Irenaeus, Against Heresies 1.20.1 (pg 7,653-4).

Irenaeus, Against Heresies 1.20.1 (pg 7,653-4).)| false
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S. Voicu, “Verso il testo primitivo dei Παιδικὰ τοῦ Κυρίου ’Iησοῦ ‘Racconti dell’infanzia del Signore Gesù,’” Apocrypha 9 (1998) 7–95, 41-42. Cited in Burke, De Infantia, 6.

S. Voicu, “Verso il testo primitivo dei Παιδικὰ τοῦ Κυρίου ’Iησοῦ ‘Racconti dell’infanzia del Signore Gesù,’” Apocrypha 9 (1998) 7–95, 41-42. Cited in Burke, De Infantia, 6.)| false
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Burke, De Infantia, 268. See also Hock, Infancy Gospels, 96-97.

Burke, De Infantia, 268. See also Hock, Infancy Gospels, 96-97.)| false
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Aasgaard, Childhood of Jesus, 99-101. Aasgaard ultimately rejects the puer senex theory, concluding that “Jesus is not only true God and true human, he is true God and true child” (157).

Aasgaard, Childhood of Jesus, 99-101. Aasgaard ultimately rejects the puer senex theory, concluding that “Jesus is not only true God and true human, he is true God and true child” (157).)| false
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Cf. Gero, “Infancy Gospel,” 59-61; Hock, Infancy Gospels, 93; Burke, De Infantia, 278.

Cf. Gero, “Infancy Gospel,” 59-61; Hock, Infancy Gospels, 93; Burke, De Infantia, 278.)| false
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M. Smith, “Prolegomena to a Discussion of Aretalogies, Divine Men, the Gospels and Jesus,” Journal of Biblical Literature 90,2 (Jun., 1971) 174-199, 184. The term “divine man” (θεῖος ἀνήρ) has been used often and widely to describe these figures; I avoid it here due to its ambiguity and thus its limited utility for this study. For a recent and helpful critical analysis of the concept, see E. Koskenniemi, “Apollonius of Tyana: A Typical θεῖος ἀνήρ?” Journal of Biblical Literature 117,3 (1998) 455-467, 456-460.

M. Smith, “Prolegomena to a Discussion of Aretalogies, Divine Men, the Gospels and Jesus,” Journal of Biblical Literature 90,2 (Jun., 1971) 174-199, 184. The term “divine man” (θεῖος ἀνήρ) has been used often and widely to describe these figures; I avoid it here due to its ambiguity and thus its limited utility for this study. For a recent and helpful critical analysis of the concept, see E. Koskenniemi, “Apollonius of Tyana: A Typical θεῖος ἀνήρ?” Journal of Biblical Literature 117,3 (1998) 455-467, 456-460.)| false
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Philostratus, Life of Apollonius 1.7 (lcl): Προϊὼν δὲ ἐς ἡλικιαν, ἐν ᾗ γράµµατα, µνήµης τε ἰσχὺν ἐδήλου καὶ µελέτης κράτος, καὶ ἡ γλῶττα ᾿Αττικῶς εἰχεν, οὐδ᾿ ἀπήχθη τὴν φωνὴν ὑπὸ τοῦ ἔθνους, ὀφθαλµοί τε πάντες ἐς αὐτὸν ἐφέροντο, καὶ γὰρ περίβλεπτος ἦν τὴν ὧραν.... τοὺς δέ γε Πυθαγορείους ἀρρήτῳ τινὶ σοφίᾳ ξυνέλαβε.

Philostratus, Life of Apollonius 1.7 (lcl): Προϊὼν δὲ ἐς ἡλικιαν, ἐν ᾗ γράµµατα, µνήµης τε ἰσχὺν ἐδήλου καὶ µελέτης κράτος, καὶ ἡ γλῶττα ᾿Αττικῶς εἰχεν, οὐδ᾿ ἀπήχθη τὴν φωνὴν ὑπὸ τοῦ ἔθνους, ὀφθαλµοί τε πάντες ἐς αὐτὸν ἐφέροντο, καὶ γὰρ περίβλεπτος ἦν τὴν ὧραν.... τοὺς δέ γε Πυθαγορείους ἀρρήτῳ τινὶ σοφίᾳ ξυνέλαβε.)| false
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M. Dickie, Magic and Magicians in the Greco-Roman World (New York: Routledge, 2003) 16, notes that the earliest curse tablets were employed to silence one’s opponents in court, though their use soon expanded to include curses aimed at prostitutes and their associates (81ff), and by the late Roman Empire also encompassed competitive athletes such as wrestlers and charioteers (282-8).

M. Dickie, Magic and Magicians in the Greco-Roman World (New York: Routledge, 2003) 16, notes that the earliest curse tablets were employed to silence one’s opponents in court, though their use soon expanded to include curses aimed at prostitutes and their associates (81ff), and by the late Roman Empire also encompassed competitive athletes such as wrestlers and charioteers (282-8).)| false
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Burke, De Infantia, 279-280.

Burke, De Infantia, 279-280.)| false
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Ibid., 276-277. For more on Hanina ben Dosa, see G. Vermes, Jesus the Jew: A Historian’s Reading of the Gospels (London. William Collins Sons & Co. Ltd, 1973) 72-80). On Honi, see ibid., 69-72; J. Goldin, “On Honi the Circle-Maker: A Demanding Prayer,” Harvard Theological Review 56,3 (July 1963) 233-7.

Burke, De Infantia, 279.

Burke, De Infantia, 279.)| false
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P. Brown, “The Rise and Function of the Holy Man in Late Antiquity,” Journal of Roman Studies 61 (1971) 80-101, 83.

P. Brown, “The Rise and Function of the Holy Man in Late Antiquity,” Journal of Roman Studies 61 (1971) 80-101, 83.)| false
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Ibid., 85-87.

Theodoret, Religious History, 2.21, 6.2, 8.11.

Theodoret, Religious History, 2.21, 6.2, 8.11.)| false
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For a chronological list, see Price, History, xvi-xvii.

For a chronological list, see Price, History, xvi-xvii.)| false
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Theodoret, Religious History 1.4.16-19. Translations of Theodoret’s Religious History follow those of Price, History.

Theodoret, Religious History 1.4.16-19. Translations of Theodoret’s Religious History follow those of Price, History.)| false
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Ibid., 1.4.37-40.

Theodoret, Religious History, 1.5.4-11.

Theodoret, Religious History, 1.5.4-11.)| false
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Ibid., 1.5.2-3. For an analysis of Theodoret’s use of biblical typologies in the Religious History, see D. Krueger, “Typological Figuration in Theodoret of Cyrrhus’s Religious History and the Art of Postbiblical Narrative,” Journal of Early Christian Studies 5,13 (Fall 1997) 393-419.

Theodoret, Religious History, 1.6.13-14.

Theodoret, Religious History, 1.6.13-14.)| false
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Ibid., 1.13.14-15.

Ibid., 15.3.

Theodoret, Religious History, 8.9.6, 8.10.1-2.

Theodoret, Religious History, 8.9.6, 8.10.1-2.)| false
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Ibid., 1.9.9-11.

Theodoret, Religious History, 7.3.

Theodoret, Religious History, 7.3.)| false
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