcionite text of the Christian congregation in Rome “pre-Western,” for it appears to antedate the creation of what we now call the “Western” text.

It is here that the significance of Marcion as a witness to the text of the New Testament becomes apparent. If, as both Clabeaux and Schmid have independently found, Marcionite revisions of the New Testament text were very minor, then Marcion's text would be a valuable witness to the text of the New Testament as known in Rome, prior to 144 (the date of Marcion's expulsion from the Roman church). This means that the manuscript Marcion used is even older than what is usually regarded as the “oldest” extant manuscript of Paul's writings: P 46 (~ 200 CE from Egypt) [Quispel Marcion and the Text of the New Testament in Gnostica, Judaica, Catholica p 273].

Now I have to stop here because this is the most tolerable part of the argument (even though I still there there are stupid parts of the logic here).  But I want to break off the text because I want to take the time to examine how someone both insightful and dumb in the same analysis.

Let's start from the end.  P 46 is likely a forgery.  The provenance is unknown.  The person who manufactured this codex was obviously experimenting with the process for he miscalculated how many pages he would need to complete the task so he starts making his letters bigger.  The handwriting evidence is inconclusive. It's a fishy document.  Much fishier than the Mar Saba letter of Clement.  But because it helps with an early dating for the canon all the conservative scholars are in love with the text.

Now I agree with the idea that Marcion's text probably didn't differ very much from the New Testament canon that was used in the Church c. 144 CE.  But why does Schmid focus on Marcion 'adding' material?  Why isn't the door left open to the possibility that the Catholic Church deliberately 'added' things to the Marcionite canon to counter certain doctrines of the original Church (= Marcionite Christianity) which this new 'ecumenical faith' developing out of Rome wanted to curb?  I see no evidence to prefer the idea that Marcion deleted things to the latter.  It's just convenient to get your PhD published. It's what you have to say in order to become a 'player' in the field of early Christianity rather than being relegated to 'blogging' and other 'out in the wilderness' options.

It reminds me of dating strippers again and hearing them tell you that they 'want you so badly' and various other X-rated text messages.  But do they really 'want your cock' or is that just what is required to put food on the table for this single mother?  I always divided the strippers into those who knew it was bullshit and those who were incapable of separating personal necessity from the truth.  The latter are like most scholars whores of the soul.  The former are a rarity and capable of redemption.

There are more strippers who will be saved in the hereafter than scholars.  Just ask Mary Magdalene.

Half an hour up.  Will return to write part 2.

Towards Making the Case that Most Scholarship on Early Christianity is Stupid

I have been working on a new paper that I am writing with the hopes of publishing it in an academic journal.  I haven't been posting much here because I have been rather busy at my day job which leaves me only a few hours a day to work on the monograph.  The subject of the article will be my contention that Clement's New Testament canon is related to the Marcionite New Testament canon.  For readers of my blog this is of course nothing new.  Yet it is quite a different thing trying to put together a coherent argument with the limitations of a journal publication in mind.

As always I want to do too much with it.  When it comes to writing papers, I sometimes feel like a prisoner entering a bordello.  I have for so long abstained that I want to do it all.  I am not in the 'business' of writing papers either.  I am not trying to make a name for myself, further my career.  The only thing that is staring me in the face is my own mortality to be quite frank.

On the one hand I don't know why any of these things should matter.  Will anyone read my little paper even if I manage to get it published?  Probably not.  And it's not like I have the power to stop the full locomotive of scholarship from its general propulsion in what I often thing is the wrong direction.  So why spend the two hours a day I have to enjoy live writing the monograph?

I guess the ultimate reason is that Marcion has always mattered to me.  It is difficult to explain.  I suppose on some level, I always thought that Christian theology is senseless and that it couldn't have always been so.  In a strange sense I guess, I have always been a rationalist trapped in a foolish body.

There are days that I am so elated with my discoveries that it quite literally gets me through the day with a big grin on my face.  I am never so sure how things will turn out so perhaps just getting something published might one day develop into something I hadn't quite predicted ahead of time.  Who knows.

In any event, the more I look at Ulrich Schmid's study of the Apostolikon (= the Marcionite version of the Pauline letters) the more I can poke holes at his thesis.  The paper is starting to take shape as a critique of his methodology and I am really worried about that because I really like Schmid as a man.  He was so nice to me I don't like the idea of falling in the trap of each successive generation of scholarship having to make a name for itself by taking aim at established truths.

Here's the basic dilemma though.  Schmid rejects the Dialogues of Adamantius as hopelessly corrupt but someone fails to see that Tertullian's Against Marcion isn't much better.  Just look at the introduction and you see we have have a third century document which went through at least four rewrites to get the current form.  There were clearly more than one author presumably more than one text of the New Testament.  The text has been translated from Greek to Latin (and I presume there was an original Syriac text).

Yet even beyond this Schmid - and everyone else before and after him - is taking the text as something it isn't.  Against Marcion is not a 'study' of the Marcionite New Testament.  It is a polemic where the author is denigrating an opposing tradition.  There is no 'purity' here.  The text hasn't put on gloves to avoid contaminating the evidence.  There are Catholic readings mixed in with Marcionite readings and likely the Old Syriac edition of the New Testament too (from the original author).  How then can Schmid hope to preserve a line by line account of the Marcionite Apostolikon?

I think I learned something from doing much the same thing with Clement of Alexandria's writings (even though this by comparative standards is a much 'purer' study at least theoretically because it is the study of Clement's citations of the New Testament rather than alleged citations of this material from the writing of an opponent whose writings survive in another language!).  I have to hold myself back from describing the whole endeavor of Schmid and others as utterly stupid if only because these men have spent so many years of their lives on these projects and they are such nice people.  Nevertheless the whole endeavor at least is stupid.

There are so many examples of why it is stupid to think that Tertullian and Epiphanius preserve for us anything more than a common anti-Marcionite textual tradition.  We see the same thing emerge with respect to citations of Hegesippus's Hypomnemata in authors stretching from Irenaeus to Epiphanius.  I am always losing things.  Usually I throw something by accident in the garbage and then I have dump out the bag in order to retrieve it.  I usually find the thing I am looking for but by the time I pull it out of the garbage it has liquid, coffee grinds, noodles and the like attached to it.

If I lost a sandwich in the garbage and decided it was worth digging through to retrieve it, would I think it would be a good idea to eat again with all sorts of other foul things all over it?  Why then does it make sense to people to piece together the precious Marcionite New Testament from a Latin translation of an original polemic which changed hands several times?  The original report was probably less than reliable.  It wasn't a 'study' for crying out loud any more than Mein Kampf should be counted a 'study' of the Jewish sojourn in Europe.

I think I have found a much better way to piece it all together ...

Another Implicit Reference to Fire Baptism in Alexandria

But we say that the fire sanctifies not flesh, but sinful souls; meaning not the all-devouring vulgar fire but that of wisdom, which pervades the soul passing through the fire. [Clement Stromata 7.6]

Clement Allusions (and Silences) Through the First Half of the Anonymous Epistle of the Canon

The Anonymous Epistle (a.k.a. 'to the Ephesians')

1.1 Paul, an apostle of Christ Jesus by the will of God. To God’s holy people in Ephesus, the faithful in Christ Jesus:

2 Grace and peace to you from God our Father and the Lord Jesus Christ. Praise for Spiritual Blessings in Christ

3 Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.

4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love

5 he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will—

6 to the praise of his glorious grace, which he has freely given us in the One he loves.

7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace

8 that he lavished on us. With all wisdom and understanding,

9 he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ,

10 to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ.

11 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will,

12 in order that we, who were the first to put our hope in Christ, might be for the praise of his glory.

13 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit,

14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.

15 For this reason, ever since I heard about your faith in the Lord Jesus and your love for all God’s people,

16 I have not stopped giving thanks for you, remembering you in my prayers.

17 I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.

18 I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people,

19 and his incomparably great power for us who believe. That power is the same as the mighty strength

20 he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms,

21 far above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come.

22 And God placed all things under his feet and appointed him to be head over everything for the church,

23 which is his body, the fullness of him who fills everything in every way.

2.1 As for you, you were dead in your transgressions and sins,

2 in which you used to live when you followed the ways of this world and the prince of the power of the air, the spirit that now worketh in the children of disobedience.

3 All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. For we also were once children of wrath, even as others; 

4 but God, being rich in mercy, for the great love wherewith He loved us,

5 when we were now dead in trespasses, quickened us together with Christ —it is by grace you have been saved.

6 And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus,

7 in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus.

8 For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God.

9 not by works, so that no one can boast.

10 For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do. Jew and Gentile Reconciled Through Christ

11 Therefore, remember that formerly you who are Gentiles by birth and called “uncircumcised” by those who call themselves “the circumcision” (which is done in the body by human hands)—

12 remember that at that time you were separate from Christ, excluded from citizenship in Israel and strangers to the covenants of the promise, without hope and without God in the world.

13 But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.

14 For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility,

15 by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace,

16 and in one body to reconcile both of them to God through the cross, by which he put to death their hostility.

