1. Hebrew Bible, Esther, 2.20, 4.1, 4.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Judith, piety and asceticism • asceticism
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 83, 84, 89; Gera (2014), Judith, 270, 301
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4.1 וַתֹּאמֶר אֶסְתֵּר לַהֲתָךְ וַתְּצַוֵּהוּ אֶל־מָרְדֳּכָי׃
4.1 וּמָרְדֳּכַי יָדַע אֶת־כָּל־אֲשֶׁר נַעֲשָׂה וַיִּקְרַע מָרְדֳּכַי אֶת־בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדֹלָה וּמָרָה׃
4.16 לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃' ' None | sup>
2.20 Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him—
4.1 Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;
4.16 ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’'' None |
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2. Hebrew Bible, Genesis, 1.26-1.28, 2.7, 9.3-9.4, 28.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ascetic • Asceticism • Jerome, and asceticism • Judaism, asceticism • ascetic celibacy of Christian women, female autonomy • ascetic, radical ascetics • asceticism • asceticism,and violence • dietary laws ascetic role of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 88; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 340; Esler (2000), The Early Christian World, 1155; Estes (2020), The Tree of Life, 246, 264; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 15, 298; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 150; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 84; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 81; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 124, 200; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 277; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 168, 169; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 285
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
9.3 כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃
28.11 וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃' ' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
9.3 Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
28.11 And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.' ' None |
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3. Hebrew Bible, Job, 42.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Asceticism • Judith, piety and asceticism
Found in books: Gera (2014), Judith, 474; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 230
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42.17 וַיָּמָת אִיּוֹב זָקֵן וּשְׂבַע יָמִים׃'' None | sup>
42.17 So Job died, being old and full of days.'' None |
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4. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Judith, piety and asceticism • cognitive-affectivity, and ascetic development
Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 9; Gera (2014), Judith, 103
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5. Hebrew Bible, 1 Kings, 17.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Judith, piety and asceticism • asceticism,and violence
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 314; Gera (2014), Judith, 290
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17.1 וַיָּקָם וַיֵּלֶךְ צָרְפַתָה וַיָּבֹא אֶל־פֶּתַח הָעִיר וְהִנֵּה־שָׁם אִשָּׁה אַלְמָנָה מְקֹשֶׁשֶׁת עֵצִים וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר קְחִי־נָא לִי מְעַט־מַיִם בַּכְּלִי וְאֶשְׁתֶּה׃17.1 וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל־אַחְאָב חַי־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם־יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם־לְפִי דְבָרִי׃ ' None | sup>
