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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
arnobius Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 291
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 70, 76, 166, 281, 287, 288, 292, 306
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 200
Gorain (2019), Language in the Confessions of Augustine, 225, 226, 227, 229
Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 20
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 108
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 665, 668, 669, 670, 671, 672, 881, 903
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 19
Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 288
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 44, 46, 47, 48, 49, 50, 51, 52, 53
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 158
Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 51
Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 82, 112
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 134
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 114
arnobius, adversus nationes Mackey (2022), Belief and Cult: Rethinking Roman Religion, 377
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 169, 170, 171, 172
arnobius, affirms christs deity Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 2
arnobius, alludes to diocletians oracles Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 8, 67
arnobius, alludes to, persecutions, of christians Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 7, 81, 82, 83, 84, 85, 86, 87
arnobius, and the disciples of christ Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 245, 246
arnobius, and the new testament Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 19, 126, 240
arnobius, associates jupiter with diocletian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 69, 70
arnobius, attacks anthropopathic gods Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 179, 249, 250, 251, 252
arnobius, attacks christianity as a pagan Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 3
arnobius, attacks immorality of jupiter Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 229
arnobius, attacks porphyry Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 259, 260
arnobius, attacks theurgy Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 316
arnobius, career as rhetor Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 113, 114, 115, 116, 117
arnobius, chaldaean theology, influence upon Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 169, 170, 171
arnobius, christian doctrine Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 13, 14, 15, 18, 19, 20, 21, 22
arnobius, christian worship Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 19, 126, 127, 128, 129
arnobius, cognomen Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 95, 97
arnobius, concept of salvation Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 142, 143, 144, 146, 147, 148
arnobius, conversion, jerome, says dreams influenced Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 117, 118, 119, 120, 121
arnobius, date of birth Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 50
arnobius, date of death Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 49, 50
arnobius, defends christian writers Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 245, 246
arnobius, dreams lead to conversion Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 117, 118, 119, 120, 121
arnobius, epicureanism, debate concerning Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 133, 135, 137
arnobius, epitaph at theveste, tébessa, iulius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 94
arnobius, eusebius, anti-porphyrian arguments in common with Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 281, 298, 316, 321
arnobius, importance of evidence for religion Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 294
arnobius, initially refused church membership Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 123, 124, 125
arnobius, jerome, as a reliable witness for Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 10
arnobius, jerome, sources used about Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 50
arnobius, knowledge of the old testament Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 18, 126
arnobius, latin/roman descent Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 7, 96
arnobius, leaves africa for nicomedia, silent about Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 50
arnobius, leaves africa for nicomedia, student of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 8, 48
arnobius, life and background, african background Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 91, 94, 95, 96, 97, 98, 99, 100, 101, 103, 104, 105, 106, 107, 110, 111
arnobius, literary parallels with cyprian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 190, 191, 192
arnobius, literary parallels with eusebius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 2, 9, 31, 238
arnobius, literary parallels with tertullian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 190, 191, 192
arnobius, miracles Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 260, 261
arnobius, moral argument of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 298, 299, 300
arnobius, mortality of the gods Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 263
arnobius, of sicca Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 131, 242, 243, 244
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 377, 378, 379, 382, 391
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 86, 89, 122
arnobius, of sicca, christian apologist Mueller (2002), Roman Religion in Valerius Maximus, 92
arnobius, polemical christology of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 19, 20, 21
arnobius, polemics, augustine, importance for Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 324
arnobius, polemics, porphyry, and Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 171, 222, 229, 230, 231, 232, 233, 234, 235, 237, 238, 239, 240, 241, 242
arnobius, porphyry, prayer, in Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 23, 279
arnobius, prayer, in Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 127
arnobius, proof of christianity Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 276, 278
arnobius, recent conversion Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 18, 133
arnobius, relations with church at sicca Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 125, 126, 127, 128, 129
arnobius, saturn, and Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 197, 208
arnobius, sicca, le kef, city of roman north africa, suggested birthplace of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 97
arnobius, silent about, iamblichus Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 18
arnobius, soteriology of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 90, 114, 167, 169, 288
arnobius, teaches at sicca Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 8, 47
arnobius, the elder Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 81
arnobius, the younger Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 272
arnobius, timaeus, used by Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 55
arnobius, uses porphyrys propaganda Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 11, 12
arnobius, varro, possibly used by Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 55, 62
arnobius, viri novi, main opponents of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 13
arnobius, vituperates pagan oracles Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 229, 230
arnobius, was a famous rhetor, jerome, says Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 113
arnobius, writer Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 109