17 He came and preached peace to you who were far away and peace to those who were near.

18 For through him we both have access to the Father by one Spirit.

19 Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household,

20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief corner stone 

21 in whom the whole building, fitly joined together, groweth into an holy temple of God.

22 And in him you too are being built together to become a dwelling in which God lives by his Spirit.

3.1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles

2 Surely you have heard about the administration of God’s grace that was given to me for you,

3 By revelation the mystery was made known to me - as I wrote before in brief

4 in accordance with which, when you read, you may understand my knowledge in the mystery of Christ -

5 which in other ages was not made known to the sons of men, as it is now revealed to His holy apostles and prophets. 

6 This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.

7 I became a servant of this gospel by the gift of God’s grace given me through the working of his power.

8 Although I am less than the least of all the Lord’s people, this grace was given me: to preach to the Gentiles the boundless riches of Christ,

9 and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created All things.

10 are dispensed from heaven for good, that by the Church may be made known the manifold wisdom of God should be made known to the rulers and authorities 

11 according to the eternal foreknowledge, which He purposed in Christ.Jesus our Lord.

12 In him and through faith in him we may approach God with freedom and confidence.

13 I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.

14 For this reason I kneel before the Father,

15 from whom every family in heaven and on earth derives its name.

16 I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being,

17 so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love,

18 may have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ,

19 and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God. 

20 Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us,

21 to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen.

Revelant Ante-Nicene Patristic References

Ephesians 1, 1 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 11 § 12 (p.698, l.12 - *) BP1; 5 11 § 12 (p.698, l.12) BP1

Ephesians 1. 2 no ante-Nicene references

Ephesians 1, 3 Origenes In Leuiticum homiliae XVI (latine interprete Rufino) BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 16 1 (p.492, l.22 - <) BP3 16 1 (p.493, l.1 - <) BP3

Eph 1.3 Origenes In Lucam homiliae XXXIX (latine Hieronymo interprete) RAUER M., 2e éd., GCS 49 (1959), 1-222. 39 (p.218, l.24 - <) BP3

Eph 1.3 Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) KLOSTERMANN E., BENZ E., GCS 38 (1933). 42 (p.86, l.3) BP3; 72 (p.168, l.17 - <) BP3

Eph 1.3 Ignatius Antiochenus Epistula ad Ephesios FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd., Tübingen 1956, 82-88. (p.82, l.4) BP1

Ephesians 1, 4 Euangelium ueritatis MALININE M., PUECH H.-Ch., QUISPEL G., Evangelium veritatis, Zürich 1956. (p.11, l.1) BP1

Eph 1.4 Excerpta e Theodoto SAGNARD F., SC 23 (1948). 41 § 2 (p.146, l.5 - *) BP1

Eph 1.4 or it were no longer seemly that the friend of God, whom God has fore-ordained before the foundation of the world Ephesians 1:4-5 to be enrolled in the highest adoption, should fall into pleasures or fears, and be occupied in the repression of the passions. For I venture to assert, that as he is predestinated through what he shall do, and what he shall obtain, so also has he predestinated himself by reason of what he knew and whom he loved; not having the future indistinct, as the multitude live, conjecturing it, but having grasped by gnostic faith what is hidden from others. And through love, the future is for him already present. Clemens Alexandrinus Paedagogus STAEHLIN O., 2e éd., GCS 12 (1936), 89-292. 1 59 § 3 (p.125, l.11) BP1

Eph 1.4 Clemens Alexandrinus Protrepticus MONDESERT C., PLASSART A., 2e éd., SC 2 (1949). 6 § 4 (p.59, l.24) BP1

Eph 1.4 Clemens Alexandrinus Stromata STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 6 76 § 3 (p.469, l.25) BP1 7 107 § 5 (p.76, l.15) BP1

Eph 1.4 Origenes De principiis CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 3 5 § 4 (p.224, l.101 - <) BP3

Eph 1.4 Origenes De oratione KOETSCHAU P., GCS 3 (1899), 297-403. 5 § 5 (p.310, l.13 - <) BP3; 6 § 5 (p.315, l.11) BP3

Eph 1.4 Origenes Libri X in Canticum canticorum BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). 2 (p.157, l.17 - <) BP3

Ephesians 1, 5 Acta Pauli A SCHMIDT C., Praxeis Paulou, Acta Pauli nach dem Papyrus der Hamburger Staats- und Universitäts-Bibliothek, Glückstadt - Hamburg 1936, 22-60. (p.28, l.28) BP1

Eph 1.5 Therefore in substance and idea, in origin, in pre-eminence, we say that the ancient and Catholic Church is alone, collecting as it does into the unity of the one faith— which results from the peculiar Testaments, or rather the one Testament in different times by the will of the one God, through one Lord— those already ordained, whom God predestinated, knowing before the foundation of the world that they would be righteous Clemens Alexandrinus Stromata STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 6 76 § 3 (p.469, l.25) BP1 7 107 § 5 (p.76, l.15) BP1

Eph 1.5 Origenes Commentarii in Iohannem PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 19 § 28 (p.304, l.5) BP3

Eph 1.5 Origenes De oratione KOETSCHAU P., GCS 3 (1899), 297-403. 5 § 5 (p.310, l.13 - <) BP3

Eph 1.5 Origenes In Lucam homiliae XXXIX (latine Hieronymo interprete) RAUER M., 2e éd., GCS 49 (1959), 1-222. 5 (p.31, l.23) BP3

Eph 1.5 Origenes Libri X in Canticum canticorum BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). 2 (p.157, l.17 - <) BP3

Ephesians 1, 6 Acta Pauli B VOUAUX L., Les Actes de Paul et ses lettres apocryphes, Paris 1913, 143-247 ; 253 ; 278-314. 2 § 1 (p.148, l.1) BP1

Eph 1.6 Epistula Barnabae FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd., Tübingen 1956, 10-34. 3 § 6 (p.12, l.24) BP1

Eph 1.6 Iustinus martyr Dialogus cum Tryphone ARCHAMBAULT G., Justin, Dialogue avec Tryphon, 2 t. (Textes et documents pour l'étude historique du christianisme), Paris 1909. 137 § 2 (p.292, l.8) BP1

Eph 1.6 Ignatius Antiochenus Epistula ad Smyrnaeos FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd. Tübingen 1956, 105-110. (p.105, l.25) BP1

Ephesians 1, 7 Origenes In librum Iudicum homiliae IX (latine interprete Rufino) BAEHRENS W.A., GCS 30 (1921), 464-522. 7 2 (p.507, l.6) BP3

Ephesians 1,8 no ante-Nicene witnesses

Ephesians 1, 9 For if He made water wine at the marriage, He did not give permission to get drunk. He gave life to the watery element of the meaning of the law, filling with His blood the doer of it who is of Adam, that is, the whole world; supplying piety with drink from the vine of truth, the mixture of the old law and of the new word, in order to the fulfilment of the predestined time. Clemens Alexandrinus Paedagogue STAEHLIN O., 2e éd., GCS 12 (1936), 89-292. 2 29 § 1 (p.174, l.4) BP1

Eph 1.9 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 1 (p.712, l.15) BP1

Eph 1.9 Tertullianus De monogamia DEKKERS E., CCL 2 (1954), 1229-1253. 5 § 2 (p.1234, l.10) BP1

Ephesians 1, 10 Epistula Apostolorum DUENSING H., in HENNECKE E., SCHNEEMELCHER W., Neutestamentliche Apokryphen, 1, Evangelien, 3e éd., Tübingen 1959, 127-155. § 13 (p.133, l.4) BP1

Eph 1,10 Iustinus martyr Aduersus Marcionem in IRENAEVS LVGDVNENSIS, Aduersus haereses, ROUSSEAU A., SC 100,2 (1965), 440. (p.440, l.33) BP1

Eph 1.10 Irenaeus Lugdunensis Demonstratio FROIDEVAUX L.M., SC 62 (1959). 30 (p.80, l.10) BP1; 32 (p.82, l.10) BP1; 33 (p.84, l.1) BP1; 37 (p.91, l.8) BP1; 95 (p.163, l.6) BP1; 99 (p.169, l.10) BP1

Eph 1.10 Clemens Alexandrinus Paedagogus STAEHLIN O., 2e éd., GCS 12 (1936), 89-292. 2 29 § 1 (p.174, l.4) BP1

Eph 1.10 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 1 (p.712, l.15) BP1; 5 19 § 11 (p.723, l.17) BP1

Eph 1.10 Tertullianus De monogamia DEKKERS E., CCL 2 (1954), 1229-1253. 5 § 2 (p.1234, l.10) BP1; 11 § 4 (p.1244, l.26) BP1

Eph 1.10 Origenes In Iesu Nave homiliae XXVI (latine Rufino interprete) BAEHRENS W.A., GCS 30 (1921), 286-463. 7 5 (p.332, l.18) BP3

Eph 1.10 Origenes In Leuiticum homiliae XVI (latine interprete Rufino) BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 3 5 (p.309, l.6) BP3