17.1 And Elijah the Tishbite, who was of the settlers of Gilead, said unto Ahab: ‘As the LORD, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.’'' None |
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6. Hebrew Bible, 2 Kings, 4.1-4.7, 4.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Judith, piety and asceticism • asceticism,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 238; Gera (2014), Judith, 261, 266
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4.1 וְאִשָּׁה אַחַת מִנְּשֵׁי בְנֵי־הַנְּבִיאִים צָעֲקָה אֶל־אֱלִישָׁע לֵאמֹר עַבְדְּךָ אִישִׁי מֵת וְאַתָּה יָדַעְתָּ כִּי עַבְדְּךָ הָיָה יָרֵא אֶת־יְהוָה וְהַנֹּשֶׁה בָּא לָקַחַת אֶת־שְׁנֵי יְלָדַי לוֹ לַעֲבָדִים׃
4.1 נַעֲשֶׂה־נָּא עֲלִיַּת־קִיר קְטַנָּה וְנָשִׂים לוֹ שָׁם מִטָּה וְשֻׁלְחָן וְכִסֵּא וּמְנוֹרָה וְהָיָה בְּבֹאוֹ אֵלֵינוּ יָסוּר שָׁמָּה׃ 4.2 וַיִּשָּׂאֵהוּ וַיְבִיאֵהוּ אֶל־אִמּוֹ וַיֵּשֶׁב עַל־בִּרְכֶּיהָ עַד־הַצָּהֳרַיִם וַיָּמֹת׃ 4.2 וַיֹּאמֶר אֵלֶיהָ אֱלִישָׁע מָה אֶעֱשֶׂה־לָּךְ הַגִּידִי לִי מַה־יֶּשׁ־לכי לָךְ בַּבָּיִת וַתֹּאמֶר אֵין לְשִׁפְחָתְךָ כֹל בַּבַּיִת כִּי אִם־אָסוּךְ שָׁמֶן׃ 4.3 וַיֹּאמֶר לְכִי שַׁאֲלִי־לָךְ כֵּלִים מִן־הַחוּץ מֵאֵת כָּל־שכנכי שְׁכֵנָיִךְ כֵּלִים רֵקִים אַל־תַּמְעִיטִי׃ 4.3 וַתֹּאמֶר אֵם הַנַּעַר חַי־יְהוָה וְחֵי־נַפְשְׁךָ אִם־אֶעֶזְבֶךָּ וַיָּקָם וַיֵּלֶךְ אַחֲרֶיהָ׃ 4.4 וַיִּצְקוּ לַאֲנָשִׁים לֶאֱכוֹל וַיְהִי כְּאָכְלָם מֵהַנָּזִיד וְהֵמָּה צָעָקוּ וַיֹּאמְרוּ מָוֶת בַּסִּיר אִישׁ הָאֱלֹהִים וְלֹא יָכְלוּ לֶאֱכֹל׃ 4.4 וּבָאת וְסָגַרְתְּ הַדֶּלֶת בַּעֲדֵךְ וּבְעַד־בָּנַיִךְ וְיָצַקְתְּ עַל כָּל־הַכֵּלִים הָאֵלֶּה וְהַמָּלֵא תַּסִּיעִי׃ 4.5 וַתֵּלֶךְ מֵאִתּוֹ וַתִּסְגֹּר הַדֶּלֶת בַּעֲדָהּ וּבְעַד בָּנֶיהָ הֵם מַגִּשִׁים אֵלֶיהָ וְהִיא מיצקת מוֹצָקֶת׃ 4.6 וַיְהִי כִּמְלֹאת הַכֵּלִים וַתֹּאמֶר אֶל־בְּנָהּ הַגִּישָׁה אֵלַי עוֹד כֶּלִי וַיֹּאמֶר אֵלֶיהָ אֵין עוֹד כֶּלִי וַיַּעֲמֹד הַשָּׁמֶן׃ 4.7 וַתָּבֹא וַתַּגֵּד לְאִישׁ הָאֱלֹהִים וַיֹּאמֶר לְכִי מִכְרִי אֶת־הַשֶּׁמֶן וְשַׁלְּמִי אֶת־נשיכי נִשְׁיֵךְ וְאַתְּ בניכי וּבָנַיִךְ תִחְיִי בַּנּוֹתָר׃
4.23 וַיֹּאמֶר מַדּוּעַ אתי אַתְּ הלכתי הֹלֶכֶת אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃'' None | sup>
4.1 Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying: ‘Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD; and the creditor is come to take unto him my two children to be bondmen.’ 4.2 And Elisha said unto her: ‘What shall I do for thee? tell me; what hast thou in the house?’ And she said: ‘Thy handmaid hath not any thing in the house, save a pot of oil.’ 4.3 Then he said: ‘Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few. 4.4 And thou shalt go in, and shut the door upon thee and upon thy sons, and pour out into all those vessels; and thou shalt set aside that which is full.’ 4.5 So she went from him, and shut the door upon her and upon her sons; they brought the vessels to her, and she poured out. 4.6 And it came to pass, when the vessels were full, that she said unto her son: ‘Bring me yet a vessel.’ And he said unto her: ‘There is not a vessel more.’ And the oil stayed. 4.7 Then she came and told the man of God. And he said: ‘Go, sell the oil, and pay thy debt, and live thou and thy sons of the rest.’