List of validated texts:
7 validated results for "arnobius"
1. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Arnobius • Arnobius, concept of salvation

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 668; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 148
2. Tertullian, Apology, 40.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Arnobius • Jerome, as a reliable witness for Arnobius

 Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 44; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 10

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40.2 On the contrary, they deserve the name of faction who conspire to bring odium on good men and virtuous, who cry out against innocent blood, offering as the justification of their enmity the baseless plea, that they think the Christians the cause of every public disaster, of every affliction with which the people are visited. If the Tiber rises as high as the city walls, if the Nile does not send its waters up over the fields, if the heavens give no rain, if there is an earthquake, if there is famine or pestilence, straightway the cry is, Away with the Christians to the lion! What! shall you give such multitudes to a single beast? Pray, tell me how many calamities befell the world and particular cities before Tiberius reigned - before the coming, that is, of Christ? We read of the islands of Hiera, and Anaphe, and Delos, and Rhodes, and Cos, with many thousands of human beings, having been swallowed up. Plato informs us that a region larger than Asia or Africa was seized by the Atlantic Ocean. An earthquake, too, drank up the Corinthian sea; and the force of the waves cut off a part of Lucania, whence it obtained the name of Sicily. These things surely could not have taken place without the inhabitants suffering by them. But where - I do not say were Christians, those despisers of your gods - but where were your gods themselves in those days, when the flood poured its destroying waters over all the world, or, as Plato thought, merely the level portion of it? For that they are of later date than that calamity, the very cities in which they were born and died, nay, which they founded, bear ample testimony; for the cities could have no existence at this day unless as belonging to postdiluvian times. Palestine had not yet received from Egypt its Jewish swarm (of emigrants), nor had the race from which Christians sprung yet settled down there, when its neighbors Sodom and Gomorrha were consumed by fire from heaven. The country yet smells of that conflagration; and if there are apples there upon the trees, it is only a promise to the eye they give - you but touch them, and they turn to ashes. Nor had Tuscia and Campania to complain of Christians in the days when fire from heaven overwhelmed Vulsinii, and Pompeii was destroyed by fire from its own mountain. No one yet worshipped the true God at Rome, when Hannibal at Cann counted the Roman slain by the pecks of Roman rings. Your gods were all objects of adoration, universally acknowledged, when the Senones closely besieged the very Capitol. And it is in keeping with all this, that if adversity has at any time befallen cities, the temples and the walls have equally shared in the disaster, so that it is clear to demonstration the thing was not the doing of the gods, seeing it also overtook themselves. The truth is, the human race has always deserved ill at God's hand. First of all, as undutiful to Him, because when it knew Him in part, it not only did not seek after Him, but even invented other gods of its own to worship; and further, because, as the result of their willing ignorance of the Teacher of righteousness, the Judge and Avenger of sin, all vices and crimes grew and flourished. But had men sought, they would have come to know the glorious object of their seeking; and knowledge would have produced obedience, and obedience would have found a gracious instead of an angry God. They ought then to see that the very same God is angry with them now as in ancient times, before Christians were so much as spoken of. It was His blessings they enjoyed - created before they made any of their deities: and why can they not take it in, that their evils come from the Being whose goodness they have failed to recognize? They suffer at the hands of Him to whom they have been ungrateful. And, for all that is said, if we compare the calamities of former times, they fall on us more lightly now, since God gave Christians to the world; for from that time virtue put some restraint on the world's wickedness, and men began to pray for the averting of God's wrath. In a word, when the summer clouds give no rain, and the season is matter of anxiety, you indeed - full of feasting day by day, and ever eager for the banquet, baths and taverns and brothels always busy - offer up to Jupiter your rain-sacrifices; you enjoin on the people barefoot processions; you seek heaven at the Capitol; you look up to the temple-ceilings for the longed-for clouds - God and heaven not in all your thoughts. We, dried up with fastings, and our passions bound tightly up, holding back as long as possible from all the ordinary enjoyments of life, rolling in sackcloth and ashes, assail heaven with our importunities - touch God's heart - and when we have extorted divine compassion, why, Jupiter gets all the honour! "" None
3. Lactantius, Divine Institutes, 5.1.15 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Arnobius