Ephesians 1, 11 Origenes In Iesu Nave homiliae XXVI (latine Rufino interprete) BAEHRENS W.A., GCS 30 (1921), 286-463. 23 2 (p.441, l.20 - < )) BP3; 23 3 (p.442, l.13 - <) BP3

Ephesians 1, 12 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 3 (p.713, l.13) BP1

Eph 1.12 Origenes In Iesu Nave homiliae XXVI (latine Rufino interprete) BAEHRENS W.A., GCS 30 (1921), 286-463. 23 2 (p.441, l.20 - < )) BP3

Ephesians 1, 13 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 4 (p.713, l.19) BP1

Eph 1.13 Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) KLOSTERMANN E., BENZ E., GCS 38 (1933). 63 (p.146, l.4 - /) BP3; 78 (p.186, l.31; 78 (p.187, l.25 - P) BP3; 78 (p.188, l.19 - P) BP3; 99 (p.217, l.27 - >) BP3

Ephesians 1, 17 Epistula Barnabae FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd., Tübingen 1956, 10-34. 21 § 5 (p.33, l.24) BP1

Eph 1.17 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 5 (p.713, l.26) BP1

Eph 1.17 Origenes Commentarii in Iohannem PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 10 § 266 (p.215, l.28) BP3

Eph 1.17 Origenes Commentarii in Matthaeum, libri X-XVII KLOSTERMANN E., BENZ E., GCS 40 (1935). 12 10 (p.85, l.12) BP3

Ephesians 1, 18 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 5 (p.713, l.2) BP1

Eph 1.18 Hippolytus Romanus De benedictionibus Isaaci et Iacobi et Moysis (georg.et arm.) BRIERE M., MARIES L., MERCIER B.-Ch., PO 27, 1-2 (1954). 2 (p.162, l.8) BP2

Eph 1.18 Origenes De principiis CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 1 1 § 9 (p.110, l.299) BP3

Eph 1.18 Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) KLOSTERMANN E., BENZ E., GCS 38 (1933). 59 (p.133, l.24 - >) BP3

Ephesians 1, 19 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 6 (p.714, l.8) BP1

Eph 1.19 Origenes Commentarii in Iohannem PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 32 § 111 (p.441, l.28) BP3

Eph 1.19 Origenes Homiliae in Ieremiam (gr.) HUSSON P., NAUTIN P., SC 232 (1976) : homélies 1-11 ; SC 238 (1977) : homélies 12-20.39. 1 9 (p.216, l.11 - >) BP3

Eph 1.19 Origenes In Lucam homiliae XXXIX (latine Hieronymo interprete) RAUER M., 2e éd., GCS 49 (1959), 1-222. 6 (p.38, l.23) BP3

Ephesians 1, 20 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 3 21 § 3 (p.537, l.19) BP1

Eph 1.20 Tertullianus De anima WASZINK J.H., CCL 2 (1954), 781-869. 55 § 3 (p.862, l.19) BP1

Eph 1.20 Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) KLOSTER

Ephesians 1, 21 Clemens Alexandrinus Eclogae ex scripturis propheticis STAEHLIN O., FRUECHTEL L., TREU U., 2e éd. GCS 17 (1970), 137-155. 57 § 4 (p.154, l.5) BP1

Eph 1.21 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 3 21 § 3 (p.537, l.19) BP1; 5 4 § 8 (p.673, l.20 - *) BP1

Eph 1.21 Tertullianus De idololatria REIFFERSCHEID A., WISSOWA G., CCL 2 (1954), 1101-1124. 18 § 8 (p.1120, l.3) BP1

Eph 1.21 Hippolytus Romanus (?) Refutatio omnium haeresium WENDLAND P., GCS 26 (1916). 7 20 § 3 (p.196, l.3 - *) BP2; 7 25 § 5 (p.203, l.19 - *) BP2

Eph 1.21 Origenes De pascha GUERAUD O., NAUTIN P., Origène, 2, Sur la Pâque, Paris 1979. 1 § 34 (p.220, l.18 - /) BP3

Eph 1.21 Origenes De principiis CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 1 5 § 1 (p.174, l.21 - < )) BP3

Eph 1.21 Origenes Commentarii in Iohannem PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 1 § 88 (p.19, l.29 - >) BP3 1 § 214 (p.38, l.18 - < /) BP3 1 § 215 (p.38, l.20 - <) BP3 1 § 216 (p.38, l.28 - < /) BP3 2 § 146 (p.79, l.19 - >) BP3 13 § 151 (p.249, l.23 - >) BP3

Eph 1.21 Origenes In Ezechielem homeliae XIV (latine interprete Hieronymo) BAEHRENS W.A., GCS 33 (1925), 319-454. 4 1 (p.360, l.22 - <) BP3

Eph 1.21 Origenes Commentarii in Matthaeum, libri X-XVII KLOSTERMANN E., BENZ E., GCS 40 (1935). 14 7 (p.290, l.12 - <) BP3 15 7 (p.366, l.15) BP3

Eph 1.21 Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) KLOSTERMANN E., BENZ E., GCS 38 (1933). 92 (p.209, l.12 - /) BP3

Eph 1.21 Contra Celsum BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 2 42 (p.382, l.28 - /) BP3; 8 48 (p.278, l.19 - /) BP3

Ephesians 1, 22 Clemens Alexandrinus Paedagogus STAEHLIN O., 2e éd., GCS 12 (1936), 89-292. 2 73 § 3 (p.202, l.13) BP1

Eph 1.22 Clemens Alexandrinus Stromata STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 5 38 § 2 (p.352, l.3) BP1

Eph 1.22 Tertullianus Aduersus Marcionem KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 6 (p.714, l.8) BP1

Eph 1.22 Hippolytus Romanus De benedictionibus Isaaci et Iacobi et Moysis (georg.et arm.) BRIERE M., MARIES L., MERCIER B.-Ch., PO 27, 1-2 (1954). 1 (p.106, l.12 - /) BP2

Eph 1.22 Origenes De principiis CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 3 5 § 6 (p.230, l.179 - /) BP3; 4 3 § 12 (p.388, l.356 - >) BP3; 4 4 § 4 (p.408, l.116) BP3

Eph 1.22 Origenes Commentarii in Iohannem PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 1 § 79 (p.18, l.11 - >) BP3

Eph 1.22 Origenes In Leuiticum homiliae XVI (latine interprete Rufino) BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 1 3 (p.284, l.16 - >) BP3; 7 2 (p.380, l.3 - >) BP3

Eph 1.22 Origenes Libri X in Canticum canticorum BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). 2 (p.135, l.7 - >) BP3 2 (p.152, l.18 - /) BP3 3 (p.173, l.27 - P) BP3 3 (p.197, l.3 - >) BP3

Eph 1.22 Origenes Commentarii in Matthaeum, libri X-XVII KLOSTERMANN E., BENZ E., GCS 40 (1935). 13 24 (p.246, l.13 - >) BP3

Eph 1.22 Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) KLOSTERMANN E., BENZ E., GCS 38 (1933). 55 (p.126, l.30 - >) BP3; 73 (p.172, l.22 - >) BP3; 77 (p.186, l.9 - >) BP3; 113 (p.236, l.6 - /) BP3

Ephesians 1, 23 Hippolytus Romanus (?) Refutatio omnium haeresium WENDLAND P., GCS 26 (1916). 6 32 § 4 (p.160, l.17 - *) BP2

Eph 1.23 Origenes De principiis CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 3 5 § 6 (p.230, l.179 - /) BP3 4 4 § 4 (p.408, l.116) BP3

Eph 1.23 Origenes Commentarii in Iohannem PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 1 § 79 (p.18, l.11 - >) BP3

Eph 1.23 Origenes In Leuiticum homiliae XVI (latine interprete Rufino) BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 1 3 (p.284, l.16 - >) BP3; 7 2 (p.380, l.3 - >) BP3

Eph 1.23 Origenes Libri X in Canticum canticorum BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). 2 (p.135, l.7 - >) BP3 2 (p.152, l.18 - /) BP3

Eph 1.23 Origenes Commentarii in Matthaeum, libri X-XVII KLOSTERMANN E., BENZ E., GCS 40 (1935). 13 24 (p.246, l.13 - >) BP3

Eph 1.23 Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) KLOSTERMANN E., BENZ E., GCS 38 (1933). 55 (p.126, l.30 - >) BP3 73 (p.172, l.22 - >) BP3 77 (p.186, l.9 - >) BP3

Eph 1.23 Ignatius Antiochenus Epistula ad Ephesios FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd., Tübingen 1956, 82-88. (p.82, l.4) BP1

Ephesians 2, 1 CPL14 - CPL14 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (1) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 7 (p.714, l.15) BP1 

Ephesians 2, 2  Clemens Alexandrinus Protrepticus MONDESERT C., PLASSART A., 2e éd., SC 2 (1949). 8 § 1 (p.62, l.5) BP1 207