4.23 And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’'' None |
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7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Asceticism • Diogenes of Sinope xx, xxv, asceticism and self-sufficiency • volitional asceticism
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 195; Wolfsdorf (2020), Early Greek Ethics, 661
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8. Hebrew Bible, Daniel, 1.8-1.16 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Judaism, asceticism • Judith, piety and asceticism
Found in books: Gera (2014), Judith, 267; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 85
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1.8 וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9 וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃' '1.11 וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12 נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13 וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃ 1.14 וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃ 1.15 וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃ 1.16 וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃'' None | sup>
1.8 But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself. 1.9 And God granted Daniel mercy and compassion in the sight of the chief of the officers. 1.10 And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’ 1.11 Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah: 1.12 ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 1.13 Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’ 1.14 So he hearkened unto them in this matter, and tried them ten days. 1.15 And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food. 1.16 So the steward took away their food, and the wine that they should drink, and gave them pulse.'' None |
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9. Philo of Alexandria, On The Life of Abraham, 271 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • asceticism
Found in books: Estes (2020), The Tree of Life, 246; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 25
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271 Those men, therefore, who have spent a long life in that existence which is in accordance with the body, apart from all virtue, we must call only long-lived children, having never been instructed in those branches of education which befit grey hairs. But the man who has been a lover of prudence, and wisdom, and faith in God, one may justly denominate an elder, forming his name by a slight change from the first. '' None |
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10. Philo of Alexandria, On The Cherubim, 49-51 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • ascetic(ism) • asceticism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 52; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 257
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49 For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such. '50 For the association of men, with a view to the procreation of children, makes virgins women. But when God begins to associate with the soul, he makes that which was previously woman now again virgin. Since banishing and destroying all the degenerate appetites unbecoming a human being, by which it had been made effeminate, he introduces in their stead genuine, and perfect, and unadulterated virtues; therefore, he will not converse with Sarah before all the habits, such as other women have, have left her, and till she has returned into the class of pure virgins. XV. 51 But it is, perhaps, possible that in some cases a virgin soul may be polluted by intemperate passions, and so become impure. On which account the sacred oracle has been cautious, calling God the husband, not of a virgin, for a virgin is subject to change and to mortality, but of virginity; of an idea, that is to say, which is always existing in the same principles and in the same manner. For as all things endowed with distinctive qualities are by nature liable to origination and to destruction, so those archetypal powers, which are the makers of those particular things, have received an imperishable inheritance in their turn. ' None |
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11. Philo of Alexandria, On The Special Laws, 2.62, 4.102, 4.124 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Asceticism • Essenes, and asceticism of • ascetic, asceticism • asceticism • dietary laws ascetic role of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48, 49; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 392; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 171; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 24; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 93
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2.62 Accordingly, on the seventh day there are spread before the people in every city innumerable lessons of prudence, and temperance, and courage, and justice, and all other virtues; during the giving of which the common people sit down, keeping silence and pricking up their ears, with all possible attention, from their thirst for wholesome instruction; but some of those who are very learned explain to them what is of great importance and use, lessons by which the whole of their lives may be improved.
4.102 at the same time not approving of unnecessary rigour, like the lawgiver of Lacedaemon, nor undue effeminacy, like the man who taught the Ionians and the Sybarites lessons of luxury and license, but keeping a middle path between the two courses, so that he has relaxed what was over strict, and tightened what was too loose, mingling the excesses which are found at each extremity with moderation, which lies between the two, so as to produce an irreproachable harmony and consistency of life, on which account he has laid down not carelessly, but with minute particularity, what we are to use and what to avoid.
4.124 But Moses commanded men to abstain from eating fat, because it is gross. And again, he gave us this injunction, in order to inculcate temperance and a zeal for an austere life: for some things we easily abandon, and without any hesitation; though we do not willingly encounter any anxieties or labours for the sake of the acquisition of virtue. '' None |
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12. Philo of Alexandria, On The Virtues, 177 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Climacus, Christian ascetic, Some emotions natural • asceticism
Found in books: Estes (2020), The Tree of Life, 246; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386
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177 For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient. '' None |
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13. Philo of Alexandria, On The Contemplative Life, 13, 34, 37, 74 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Asceticism • Judaism, asceticism • Judith, piety and asceticism • ascetic celibacy of Christian women • ascetic celibacy of Christian women, Tertullians views • ascetic celibacy of Christian women, female autonomy • ascetic celibacy of Christian women, transgression of ancient gender conventions • asceticism
Found in books: Estes (2020), The Tree of Life, 246; Gera (2014), Judith, 265; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 392; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 117, 118, 119, 120, 136, 137, 138, 139, 140, 141, 142, 143, 149, 150; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 79; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 193
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13 Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. 34 And these expounders of the law, having first of all laid down temperance as a sort of foundation for the soul to rest upon, proceed to build up other virtues on this foundation, and no one of them may take any meat or drink before the setting of the sun, since they judge that the work of philosophising is one which is worthy of the light, but that the care for the necessities of the body is suitable only to darkness, on which account they appropriate the day to the one occupation, and a brief portion of the night to the other;
37 and they eat nothing of a costly character, but plain bread and a seasoning of salt, which the more luxurious of them to further season with hyssop; and their drink is water from the spring; for they oppose those feelings which nature has made mistresses of the human race, namely, hunger and thirst, giving them nothing to flatter or humour them, but only such useful things as it is not possible to exist without. On this account they eat only so far as not to be hungry, and they drink just enough to escape from thirst, avoiding all satiety, as an enemy of and a plotter against both soul and body.