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 903; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 52, 53

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5.1.15 I Entertain no doubt, O mighty Emperor Constantine, - since they are impatient through excessive superstition - that if any one of those who are foolishly religious should take in hand this work of ours, in which that matchless Creator of all things and Ruler of this boundless world is asserted, he would even assail it with abusive language, and perhaps, having scarcely read the beginning, would dash it to the ground, cast it from him, curse it, and think himself contaminated and bound by inexpiable guilt if he should patiently read or hear these things. We demand, however, from this man, if it is possible, by the right of human nature, that he should not condemn before that he knows the whole matter. For if the right of defending themselves is given to sacrilegious persons, and to traitors and sorcerers, and if it is lawful for no one to be condemned beforehand, his cause being as yet untried, we do not appear to ask unjustly, that if there shall be any one who shall have fallen upon this subject, if he shall read it, he read it throughout; if he shall hear it, that he put off the forming of an opinion until the end. But I know the obstinacy of men; we shall never succeed in obtaining this. For they fear lest they should be overcome by us, and be compelled at length to yield, truth itself crying out. They interrupt, therefore, and make hindrances, that they may not hear; and close their eyes, that they may not see the light which we present to them. Wherefore they themselves plainly show their distrust in their own abandoned system, since they neither venture to investigate, nor to engage with as, because they know that they are easily overpowered. And therefore, discussion being taken away, Wisdom is driven from among them, they have recourse to violence,as Ennius says; and because they eagerly endeavour to condemn as guilty those whom they plainly know to be innocent, they are unwilling to be agreed respecting innocence itself; as though, in truth, it were a greater injustice to have condemned innocence, when proved to be such, than unheard. But, as I said, they are afraid lest, if they should hear, they should be unable to condemn. And therefore they torture, put to death, and banish the worshippers of the Most High God, that is, the righteous; nor are they, who so vehemently hate, themselves able to assign the causes of their hatred. Because they are themselves in error, they are angry with those who follow the path of truth; and when they are able to correct themselves, they greatly increase their errors by cruel deeds, they are stained with the blood of the innocent, and they tear away with violence souls dedicated to God from the lacerated bodies. Such are the men with whom we now endeavour to engage and to dispute: these are the men whom we would lead away from a foolish persuasion to the truth, men who would more readily drink blood than imbibe the words of the righteous. What then? Will our labour be in vain? By no means. For if we shall not be able to deliver these from death, to which they are hastening with the greatest speed; if we cannot recall them from that devious path to life and light, since they themselves oppose their own safety; yet we shall strengthen those who belong to us, whose opinion is not settled, and founded and fixed with solid roots. For many of them waver, and especially those who have any acquaintance with literature. For in this respect philosophers, and orators, and poets are pernicious, because they are easily able to ensnare unwary souls by the sweetness of their discourse, and of their poems flowing with delightful modulation. These are sweets which conceal poison. And on this account I wished to connect wisdom with religion, that that vain system may not at all injure the studious; so that now the knowledge of literature may not only be of no injury to religion and righteousness, but may even be of the greatest profit, if he who has learned it should be more instructed in virtues and wiser in truth. Moreover, even though it should be profitable to no other, it certainly will be so to us: the conscience will delight itself, and the mind will rejoice that it is engaged in the light of truth, which is the food of the soul, being overspread with an incredible kind of pleasantness. But we must not despair. Perchance We sing not to the deaf. For neither are affairs in so bad a condition that there are no sound minds to which the truth may be pleasing, and which may both see and follow the right course when it is pointed out to them. Only let the cup be anointed with the heavenly honey of wisdom, that the bitter remedies may be drunk by them unawares, without any annoyance, while the first sweetness of taste by its allurement conceals, under the cover of pleasantness, the bitterness of the harsh flavour. For this is especially the cause why, with the wise and the learned, and the princes of this world, the sacred Scriptures are without credit, because the prophets spoke in common and simple language, as though they spoke to the people. And therefore they are despised by those who are willing to hear or read nothing except that which is polished and eloquent; nor is anything able to remain fixed in their minds, except that which charms their ears by a more soothing sound. But those things which appear humble are considered anile, foolish, and common. So entirely do they regard nothing as true, except that which is pleasant to the ear; nothing as credible, except that which can excite pleasure: no one estimates a subject by its truth, but by its embellishment. Therefore they do not believe the sacred writings, because they are without any pretence; but they do not even believe those who explain them, because they also are either altogether ignorant, or at any rate possessed of little learning. For it very rarely happens that they are wholly eloquent; and the cause of this is evident. For eloquence is subservient to the world, it desires to display itself to the people, and to please in things which are evil; since it often endeavours to overpower the truth, that it may show its power; it seeks wealth, desires honours; in short, it demands the highest degree of dignity. Therefore it despises these subjects as low; it avoids secret things as contrary to itself, inasmuch as it rejoices in publicity, and longs for the multitude and celebrity. Hence it comes to pass that wisdom and truth need suitable heralds. And if by chance any of the learned have betaken themselves to it, they have not been sufficient for its defense. of those who are known to me, Minucius Felix was of no ignoble rank among pleaders. His book, which bears the title of Octavius, declares how suitable a maintainer of the truth he might have been, if he had given himself altogether to that pursuit. Septimius Tertullianus also was skilled in literature of every kind; but in eloquence he had little readiness, and was not sufficiently polished, and very obscure. Not even therefore did he find sufficient renown. Cyprianus, therefore, was above all others distinguished and renowned, since he had sought great glory to himself from the profession of the art of oratory, and he wrote very many things worthy of admiration in their particular class. For he was of a turn of mind which was ready, copious, agreeable, and (that which is the greatest excellence of style) plain and open; so that you cannot determine whether he was more embellished in speech, or more ready in explanation, or more powerful in persuasion. And yet he is unable to please those who are ignorant of the mystery except by his words; inasmuch as the things which he spoke are mystical, and prepared with this object, that they may be heard by the faithful only: in short, he is accustomed to be derided by the learned men of this age, to whom his writings have happened to be known. I have heard of a certain man who was skilful indeed, who by the change of a single letter called him Coprianus, as though he were one who had applied to old women's fables a mind which was elegant and fitted for better things. But if this happened to him whose eloquence is not unpleasant, what then must we suppose happens to those whose discourse is meagre and displeasing, who could have had neither the power of persuasion, nor subtlety in arguing, nor any severity at all for refuting? "" None
4. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Adversus nationes (Arnobius) • Arnobius • Arnobius of Sicca • Arnobius of Sicca, • Arnobius, Adversus nationes

 Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 568; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 244; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 200; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 377; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 108; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 288; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 46, 47, 49, 50, 52; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 89; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 112; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 172
5. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Arnobius • Arnobius, attacks Theurgy • Arnobius, attacks anthropopathic gods • Arnobius, importance of evidence for religion • Eusebius, anti-Porphyrian arguments in common with Arnobius

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 200; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 108; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 251, 294, 316
6. Augustine, The City of God, 19.23 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Arnobius, Adversus nationes • Arnobius, Christian doctrine • Arnobius, Christian worship • Arnobius, and the New Testament • Arnobius, attacks anthropopathic gods • Arnobius, concept of salvation • Arnobius, literary parallels with Eusebius • Arnobius, moral argument of • Arnobius, polemical Christology of • Arnobius, soteriology of • Arnobius, uses Porphyrys propaganda • Arnobius, vituperates pagan oracles • Jupiter, Arnobius attacks immorality of • Porphyry, and Arnobius polemics • Porphyry, prayer, in Arnobius • Viri Novi, main opponents of Arnobius

 Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 11, 12, 13, 14, 19, 20, 21, 23, 31, 142, 222, 229, 230, 231, 232, 238, 242, 249, 288, 300; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 172

sup>
19.23 For in his book called &" None
7. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Arnobius, Adversus nationes • Arnobius, Latin/Roman descent • Arnobius, alludes to Diocletians oracles • Arnobius, attacks Christianity as a pagan • Arnobius, date of birth • Arnobius, date of death • Arnobius, teaches at Sicca • Jerome, sources used about Arnobius • leaves Africa for Nicomedia, silent about Arnobius • leaves Africa for Nicomedia, student of Arnobius • persecutions, of Christians, Arnobius alludes to

 Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 3, 7, 8, 47, 48, 50; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 169



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

For a list of book indices included, see here.