(1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (2) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 7 (p.714, l.15) BP1 5 17 § 9 (p.714, l.9) BP1 229 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De principiis (1) Date: ca.229 - ca.230 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1482 Biblio: CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 2 11 § 6 (p.406, l.193 - <) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (4 work(s)) Origenes Homiliae in Ps. XXXVI (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1428 Biblio: PG 12, 1319-1368. 5 7 (p.1366) BP3 In Ezechielem homeliae XIV (latine interprete Hieronymo) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1441 Biblio: BAEHRENS W.A., GCS 33 (1925), 319-454. 4 1 (p.360, l.24 - <) BP3 In Iesu Nave homiliae XXVI (latine Rufino interprete) (2) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1420 Biblio: BAEHRENS W.A., GCS 30 (1921), 286-463. 13 1 (p.371, l.22 - <) BP3 14 1 (p.375, l.19) BP3 In librum Iudicum homiliae IX (latine interprete Rufino) (3) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1421 Biblio: BAEHRENS W.A., GCS 30 (1921), 464-522. 3 1 (p.481, l.9) BP3 3 3 (p.483, l.3) BP3 7 2 (p.508, l.1) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes Commentarii in Matthaeum, libri X-XVII (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 40 (1935). 13 8 (p.201, l.15 - <) BP3 Contra Celsum (1) Date: ca.248 - ca.249 Genre: Controversy Theme: Faith and Christian Reflection Clavis: 1476 Biblio: BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 7 52 (p.136, l.11) BP3

Ephesians 2, 3 CANT211 - CPL30 101 (1 pole(s)) Anonyma (1 ancient author(s)) Anonyma apocrypha (1 work(s)) Anonyma apocrypha Acta Pauli C (1) Date: ca.101 - ca.200 Genre: Acts Theme: Apocrypha Clavis: 211 Biblio: TESTUZ M., Papyrus Bodmer 10-12..., Correspondance apocryphe des Corinthiens et de l'Apôtre Paul (Bibliotheca Bodmeriana), Cologny - Genève 1959, 30-44. (p.38, l.11) BP1 190 (1 pole(s)) Alexandria (1 ancient author(s))

Eph 2.3 Clemens Alexandrinus STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 3 106 § 2 (p.245, l.10) BP1

Eph 2.3 Tertullianus Aduersus Hermogenem (1) Date: ca.198 - ca.206 Genre: Treatise Theme: Undetermined Clavis: 13 Biblio: KROYMANN Aem., CCL 1 (1954), 397-435. 12 § 2 (p.407, l.7) BP1 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (2) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 9 (p.714, l.8) BP1 5 17 § 9 (p.714, l.12) BP1 208 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus De anima (2) Date: ca.208 - ca.213 Genre: Treatise Theme: Undetermined Clavis: 17 Biblio: WASZINK J.H., CCL 2 (1954), 781-869. 16 § 7 (p.803, l.41) BP1 21 § 4 (p.813, l.27) BP1 217 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus De pudicitia (1) Date: ca.217 - ca.222 Genre: Treatise Theme: Christian life Clavis: 30 Biblio: DEKKERS E., CCL 2 (1954), 1281-1330. 17 § 14 (p.1316, l.56) BP1 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (4) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 20 § 217 (p.359, l.35 - <) BP3 20 § 217 (p.360, l.2) BP3 20 § 290 (p.370, l.31 - <) BP3 20 § 291 (p.371, l.2 - <) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Homiliae in Ieremiam (gr.) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1438 Biblio: HUSSON P., NAUTIN P., SC 232 (1976) : homélies 1-11 ; SC 238 (1977) : homélies 12-20.39. 5 14 (p.318, l.36 - <) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Contra Celsum (1) Date: ca.248 - ca.249 Genre: Controversy Theme: Faith and Christian Reflection Clavis: 1476 Biblio: BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 4 72 (p.362, l.15 - <) BP3

Ephesians 2, 4 And since God pities richly, being good, and giving commands by the law and the prophets, and more nearly still by the appearance of his Son, saving and pitying, as was said, those who have found mercy; and properly the greater pities the less; and a man cannot be greater than man, being by nature man; but God in everything is greater than man; if, then, the greater pities the less, it is God alone that will pity us. Clemens Alexandrinus Stromata STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 2 73 § 3 (p.151, l.27) BP1

But God has no natural relation to us, as the authors of the heresies will have it; neither on the supposition of His having made us of nothing, nor on that of having formed us from matter; since the former did not exist at all, and the latter is totally distinct from God unless we shall dare to say that we are a part of Him, and of the same essence as God 2 74 § 1 (p.152, l.15) BP1

And this is the greatest proof of the goodness of God: that such being our relation to Him, and being by nature wholly estranged, He nevertheless cares for us. For the affection in animals to their progeny is natural, and the friendship of kindred minds is the result of intimacy.. But the mercy of God is rich toward us, who are in no respect related to Him; I say either in our essence or nature, or in the peculiar energy of our essence, but only in our being the work of His will.2 75 § 2 (p.152, l.21) BP1

Ephesians 2, 5 Clemens Alexandrinus Protrepticus 27 § 2 (p.82, l.9) BP1

Eph 2.5 Stromata (3) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 2 47 § 3 (p.138, l.7) BP1 3 63 § 3 (p.225, l.11) BP1

For inquiry was obscure and dim; but the grace of knowledge is from Him by the Son 5 7 § 2 (p.329, l.28) BP1

245 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Libri X in Canticum canticorum (1) Date: ca.245 - ca.246 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1433 Biblio: BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). 3 (p.222, l.30 - <) BP3

Ephesians 2, 6 CPG1411 - CPG1476 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (3 work(s)) Origenes In Exodum homiliae XIII (latine Rufino interprete) 2nd � (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1414 Biblio: BAEHRENS W.A., GCS 29 (1920), 145-279. 5 2 (p.186, l.18 - <) BP3 In Genesim homiliae XVI (latine Rufino interprete) (1) Date: ca.239 - ca.242 Genre: - Theme: Exegesis, Scripture Commentaries Clavis: 1411 Biblio: BAEHRENS W.A., GCS 29 (1920), 1-144. 1 13 (p.16, l.8 - <) BP3 In Iesu Nave homiliae XXVI (latine Rufino interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1420 Biblio: BAEHRENS W.A., GCS 30 (1921), 286-463. 8 4 (p.339, l.21 - <) BP3 245 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Libri X in Canticum canticorum (1) Date: ca.245 - ca.246 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1433 Biblio: BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). 3 (p.222, l.30 - <) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes Commentarii in Matthaeum, libri X-XVII (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 40 (1935). 10 14 (p.18, l.21 - <) BP3 Contra Celsum (1) Date: ca.248 - ca.249 Genre: Controversy Theme: Faith and Christian Reflection Clavis: 1476 Biblio: BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 8 22 (p.224, l.18 - <) BP3

Ephesians 2, 7 CPG1416 - CPG1482 229 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De principiis (1) Date: ca.229 - ca.230 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1482 Biblio: CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 2 3 § 5 (p.262, l.191 - <) BP3 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (2) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 13 § 351 (p.281, l.21 - <) BP3 19 § 88 (p.314, l.13) BP3 234 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De oratione (1) Date: ca.234 - ca.235 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1477 Biblio: KOETSCHAU P., GCS 3 (1899), 297-403. 27 § 15 (p.374, l.7 - <) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes In Leuiticum homiliae XVI (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1416 Biblio: BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 7 6 (p.389, l.9) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Matthaeum, libri X-XVII (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 40 (1935). 15 31 (p.445, l.11) BP3

Ephesians 2, 8 CPG1350 - CPG1350 1 (1 pole(s)) Anonyma (1 ancient author(s)) Anonyma apocrypha (1 work(s)) Anonyma apocrypha Odae Salomonis (1) Date: ca.1 - ca.200 Genre: Poetry Theme: Apocrypha Clavis: 1350 Biblio: HARRIS R., MINGANA A., The Odes and Psalms of Solomon, 2, The translation, 2e éd., Manchester 1920. 9 § 5 (p.260, l.3) BP1

Ephesians 2, 10 CPG1411 - CPL14 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (2) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 11 (p.715, l.23) BP1 5 17 § 15 (p.716, l.9) BP1 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes In Genesim homiliae XVI (latine Rufino interprete) (1) Date: ca.239 - ca.242 Genre: - Theme: Exegesis, Scripture Commentaries Clavis: 1411 Biblio: BAEHRENS W.A., GCS 29 (1920), 1-144. 1 12 (p.14, l.5) BP3

Ephesians 2, 11 CPG1420 - CPL14 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (1) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 12 (p.715, l.2) BP1 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes In Iesu Nave homiliae XXVI (latine Rufino interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1420 Biblio: BAEHRENS W.A., GCS 30 (1921), 286-463. 20 6 (p.426, l.9 - <) BP3

Ephesians 2, 12  Clemens Alexandrinus (2 work(s)) Clemens Alexandrinus Protrepticus (1) Date: ca.190 - ca.215 Genre: Undetermined Theme: Faith Clavis: 1375 Biblio: MONDESERT C., PLASSART A., 2e éd., SC 2 (1949). 23 § 2 (p.78, l.16) BP1