74 so also these men are commanded to live sober lives, for wine is the medicine of folly, and costly seasonings and sauces excite desire, which is the most insatiable of all beasts. X. ' None |
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14. Philo of Alexandria, That Every Good Person Is Free, 75-87 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Essenes, and asceticism of • Judaism, asceticism • asceticism • asceticism, and Essenes • asceticism, and celibacy
Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 80; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 24, 25, 73, 200
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75 Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. '76 These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come in contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purposes of life; 77 for they alone of almost all men having been originally poor and destitute, and that too rather from their own habits and ways of life than from any real deficiency of good fortune, are nevertheless accounted very rich, judging contentment and frugality to be great abundance, as in truth they are. 78 Among those men you will find no makers of arrows, or javelins, or swords, or helmets, or breastplates, or shields; no makers of arms or of military engines; no one, in short, attending to any employment whatever connected with war, or even to any of those occupations even in peace which are easily perverted to wicked purposes; for they are utterly ignorant of all traffic, and of all commercial dealings, and of all navigation, but they repudiate and keep aloof from everything which can possibly afford any inducement to covetousness; 79 and there is not a single slave among them, but they are all free, aiding one another with a reciprocal interchange of good offices; and they condemn masters, not only as unjust, inasmuch as they corrupt the very principle of equality, but likewise as impious, because they destroy the ordices of nature, which generated them all equally, and brought them up like a mother, as if they were all legitimate brethren, not in name only, but in reality and truth. But in their view this natural relationship of all men to one another has been thrown into disorder by designing covetousness, continually wishing to surpass others in good fortune, and which has therefore engendered alienation instead of affection, and hatred instead of friendship; 80 and leaving the logical part of philosophy, as in no respect necessary for the acquisition of virtue, to the word-catchers, and the natural part, as being too sublime for human nature to master, to those who love to converse about high objects (except indeed so far as such a study takes in the contemplation of the existence of God and of the creation of the universe), they devote all their attention to the moral part of philosophy, using as instructors the laws of their country which it would have been impossible for the human mind to devise without divine inspiration. 81 Now these laws they are taught at other times, indeed, but most especially on the seventh day, for the seventh day is accounted sacred, on which they abstain from all other employments, and frequent the sacred places which are called synagogues, and there they sit according to their age in classes, the younger sitting under the elder, and listening with eager attention in becoming order. 82 Then one, indeed, takes up the holy volume and reads it, and another of the men of the greatest experience comes forward and explains what is not very intelligible, for a great many precepts are delivered in enigmatical modes of expression, and allegorically, as the old fashion was; 83 and thus the people are taught piety, and holiness, and justice, and economy, and the science of regulating the state, and the knowledge of such things as are naturally good, or bad, or indifferent, and to choose what is right and to avoid what is wrong, using a threefold variety of definitions, and rules, and criteria, namely, the love of God, and the love of virtue, and the love of mankind. 84 Accordingly, the sacred volumes present an infinite number of instances of the disposition devoted to the love of God, and of a continued and uninterrupted purity throughout the whole of life, of a careful avoidance of oaths and of falsehood, and of a strict adherence to the principle of looking on the Deity as the cause of everything which is good and of nothing which is evil. They also furnish us with many proofs of a love of virtue, such as abstinence from all covetousness of money, from ambition, from indulgence in pleasures, temperance, endurance, and also moderation, simplicity, good temper, the absence of pride, obedience to the laws, steadiness, and everything of that kind; and, lastly, they bring forward as proofs of the love of mankind, goodwill, equality beyond all power of description, and fellowship, about which it is not unreasonable to say a few words. 