Eph 2.12 Clemens Alexandrinus Stromata (1) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 2 75 § 1 (p.152, l.19)

Eph 2.12 Tertullianus Aduersus Marcionem (3) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 11 § 13 (p.698, l.12) BP1 5 17 § 12 (p.715, l.2) BP1 5 17 § 12 (p.715, l.13) BP1 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (2) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 6 § 27 (p.112, l.13) BP3 10 § 193 (p.204, l.9) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (4 work(s)) Origenes Homiliae in Ieremiam (gr.) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1438 Biblio: HUSSON P., NAUTIN P., SC 232 (1976) : homélies 1-11 ; SC 238 (1977) : homélies 12-20.39. 4 2 (p.260, l.13) BP3 In Exodum homiliae XIII (latine Rufino interprete) 2nd � (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1414 Biblio: BAEHRENS W.A., GCS 29 (1920), 145-279. 7 4 (p.209, l.16 - <) BP3 In Iesu Nave homiliae XXVI (latine Rufino interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1420 Biblio: BAEHRENS W.A., GCS 30 (1921), 286-463. 20 6 (p.426, l.9 - <) BP3 In Lucam homiliae XXXIX (latine Hieronymo interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1451 Biblio: RAUER M., 2e éd., GCS 49 (1959), 1-222. 33 (p.186, l.11) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (3 work(s)) Origenes Commentarii in Matthaeum, libri X-XVII (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 40 (1935). 10 16 (p.21, l.11) BP3 Commentarii in Matthaeum, libri XII-XIII (lat.) (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 117 (p.249, l.6) BP3 Contra Celsum (5) Date: ca.248 - ca.249 Genre: Controversy Theme: Faith and Christian Reflection Clavis: 1476 Biblio: BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 2 78 (p.472, l.21) BP3 5 33 (p.100, l.37) BP3 8 5 (p.186, l.5) BP3 8 5 (p.188, l.27) BP3 8 43 (p.266, l.4) BP3

Ephesians 2, 13 CPG1451 - CPL14 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (3) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 12 (p.715, l.10) BP1 5 17 § 14 (p.716, l.2) BP1 5 17 § 16 (p.716, l.20) BP1 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes In Lucam homiliae XXXIX (latine Hieronymo interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1451 Biblio: RAUER M., 2e éd., GCS 49 (1959), 1-222. 33 (p.186, l.7) BP3

Ephesians 2, 14 CPG1181 - CPL14 101 (1 pole(s)) Anonyma (1 ancient author(s)) Anonyma apocrypha (1 work(s)) Anonyma apocrypha Euangelium Thomae copticum (1) Date: ca.101 - ca.200 Genre: Gospel Theme: Apocrypha Clavis: 1181 Biblio: GUILLAUMONT A. et alii, L'Evangile selon Thomas, Paris 1959. § 22 (p.17, l.25) BP1

Eph 2.14 The concord of several, counting on the basis of the three with whom the Lord is found, may refer to the one Church, the one human being, the one race. Or perhaps the Lord in giving the Law was with the one people, the Jewish. When he was responsible for prophecy and sent Jeremiah to Babylon, 270 and further called people from the gentiles through prophecy, he gathered together the two peoples.Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 3 70 § 2 (p.228, l.1) BP1

For it follows that there is one unchangeable gift of salvation given by one God, through one Lord, benefiting in many ways. For which cause the middle wall which separated the Greek from the Jew is taken away, in order that there might be a peculiar people. And so both meet in the one unity of faith; and the selection out of both is one. And the chosen of the chosen are those who by reason of perfect knowledge are called [as the best] from the Church itself, and honoured with the most august glory— the judges and rulers— four-and-twenty (the grace being doubled) equally from Jews and Greeks. 6 106 § 4 (p.485, l.21) BP1

207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (2) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 14 (p.715, l.24) BP1 5 17 § 14 (p.716, l.27 - *) BP1 222 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De pascha (1) Date: ca.222 - ca.249 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1480 Biblio: GUERAUD O., NAUTIN P., Origène, 2, Sur la Pâque, Paris 1979. 2 § 46 (p.244, l.17) BP3 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (5) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 1 § 197 (p.36, l.10) BP3 19 § 156 (p.325, l.21 - <) BP3 20 § 347 (p.378, l.30 - <) BP3 28 § 156 (p.412, l.29 - <) BP3 28 § 159 (p.413, l.1) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (6 work(s)) Origenes Homiliae in Ieremiam (gr.) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1438 Biblio: HUSSON P., NAUTIN P., SC 232 (1976) : homélies 1-11 ; SC 238 (1977) : homélies 12-20.39. 17 4 (p.168, l.28) BP3 Homiliae in Ps. XXXVI (latine interprete Rufino) (2) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1428 Biblio: PG 12, 1319-1368. 2 1 (p.1329) BP3 2 4 (p.1333) BP3 In Ezechielem homeliae XIV (latine interprete Hieronymo) (2) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1441 Biblio: BAEHRENS W.A., GCS 33 (1925), 319-454. 1 3 (p.325, l.17) BP3 1 10 (p.333, l.22) BP3 In Genesim homiliae XVI (latine Rufino interprete) (1) Date: ca.239 - ca.242 Genre: - Theme: Exegesis, Scripture Commentaries Clavis: 1411 Biblio: BAEHRENS W.A., GCS 29 (1920), 1-144. 13 2 (p.114, l.17) BP3 In Iesu Nave homiliae XXVI (latine Rufino interprete) (4) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1420 Biblio: BAEHRENS W.A., GCS 30 (1921), 286-463. 1 4 (p.291, l.17 - <) BP3 14 1 (p.375, l.10 - <) BP3 17 3 (p.404, l.8 - <) BP3 21 2 (p.431, l.6) BP3 In Lucam homiliae XXXIX (latine Hieronymo interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1451 Biblio: RAUER M., 2e éd., GCS 49 (1959), 1-222. 38 (p.213, l.14 - <) BP3 245 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Libri X in Canticum canticorum (4) Date: ca.245 - ca.246 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1433 Biblio: BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). (p.84, l.12 - /) BP3 2 (p.119, l.17) BP3 2 (p.121, l.24) BP3 3 (p.214, l.1) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes Commentarii in Matthaeum, libri X-XVII (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 40 (1935). 12 25 (p.126, l.8) BP3 Commentarii in Matthaeum, libri XII-XIII (lat.) (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 121 (p.256, l.12 - /) BP3 Ephesians 2, 15 CPG1135 - CPL14 101 (1 pole(s)) Alexandria (1 ancient author(s)) Ptolemaeus Gnosticus (1 work(s)) Ptolemaeus Gnosticus Lettre �lora (1) Date: ca.101 - ca.200 Genre: Letter Theme: Gnosticism Clavis: 1135 Biblio: QUISPEL G., 2e éd. SC 24 (1966). 6 § 6 (p.68, l.4) BP1 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (2) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 15 (p.716, l.3) BP1 5 17 § 15 (p.716, l.7) BP1 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (1 work(s)) Hippolytus Romanus (?) Refutatio omnium haeresium (1) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 6 35 § 4 (p.164, l.24 - * >) BP2 229 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De principiis (1) Date: ca.229 - ca.230 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1482 Biblio: CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 1 3 § 7 (p.158, l.218) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes In Exodum homiliae XIII (latine Rufino interprete) 2nd � (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1414 Biblio: BAEHRENS W.A., GCS 29 (1920), 145-279. 5 5 (p.190, l.17 - /) BP3 In Leuiticum homiliae XVI (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1416 Biblio: BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 7 2 (p.380, l.8 - >) BP3

Ephesians 2, 16 CPG1025 - CPL14 101 (1 pole(s)) Anonyma (1 ancient author(s)) Anonyma apocrypha (1 work(s)) Anonyma apocrypha Euangelium Thomae copticum (1) Date: ca.101 - ca.200 Genre: Gospel Theme: Apocrypha Clavis: 1181 Biblio: GUILLAUMONT A. et alii, L'Evangile selon Thomas, Paris 1959. § 22 (p.17, l.25) BP1 190 (1 pole(s)) Alexandria (1 ancient author(s))

Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata (1) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 3 70 § 2 (p.228, l.1) BP1

 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (1) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 15 (p.716, l.13) BP1 222 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De pascha (1) Date: ca.222 - ca.249 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1480 Biblio: GUERAUD O., NAUTIN P., Origène, 2, Sur la Pâque, Paris 1979. 2 § 47 (p.246, l.4) BP3 98 (1 pole(s)) Apostolic Fathers (1 ancient author(s)) Ignatius Antiochenus (1 work(s)) Ignatius Antiochenus Epistula ad Smyrnaeos (1) Date: ca.98 - ca.117 Genre: Letter Theme: Pastoral Clavis: 1025 Biblio: FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd. Tübingen 1956, 105-110. 1 § 2 (p.106, l.15) BP1 