85 In the first place, then, there is no one who has a house so absolutely his own private property, that it does not in some sense also belong to every one: for besides that they all dwell together in companies, the house is open to all those of the same notions, who come to them from other quarters; 86 then there is one magazine among them all; their expenses are all in common; their garments belong to them all in common; their food is common, since they all eat in messes; for there is no other people among which you can find a common use of the same house, a common adoption of one mode of living, and a common use of the same table more thoroughly established in fact than among this tribe: and is not this very natural? For whatever they, after having been working during the day, receive for their wages, that they do not retain as their own, but bring it into the common stock, and give any advantage that is to be derived from it to all who desire to avail themselves of it; 87 and those who are sick are not neglected because they are unable to contribute to the common stock, inasmuch as the tribe have in their public stock a means of supplying their necessities and aiding their weakness, so that from their ample means they support them liberally and abundantly; and they cherish respect for their elders, and honour them and care for them, just as parents are honoured and cared for by their lawful children: being supported by them in all abundance both by their personal exertions, and by innumerable contrivances. XIII. ' None |
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15. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Asceticism
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 112; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 214
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16. Anon., Didache, 8.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Asceticism • ascetics, pre-Constantine
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 128; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91
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8.1 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. '' None |
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17. Josephus Flavius, Jewish Antiquities, 18.117 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • John the Baptist, ascetic character of • asceticism
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 4; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 53
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18.117 κτείνει γὰρ δὴ τοῦτον ̔Ηρώδης ἀγαθὸν ἄνδρα καὶ τοῖς ̓Ιουδαίοις κελεύοντα ἀρετὴν ἐπασκοῦσιν καὶ τὰ πρὸς ἀλλήλους δικαιοσύνῃ καὶ πρὸς τὸν θεὸν εὐσεβείᾳ χρωμένοις βαπτισμῷ συνιέναι: οὕτω γὰρ δὴ καὶ τὴν βάπτισιν ἀποδεκτὴν αὐτῷ φανεῖσθαι μὴ ἐπί τινων ἁμαρτάδων παραιτήσει χρωμένων, ἀλλ' ἐφ' ἁγνείᾳ τοῦ σώματος, ἅτε δὴ καὶ τῆς ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης."" None | sup>
18.117 for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing with water would be acceptable to him, if they made use of it, not in order to the putting away or the remission of some sins only, but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness.'' None |
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18. Josephus Flavius, Jewish War, 1.110, 2.119-2.129, 2.131-2.161 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asceticism • Austerity • Essenes, and asceticism of • Judith, piety and asceticism • asceticism • asceticism, Dead Sea Scrolls • asceticism, and Essenes • asceticism, and celibacy
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 53; Gera (2014), Judith, 42; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 191; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 34; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 158; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 73, 193, 200