Ephesians 2, 17 It is we, we shall say--we who are the devotees of good, we who eagerly desire good things. Hear, then, ye who are far off, hear ye who are near: the word has not been hidden from any; light is common, it shines "on all men." No one is a Cimmerian in respect to the word. Let us haste to salvation, to regeneration; let us who are many haste that we may be brought together into one love, according to the union of the essential unity; and let us, by being made good, conformably follow after union, seeking after the good Monad.. Clemens Alexandrinus MONDESERT C., PLASSART A., 2e éd., SC 2 (1949). 88 § 2 (p.155, l.11) BP1

Eph 2.17 Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (1) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 16 (p.716, l.17) BP1 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (1 work(s)) Hippolytus Romanus (?) Refutatio omnium haeresium (1) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 5 8 § 22 (p.93, l.10 - *<) BP2 248 (1 pole(s)) Africa (1 ancient author(s)) Cyprianus episcopus Carthaginiensis (1 work(s)) Cyprianus episcopus Carthaginiensis Ad Quirinum (1) Date: ca.248 - ca.249 Genre: Treatise Theme: Exegesis, Scripture Commentaries Clavis: 39 Biblio: 2 27 (p.65, l.10 - <) BP2 Ephesians 2, 18 CPL14 - CPL39 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (1) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 16 (p.716, l.17) BP1 248 (1 pole(s)) Africa (1 ancient author(s)) Cyprianus episcopus Carthaginiensis (1 work(s)) Cyprianus episcopus Carthaginiensis Ad Quirinum (1) Date: ca.248 - ca.249 Genre: Treatise Theme: Exegesis, Scripture Commentaries Clavis: 39 Biblio: 2 27 (p.65, l.10 - <) BP2 Ephesians 2, 19 CPG1350 - CPL14 1 (1 pole(s)) Anonyma (1 ancient author(s)) Anonyma apocrypha (1 work(s)) Anonyma apocrypha Odae Salomonis (1) Date: ca.1 - ca.200 Genre: Poetry Theme: Apocrypha Clavis: 1350 Biblio: HARRIS R., MINGANA A., The Odes and Psalms of Solomon, 2, The translation, 2e éd., Manchester 1920. 3 § 6 (p.216, l.3) BP1 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (1) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 17 § 16 (p.716, l.19) BP1 222 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De pascha (1) Date: ca.222 - ca.249 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1480 Biblio: GUERAUD O., NAUTIN P., Origène, 2, Sur la Pâque, Paris 1979. 2 § 43 (p.238, l.23) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (2) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 32 (p.58, l.1 - /) BP3 139 (p.289, l.15 - >) BP3

Ephesians 2, 20 CPG1307 - CPL14 177 (1 pole(s)) Gaul (1 ancient author(s)) Irenaeus Lugdunensis (1 work(s)) Irenaeus Lugdunensis Demonstratio (1) Date: ca.177 - ca.200 Genre: Treatise Theme: Catechesis Clavis: 1307 Biblio: FROIDEVAUX L.M., SC 62 (1959). 6 (p.39, l.1) BP1 190 (1 pole(s)) Alexandria (1 ancient author(s))

Eph 2.20  Clemens Alexandrinus Stromata STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 6 95 § 2 (p.479, l.21) BP1

Eph 2.20  Tertullianus Aduersus Marcionem (4) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 4 39 § 6 (p.651, l.27) BP1 5 17 § 16 (p.716, l.2) BP1 5 17 § 16 (p.716, l.21) BP1 5 17 § 16 (p.716, l.22 - *) BP1 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (6) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 1 § 225 (p.39, l.33 - >) BP3 1 § 265 (p.47, l.6) BP3 6 § 219 (p.151, l.26) BP3 6 § 220 (p.151, l.30 - >) BP3 10 § 228 (p.209, l.20 - <) BP3 10 § 268 (p.216, l.11) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (3 work(s)) Origenes In Exodum homiliae XIII (latine Rufino interprete) 2nd � (2) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1414 Biblio: BAEHRENS W.A., GCS 29 (1920), 145-279. 9 3 (p.239, l.15) BP3 9 4 (p.241, l.8) BP3 In Iesu Nave homiliae XXVI (latine Rufino interprete) (2) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1420 Biblio: BAEHRENS W.A., GCS 30 (1921), 286-463. 9 1 (p.346, l.18 - <) BP3 13 4 (p.374, l.18 - <) BP3 In Leuiticum homiliae XVI (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1416 Biblio: BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 15 3 (p.491, l.4) BP3 245 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Libri X in Canticum canticorum (1) Date: ca.245 - ca.246 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1433 Biblio: BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). 2 (p.157, l.22 - <) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (2) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 29 (p.55, l.20) BP3 139 (p.287, l.20 - <) BP3 Contra Celsum (3) Date: ca.248 - ca.249 Genre: Controversy Theme: Faith and Christian Reflection Clavis: 1476 Biblio: BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 3 28 (p.66, l.8) BP3 5 33 (p.96, l.14 - >) BP3 8 19 (p.216, l.27 - <) BP3

Ephesians 2, 21 CPG1050 - CPG1476 101 (1 pole(s)) Anonyma (1 ancient author(s)) Anonyma apocrypha (1 work(s)) Anonyma apocrypha Epistula Barnabae (1) Date: ca.101 - ca.200 Genre: Epistle Theme: Apocrypha Clavis: 1050 Biblio: FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd., Tübingen 1956, 10-34. 6 § 15 (p.17, l.24) BP1

Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata (1) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 6 95 § 2 (p.479, l.21) BP1 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (1) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 10 § 228 (p.209, l.20 - <) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes In Leuiticum homiliae XVI (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1416 Biblio: BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 6 5 (p.367, l.4 - < /) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (2) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 30 (p.56, l.25 - >) BP3 31 (p.57, l.9 - /) BP3 Contra Celsum (1) Date: ca.248 - ca.249 Genre: Controversy Theme: Faith and Christian Reflection Clavis: 1476 Biblio: BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 3 28 (p.66, l.8) BP3 Ephesians 2, 22 CPG1050 - CPG1450 101 (1 pole(s)) Anonyma (1 ancient author(s)) Anonyma apocrypha (1 work(s)) Anonyma apocrypha Epistula Barnabae (1) Date: ca.101 - ca.200 Genre: Epistle Theme: Apocrypha Clavis: 1050 Biblio: FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd., Tübingen 1956, 10-34. 6 § 15 (p.17, l.24) BP1 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes In Iesu Nave homiliae XXVI (latine Rufino interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1420 Biblio: BAEHRENS W.A., GCS 30 (1921), 286-463. 13 1 (p.371, l.24 - <) BP3 In Leuiticum homiliae XVI (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1416 Biblio: BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 6 5 (p.367, l.4 - < /) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s))

Ephesians 3, 3 It is He who truly shows how we are to know ourselves. It is He who reveals the Father of the universe to whom He wills, and as far as human nature can comprehend. For no man knows the Son but the Father, nor the Father but the Son, and he to whom the Son shall reveal Him. Rightly, then, the apostle says that it was by revelation that he knew the mystery: As I wrote afore in few words, according as you are able to understand my knowledge in the mystery of Christ. Ephesians 3:3-4 According as you are able, he said, since he knew that some had received milk only, and had not yet received meat, nor even milk simply. The sense of the law is to be taken in three ways, — either as exhibiting a symbol, or laying down a precept for right conduct, or as uttering a prophecy. But I well know that it belongs to men [of full age] to distinguish and declare these things. For the whole Scripture is not in its meaning a single Myconos, as the proverbial expression has it; but those who hunt after the connection of the divine teaching, must approach it with the utmost perfection of the logical faculty. CPG1377 - CPG1899 190 (1 pole(s)) Alexandria (1 ancient author(s)) Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata (2) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 1 179 § 1 (p.109, l.29) BP1

Rightly, therefore, the divine apostle says, By revelation the mystery was made known to me (as I wrote before in brief, in accordance with which, when you read, you may understand my knowledge in the mystery of Christ), which in other ages was not made known to the sons of men, as it is now revealed to His holy apostles and prophets. Ephesians 3:3-5 Clement Stromata 5 60 § 1 (p.366, l.18) BP1 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (1 work(s)) Hippolytus Romanus (?) Refutatio omnium haeresium (1) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 7 26 § 7 (p.205, l.10 - *<) BP2

Ephesian3, 4 CPG1025 - CPG1377 190 (1 pole(s)) Alexandria (1 ancient author(s)) Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata (1) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 1 179 § 1 (p.109, l.29) BP1 98 (1 pole(s)) Apostolic Fathers (1 ancient author(s)) Ignatius Antiochenus (1 work(s)) Ignatius Antiochenus Epistula ad Ephesios (1) Date: ca.98 - ca.117 Genre: Letter Theme: Pastoral Clavis: 1025 Biblio: FUNK F.X., BIHLMEYER K., Die apostolischen Väter, Neubearbeitung der Funkschen Ausgabe, 2e éd., Tübingen 1956, 82-88. 12 § 2 (p.86, l.12) BP1 

Ephesians 3, 5 CPG1377 - CPG1899 190 (1 pole(s)) Alexandria (1 ancient author(s)) Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata (2) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 5 60 § 1 (p.366, l.18) BP1

Eph 3.5 For now that is clearly shown which was not made known to other ages, which is now revealed to the sons of men. Ephesians 3:5 For there was always a natural manifestation of the one Almighty God, among all right-thinking men; and the most, who had not quite divested themselves of shame with respect to the truth, apprehended the eternal beneficence in divine providence. In fine, then, Xenocrates the Chalcedonian was not quite without hope that the notion of the Divinity existed even in the irrational creatures. And Democritus, though against his will, will make this avowal by the consequences of his dogmas; for he represents the same images as issuing, from the divine essence, on men and on the irrational animals. Far from destitute of a divine idea is man, who, it is written in Genesis, partook of inspiration, being endowed with a purer essence than the other animate creatures. Hence the Pythagoreans say that mind comes to man by divine providence, as Plato and Aristotle avow; but we assert that the Holy Spirit inspires him who has believed. The Platonists hold that mind is an effluence of divine dispensation in the soul, and they place the soul in the body. For it is expressly said by Joel, one of the twelve prophets, And it shall come to pass after these things, I will pour out of My Spirit on all flesh, and your sons and your daughters shall prophesy. Joel 2:28 But it is not as a portion of God that the Spirit is in each of us. But how this dispensation takes place, and what the Holy Spirit is, shall be shown by us in the books on prophecy, and in those on the soul. But incredulity is good at concealing the depths of knowledge, according to Heraclitus; for incredulity escapes from ignorance. Clement Stromata 5 87 § 1 (p.383, l.20) BP1 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (1 work(s))

Eph 3.5 And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: "Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill thine inner man, and make to abound in thee the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil."  Hippolytus Romanus (?) Refutatio omnium haeresium (3) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 6 35 § 1 (p.164, l.10 - *< >) BP2 7 25 § 3 (p.203, l.7 - * >) BP2 7 26 § 7 (p.205, l.9 - * >) BP2 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (6) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 6 § 26 (p.112, l.1 - <) BP3 6 § 26 (p.112, l.6) BP3 6 § 28 (p.112, l.20 - <) BP3 13 § 305 (p.273, l.5 - <) BP3 13 § 314 (p.274, l.13) BP3 13 § 315 (p.274, l.23 - <) BP3 245 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Libri X in Canticum canticorum (1) Date: ca.245 - ca.246 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1433 Biblio: BAEHRENS W.A., GCS 33 (1925), LIII (page indiquée en chiffre arabe dans l'Index) ; 61-241 (y compris le fragment grec). 1 (p.100, l.25 - /) BP3 

Ephesians 3, 6 CPG1450 - CPG1453 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (5) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 6 § 26 (p.112, l.1 - <) BP3 6 § 27 (p.112, l.9 - <) BP3 6 § 28 (p.112, l.20 - <) BP3 13 § 315 (p.274, l.23 - <) BP3 13 § 333 (p.278, l.26) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 55 (p.128, l.2 - /) BP3

Ephesians 3, 8 CPG1437 - CPL14 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (1) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 18 § 1 (p.717, l.7) BP1 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes In Isaiam homiliae XXII (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1437 Biblio: BAEHRENS W.A., GCS 33 (1925), 242-289. 4 3 (p.261, l.7 - <) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes Commentarii in Matthaeum, libri X-XVII (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 40 (1935). 13 29 (p.260, l.1 - <) BP3 Contra Celsum (1) Date: ca.248 - ca.249 Genre: Controversy Theme: Faith and Christian Reflection Clavis: 1476 Biblio: BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 2 65 (p.438, l.11 - <) BP3

Ephesians 3, 9 CPG1177 - CPL14 101 (1 pole(s)) Anonyma (1 ancient author(s)) Anonyma apocrypha (1 work(s)) Anonyma apocrypha Euangelium ueritatis (1) Date: ca.101 - ca.200 Genre: Gospel Theme: Apocrypha Clavis: 1177 Biblio: MALININE M., PUECH H.-Ch., QUISPEL G., Evangelium veritatis, Zürich 1956. (p.7, l.15) BP1 207 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (4) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 18 § 1 (p.717, l.7) BP1 5 18 § 1 (p.717, l.9 - *) BP1 5 18 § 2 (p.717, l.18) BP1 5 18 § 3 (p.717, l.25 - *) BP1 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (1 work(s)) Hippolytus Romanus (?) Refutatio omnium haeresium (1) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 7 26 § 4 (p.204, l.18 - *) BP2 222 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Excerpta in Psalmum I (2) Date: ca.222 - ca.222 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1425 Biblio: ROBINSON J.A., The Philocalia of Origen, Cambridge 1893, 36,45-40,19 ; 40,22-41,5. (p.39, l.26 - /) BP3 (p.40, l.9 - /) BP3 229 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De principiis (2) Date: ca.229 - ca.230 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1482 Biblio: CROUZEL H., SIMONETTI M., SC 252 (1978) : livres 1 et 2 ; SC 268 (1980) : livres 3 et 4. 1 3 § 3 (p.146, l.65 - *) BP3 2 1 § 5 (p.244, l.164 - *) BP3 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (2) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 13 § 305 (p.273, l.4 - >) BP3 32 § 187 (p.451, l.26) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 138 (p.285, l.21 - >) BP3

Ephesians 3, 10 CPG1107 - CPL14 101 (1 pole(s)) Greek Apologists (1 ancient author(s)) Theophilus (1 work(s)) Theophilus Ad Autolycum III (2) Date: ca.101 - ca.200 Genre: Protreptic Theme: Apologetics Clavis: 1107 Biblio: BARDY G., SENDER J., SC 20 (1948). 1 6 (p.70, l.19) BP1 2 16 (p.140, l.4) BP1

Eph 3.10 Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata (2) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 1 27 § 1 (p.17, l.16) BP1

Eph 3.10 All things, therefore, are dispensed from heaven for good, that by the Church may be made known the manifold wisdom of God, according to the eternal foreknowledge, which He purposed in Christ. 1 85 § 5 (p.55, l.16) BP1

Eph 3.10 Tertullianus (1 work(s)) Tertullianus Aduersus Marcionem (2) Date: ca.207 - ca.213 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 14 Biblio: KROYMANN Aem., CCL 1 (1954), 441-726. 5 18 § 2 (p.717, l.11) BP1 5 18 § 3 (p.717, l.25 - *) BP1 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (1 work(s)) Hippolytus Romanus (?) Refutatio omnium haeresium (1) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 7 26 § 4 (p.204, l.18 - *) BP2 231 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Iohannem (1) Date: ca.231 - ca.248 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1453 Biblio: PREUSCHEN E., GCS 10 (1903), 3-480 ; 562-563. 19 § 147 (p.324, l.5) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (3 work(s)) Origenes In Iesu Nave homiliae XXVI (latine Rufino interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1420 Biblio: BAEHRENS W.A., GCS 30 (1921), 286-463. 7 7 (p.335, l.24 - /) BP3 In Leuiticum homiliae XVI (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1416 Biblio: BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 16 2 (p.495, l.6) BP3 In librum Iudicum homiliae IX (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1421 Biblio: BAEHRENS W.A., GCS 30 (1921), 464-522. 5 5 (p.495, l.13) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 138 (p.285, l.21 - >) BP3

Ephesians 3, 11 CPG1377 - CPG1377 190 (1 pole(s)) Alexandria (1 ancient author(s)) Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata (1) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 1 85 § 5 (p.55, l.16) BP1

Ephesians 3, 14 You see whence the true philosophy has its handles; though the Law be the image and shadow of the truth: for the Law is the shadow of the truth. But the self-love of the Greeks proclaims certain men as their teachers. As, then, the whole family runs back to God the Creator; Ephesians 3:14-15 so also all the teaching of good things, which justifies, does to the Lord, and leads and contributes to this. CPG1377 - CPG1899 190 (1 pole(s)) Alexandria (1 ancient author(s)) Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Stromata (1) Date: ca.190 - ca.215 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1377 Biblio: STAEHLIN O., FRUECHTEL L., 3e éd., GCS 52 (1960) pour les livres 1-6 ; STAEHLIN O., FRUECHTEL L., TREU U., 2e éd., GCS 17 (1970), 3-102 pour les livres 7-8. 6 59 § 1 (p.461, l.20) BP1

Eph 3.14 A certain other teacher among them, Marcus, an adept in sorcery, carrying on operations
partly by sleight of hand and partly by demons, deceived many from time to time. This (heretic) alleged that there resided in him the mightiest power from invisible and unnameable places. And very often, taking the Cup, as if offering up the Eucharistic prayer, and prolonging to a greater length than usual the word of invocation, he would cause the appearance of a purple, and sometimes of a red mixture, so that his dupes imagined that a certain Grace descended and communicated to the potion a blood-red potency. The knave, however, at that time succeeded in escaping detection from many; but now, being convicted (of the imposture), he will be forced to desist from it. For, infusing secretly into the mixture some drug that possessed the power of imparting such a colour (as that alluded to above), uttering for a, considerable time nonsensical expressions, he was in the habit of waiting, (in expectation) that the (drug), obtaining a supply of moisture, might be dissolved, and, being intermingled with the potion, might impart its colour to it. The drugs, however, that possess the quality of furnishing this effect we have previously mentioned in the book on magicians. And here we have taken occasion to explain how they make dupes of many, and thoroughly ruin them. And if it should prove agreeable to them to apply their attention with greater accuracy to the statement made by us, they will become aware of the deceit of Marcus.