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2.119 Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. 2.121 τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.' "2.122 Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "2.123 κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." "2.124 Μία δ' οὐκ ἔστιν αὐτῶν πόλις ἀλλ' ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ' ἀναπέπταται τὰ παρ' αὐτοῖς ὁμοίως ὥσπερ ἴδια, καὶ πρὸς οὓς οὐ πρότερον εἶδον εἰσίασιν ὡς συνηθεστάτους:" "2.125 διὸ καὶ ποιοῦνται τὰς ἀποδημίας οὐδὲν μὲν ὅλως ἐπικομιζόμενοι, διὰ δὲ τοὺς λῃστὰς ἔνοπλοι. κηδεμὼν δ' ἐν ἑκάστῃ πόλει τοῦ τάγματος ἐξαιρέτως τῶν ξένων ἀποδείκνυται ταμιεύων ἐσθῆτα καὶ τὰ ἐπιτήδεια." '2.126 καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν. οὔτε δὲ ἐσθῆτας οὔτε ὑποδήματα ἀμείβουσι πρὶν διαρραγῆναι τὸ πρότερον παντάπασιν ἢ δαπανηθῆναι τῷ χρόνῳ.' "2.127 οὐδὲν δ' ἐν ἀλλήλοις οὔτ' ἀγοράζουσιν οὔτε πωλοῦσιν, ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρ' αὐτῷ τὸ παρ' ἐκείνου χρήσιμον ἀντικομίζεται: καὶ χωρὶς δὲ τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρ' ὧν ἂν θέλωσιν." '2.128 Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129 καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "
2.131 προκατεύχεται δ' ὁ ἱερεὺς τῆς τροφῆς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον: ἀριστοποιησάμενος δ' ἐπεύχεται πάλιν: ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι θεὸν ὡς χορηγὸν τῆς ζωῆς. ἔπειθ' ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπ' ἔργα μέχρι δείλης τρέπονται." "2.132 δειπνοῦσι δ' ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις." "2.133 καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν ἡ τῶν ἔνδον σιωπὴ καταφαίνεται, τούτου δ' αἴτιον ἡ διηνεκὴς νῆψις καὶ τὸ μετρεῖσθαι παρ' αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου." "2.134 Τῶν μὲν οὖν ἄλλων οὐκ ἔστιν ὅ τι μὴ τῶν ἐπιμελητῶν προσταξάντων ἐνεργοῦσι, δύο δὲ ταῦτα παρ' αὐτοῖς αὐτεξούσια, ἐπικουρία καὶ ἔλεος: βοηθεῖν τε γὰρ τοῖς ἀξίοις, ὁπόταν δέωνται, καὶ καθ' ἑαυτοὺς ἐφίεται καὶ τροφὰς ἀπορουμένοις ὀρέγειν. τὰς δὲ εἰς τοὺς συγγενεῖς μεταδόσεις οὐκ ἔξεστι ποιεῖσθαι δίχα τῶν ἐπιτρόπων." "2.135 ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ." "2.136 σπουδάζουσι δ' ἐκτόπως περὶ τὰ τῶν παλαιῶν συντάγματα μάλιστα τὰ πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες: ἔνθεν αὐτοῖς πρὸς θεραπείαν παθῶν ῥίζαι τε ἀλεξητήριον καὶ λίθων ἰδιότητες ἀνερευνῶνται." "2.137 Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." '2.138 ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται.' "2.139 πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "2.141 τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται." '2.142 πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "2.143 Τοὺς δ' ἐπ' ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ' ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθείρεται: τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν, ποηφαγῶν δὲ καὶ λιμῷ τὸ σῶμα τηκόμενος διαφθείρεται." '2.144 διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον, ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι.' "2.145 Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι, καὶ δικάζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες, τὸ δ' ὁρισθὲν ὑπ' αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ' αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου, κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται θανάτῳ." '2.146 τοῖς δὲ πρεσβυτέροις ὑπακούουσιν καὶ τοῖς πλείοσιν ἐν καλῷ: δέκα γοῦν συγκαθεζομένων οὐκ ἂν λαλήσειέν τις ἀκόντων τῶν ἐννέα.' "2.147 καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν." "2.148 ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "2.149 ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον." "2.151 καὶ μακρόβιοι μέν, ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη, διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν, καταφρονηταὶ δὲ τῶν δεινῶν, καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν, τὸν δὲ θάνατον, εἰ μετ' εὐκλείας πρόσεισι, νομίζοντες ἀθανασίας ἀμείνονα." "2.152 διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι." '2.153 μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι.' "2.154 Καὶ γὰρ ἔρρωται παρ' αὐτοῖς ἥδε ἡ δόξα, φθαρτὰ μὲν εἶναι τὰ σώματα καὶ τὴν ὕλην οὐ μόνιμον αὐτῶν, τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν, καὶ συμπλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος ὥσπερ εἱρκταῖς τοῖς σώμασιν ἴυγγί τινι φυσικῇ κατασπωμένας," "2.155 ἐπειδὰν δὲ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν, οἷα δὴ μακρᾶς δουλείας ἀπηλλαγμένας τότε χαίρειν καὶ μετεώρους φέρεσθαι. καὶ ταῖς μὲν ἀγαθαῖς ὁμοδοξοῦντες παισὶν ̔Ελλήνων ἀποφαίνονται τὴν ὑπὲρ ὠκεανὸν δίαιταν ἀποκεῖσθαι καὶ χῶρον οὔτε ὄμβροις οὔτε νιφετοῖς οὔτε καύμασι βαρυνόμενον, ἀλλ' ὃν ἐξ ὠκεανοῦ πραὺ̈ς ἀεὶ ζέφυρος ἐπιπνέων ἀναψύχει: ταῖς δὲ φαύλαις ζοφώδη καὶ χειμέριον ἀφορίζονται μυχὸν γέμοντα τιμωριῶν ἀδιαλείπτων." "2.156 δοκοῦσι δέ μοι κατὰ τὴν αὐτὴν ἔννοιαν ̔́Ελληνες τοῖς τε ἀνδρείοις αὐτῶν, οὓς ἥρωας καὶ ἡμιθέους καλοῦσιν, τὰς μακάρων νήσους ἀνατεθεικέναι, ταῖς δὲ τῶν πονηρῶν ψυχαῖς καθ' ᾅδου τὸν ἀσεβῶν χῶρον, ἔνθα καὶ κολαζομένους τινὰς μυθολογοῦσιν, Σισύφους καὶ Ταντάλους ̓Ιξίονάς τε καὶ Τιτυούς, πρῶτον μὲν ἀιδίους ὑφιστάμενοι τὰς ψυχάς, ἔπειτα εἰς προτροπὴν ἀρετῆς καὶ κακίας ἀποτροπήν." '2.157 τούς τε γὰρ ἀγαθοὺς γίνεσθαι κατὰ τὸν βίον ἀμείνους ἐλπίδι τιμῆς καὶ μετὰ τὴν τελευτήν, τῶν τε κακῶν ἐμποδίζεσθαι τὰς ὁρμὰς δέει προσδοκώντων, εἰ καὶ λάθοιεν ἐν τῷ ζῆν, μετὰ τὴν διάλυσιν ἀθάνατον τιμωρίαν ὑφέξειν. 