And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: "Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill thine inner man, and make to abound in thee the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil." And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity. Hippolytus Romanus (?) Refutatio omnium haeresium (1) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 6 34 § 7 (p.163, l.20 - *< )) BP2 234 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De oratione (1) Date: ca.234 - ca.235 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1477 Biblio: KOETSCHAU P., GCS 3 (1899), 297-403. 31 § 3 (p.396, l.25 - <) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes In Exodum homiliae XIII (latine Rufino interprete) 2nd � (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1414 Biblio: BAEHRENS W.A., GCS 29 (1920), 145-279. 1 2 (p.147, l.27 - <) BP3 In librum Iudicum homiliae IX (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1421 Biblio: BAEHRENS W.A., GCS 30 (1921), 464-522. 2 3 (p.475, l.16 - <) BP3 243 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Disputatio cum Heracleida (1) Date: ca.243 - ca.245 Genre: Dialogue Theme: Faith and Christian Reflection Clavis: 1481 Biblio: SCHERER J., SC 67 (1960). § 24 (p.100, l.1 - <) BP3 

Ephesians 3, 15 CPG1378 - CPG1899 190 (1 pole(s)) Alexandria (1 ancient author(s)) Clemens Alexandrinus (1 work(s)) Clemens Alexandrinus Eclogae ex scripturis propheticis (1) Date: ca.190 - ca.215 Genre: Undetermined Theme: Exegesis, Scripture Commentaries Clavis: 1378 Biblio: STAEHLIN O., FRUECHTEL L., TREU U., 2e éd. GCS 17 (1970), 137-155. 20 § 3 (p.142, l.16) BP1 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (1 work(s)) Hippolytus Romanus (?) Refutatio omnium haeresium (2) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 5 7 § 7 (p.80, l.11 - *) BP2 5 7 § 35 (p.87, l.17 - *) BP2 234 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De oratione (1) Date: ca.234 - ca.235 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1477 Biblio: KOETSCHAU P., GCS 3 (1899), 297-403. 31 § 3 (p.396, l.25 - <) BP3 235 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Exhortatio ad martyrium (1) Date: ca.235 - ca.235 Genre: Treatise Theme: Christian life Clavis: 1475 Biblio: KOETSCHAU P., GCS 2 (1899), 3-47. 14 (p.14, l.24) BP3 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes In Exodum homiliae XIII (latine Rufino interprete) 2nd � (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1414 Biblio: BAEHRENS W.A., GCS 29 (1920), 145-279. 1 2 (p.147, l.27 - <) BP3 In librum Iudicum homiliae IX (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1421 Biblio: BAEHRENS W.A., GCS 30 (1921), 464-522. 2 3 (p.475, l.16 - <) BP3 243 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Disputatio cum Heracleida (1) Date: ca.243 - ca.245 Genre: Dialogue Theme: Faith and Christian Reflection Clavis: 1481 Biblio: SCHERER J., SC 67 (1960). § 24 (p.100, l.1 - <) BP3

Ephesians 3, 16 CPG1451 - CPL19 208 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus De resurrectione mortuorum (1) Date: ca.208 - ca.212 Genre: Treatise Theme: Undetermined Clavis: 19 Biblio: BORLEFFS J.G.Ph., CCL 2 (1954), 921-1012. 40 § 4 (p.973, l.18) BP1 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (2 work(s)) Hippolytus Romanus (?) Refutatio omnium haeresium (4) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 5 7 § 36 (p.87, l.20 - *) BP2 6 40 § 2 (p.171, l.16 - *) BP2 10 13 § 3 (p.274, l.12 - *) BP2 10 19 § 3 (p.280, l.11 - *) BP2 Traditio apostolica (1) Date: ca.220 - ca.250 Genre: Undetermined Theme: Liturgy Clavis: 1737 Biblio: BOTTE B., La Tradition apostolique de saint Hippolyte, Münster 1963. § 21 (p.56, l.11 - /) BP2 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes In Lucam homiliae XXXIX (latine Hieronymo interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1451 Biblio: RAUER M., 2e éd., GCS 49 (1959), 1-222. 16 (p.99, l.8 - < /) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Contra Celsum (1) Date: ca.248 - ca.249 Genre: Controversy Theme: Faith and Christian Reflection Clavis: 1476 Biblio: BORRET M., SC 132 (1967) : livres 1-2 ; SC 136 (1968) : livres 3-4 ; SC 147 (1969) : livres 5-6 ; SC 150 ( 1969 ) : livres 7-8. 6 63 (p.338, l.27) BP3

Ephesians 3, 17 CPG1416 - CPL19 208 (1 pole(s)) Africa (1 ancient author(s)) Tertullianus (1 work(s)) Tertullianus De resurrectione mortuorum (1) Date: ca.208 - ca.212 Genre: Treatise Theme: Undetermined Clavis: 19 Biblio: BORLEFFS J.G.Ph., CCL 2 (1954), 921-1012. 40 § 4 (p.973, l.18) BP1 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (2 work(s)) Origenes In Leuiticum homiliae XVI (latine interprete Rufino) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1416 Biblio: BAEHRENS W.A., GCS 29 (1920), 280-507 (y compris le fragment grec p. 332-334). 16 5 (p.501, l.10 - >) BP3 In Lucam homiliae XXXIX (latine Hieronymo interprete) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1451 Biblio: RAUER M., 2e éd., GCS 49 (1959), 1-222. 1 (p.6, l.12 - < >) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 27 (p.47, l.17) BP3

Ephesians 3, 18 CPG1307 - CPG1450 177 (1 pole(s)) Gaul (1 ancient author(s)) Irenaeus Lugdunensis (1 work(s)) Irenaeus Lugdunensis Demonstratio (1) Date: ca.177 - ca.200 Genre: Treatise Theme: Catechesis Clavis: 1307 Biblio: FROIDEVAUX L.M., SC 62 (1959). 34 (p.87, l.6) BP1 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (3 work(s)) Origenes Homiliae in Ieremiam (gr.) (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1438 Biblio: HUSSON P., NAUTIN P., SC 232 (1976) : homélies 1-11 ; SC 238 (1977) : homélies 12-20.39. 18 2 (p.182, l.48 - <) BP3 In Genesim homiliae XVI (latine Rufino interprete) (2) Date: ca.239 - ca.242 Genre: - Theme: Exegesis, Scripture Commentaries Clavis: 1411 Biblio: BAEHRENS W.A., GCS 29 (1920), 1-144. 2 5 (p.33, l.28 - <) BP3 2 5 (p.34, l.1 - <) BP3 In Isaiam homiliae XXII (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1437 Biblio: BAEHRENS W.A., GCS 33 (1925), 242-289. 2 1 (p.249, l.15 - <) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 20 (p.35, l.25 - /) BP3

Ephesians 3, 19 CPG1437 - CPG1899 220 (1 pole(s)) Palestine (1 ancient author(s)) Hippolytus Romanus (?) (1 work(s)) Hippolytus Romanus (?) Refutatio omnium haeresium (1) Date: ca.220 - ca.250 Genre: Treatise Theme: Heresy Clavis: 1899 Biblio: WENDLAND P., GCS 26 (1916). 6 34 § 7 (p.163, l.20 - *< )) BP2 239 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes In Isaiam homiliae XXII (1) Date: ca.239 - ca.242 Genre: Homily Theme: Exegesis, Scripture Commentaries Clavis: 1437 Biblio: BAEHRENS W.A., GCS 33 (1925), 242-289. 4 2 (p.259, l.18) BP3 248 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes Commentarii in Matthaeum, libri XII-XIII (lat.) (1) Date: ca.248 - ca.249 Genre: Commentary Theme: Exegesis, Scripture Commentaries Clavis: 1450 Biblio: KLOSTERMANN E., BENZ E., GCS 38 (1933). 20 (p.35, l.25 - /) BP3

Ephesians 3, 20 CPG1477 - CPG1477 234 (1 pole(s)) Alexandria (1 ancient author(s)) Origenes (1 work(s)) Origenes De oratione (2) Date: ca.234 - ca.235 Genre: Treatise Theme: Faith and Christian Reflection Clavis: 1477 Biblio: KOETSCHAU P., GCS 3 (1899), 297-403. 6 § 4 (p.314, l.13) BP3 27 § 16 (p.375, l.6) BP3