2.158 ταῦτα μὲν οὖν ̓Εσσηνοὶ περὶ ψυχῆς θεολογοῦσιν ἄφυκτον δέλεαρ τοῖς ἅπαξ γευσαμένοις τῆς σοφίας αὐτῶν καθιέντες.' "2.159 Εἰσὶν δ' ἐν αὐτοῖς οἳ καὶ τὰ μέλλοντα προγινώσκειν ὑπισχνοῦνται, βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι: σπάνιον δ' εἴ ποτε ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν." "2.161 δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος." ' None | sup>
2.119 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121 They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123 They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125 For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126 But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127 Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129 After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.131 but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their white garments, and betake themselves to their labors again till the evening; 2.132 then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133 which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135 They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without swearing by God is already condemned. 2.136 They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138 And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139 And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141 that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142 Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. 2.143 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144 for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator Moses, whom, if anyone blaspheme, he is punished capitally. 2.146 They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147 They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148 Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149 after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151 They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152 and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153 but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155 but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156 And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157 whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158 These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.161 However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.' ' None |
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19. New Testament, 1 Corinthians, 6.18, 7.1-7.17, 7.32-7.33, 11.6, 15.44, 15.47-15.48 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apocryphal Acts of the Apostles, asceticism and dualism • Ascetic • Asceticism • Austerity • Torah, and Askesis • ascetic celibacy of Christian women, transgression of ancient gender conventions • ascetic, radical ascetics • asceticism • asceticism, Christian encouragement • asceticism, Christian rejection • asceticism, female • asceticism, in Apocryphal Acts
Found in books: Esler (2000), The Early Christian World, 808; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 298, 420; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 136; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 206, 207; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 24, 75, 79, 80, 90, 95, 96, 124, 178, 180, 181, 209; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 161; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 191; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331, 332
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6.18 φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.
7.1 Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι· 7.2 διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω. 7.3 τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί. 7.4 ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ἡ γυνή. 7.5 μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν. 7.6 τοῦτο δὲ λέγω κατὰ συνγνώμην, οὐ κατʼ ἐπιταγήν. 7.7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως. 7.8 Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· 7.9 εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι.
7.10 Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,—
7.11 ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,—καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.
7.12 Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετʼ αὐτοῦ, μὴ ἀφιέτω αὐτήν·
7.13 καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα.
7.14 ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν.
7.15 εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός.
7.16 τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;
7.17 Εἰ μὴ ἑκάστῳ ὡς μεμέρικεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι.
7.32 θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ· 7.33 ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί, καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου,
11.6 εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω.
15.44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν.
15.47 ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48 οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·' ' None | sup>
6.18 Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body.
7.1 Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.2 But, because of sexualimmoralities, let each man have his own wife, and let each woman haveher own husband. 7.3 Let the husband render to his wife the affectionowed her, and likewise also the wife to her husband.' "7.4 The wifedoesn't have authority over her own body, but the husband. Likewisealso the husband doesn't have authority over his own body, but thewife." "7.5 Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control." '7.6 But this I say by way of concession, not of commandment. 7.7 Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind. 7.8 But I sayto the unmarried and to widows, it is good for them if they remain evenas I am.' "7.9 But if they don't have self-control, let them marry. Forit's better to marry than to burn." 7.10 But to the married I command-- not I, but the Lord -- that the wife not leave her husband
7.11 (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife.
7.12 But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her.
7.13 The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband.
7.14 For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy.
7.15 Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace.
7.16 For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife?
7.17 Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies.
7.32 But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord; 7.33 but he who is married isconcerned about the things of the world, how he may please his wife.
11.6 For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered.
15.44 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.
15.47 The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48 As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.' ' None |
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20. New Testament, 1 Timothy, 4.1-4.4, 4.7-4.8, 5.23, 6.5-6.6, 6.8, 6.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ascetic • Asceticism • Cynics/Cynicism, ascetic type • Cynics/Cynicism, austerity • ascetic, radical ascetics • asceticism • asceticism, Christian encouragement • asceticism, Christian rejection • asceticism, female
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 140; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 283, 333; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 231; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 106, 124; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 200; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 127; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
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4.1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4 ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον,
4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 4.8 ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης.
5.23 Μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας.
6.5 διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν. 6.6 ἔστιν δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ αὐταρκείας·
6.8 ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα.
6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως,'' None | sup>
4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4 For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. ' "
4.7 But refuse profane and old wives' fables. Exercise yourself toward godliness. " '4.8 For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. ' "
5.23 Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. " 6.5 constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6 But godliness with contentment is great gain.
6.8 But having food and clothing, we will be content with that.
6.20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; '' None |
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21. New Testament, Acts, 10.28 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • asceticism • ascetics, pre-Constantine
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 67; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 128
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10.28 ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον·'' None | sup>
10.28 He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn\'t call any man unholy or unclean. '' None |
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22. New Testament, Apocalypse, 14.3-14.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asceticism • asceticism
Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 420; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 207
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14.3 καὶᾁδουσινὡςᾠδὴν καινὴνἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. 14.4 οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ,'' None | sup>
14.3 They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4 These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.'' None |
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23. New Testament, Colossians, 2.12, 2.16, 2.21-2.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ascetic • asceticism • asceticism, • dietary laws ascetic role of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 67, 68, 87; Huttner (2013), Early Christianity in the Lycus Valley, 125; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 235; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 159
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2.12 συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν·
2.16 Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων,
2.21 Μὴ ἅψῃ μηδὲ γεύσῃ μηδὲ θίγῃς, 2.22 ἅ ἐστιν πάντα εἰς φθορὰν τῇ ἀποχρήσει, κατὰ τὰἐντάλματα καὶ διδασκαλίας τῶν ἀνθρώπων; 2.23 ἅτινά ἐστιν λόγον μὲν ἔχοντα σο φίας ἐν ἐθελοθρησκίᾳ καὶ ταπεινοφροσύνῃ καὶ ἀφειδίᾳ σώματος, οὐκ ἐν τιμῇ τινὶ πρὸς πλησμονὴν τῆς σαρκός.'' None | sup>
2.12 having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.
2.16 Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day,
2.21 "Don\'t handle, nor taste, nor touch" 2.22 (all of which perish with use), according to the precepts and doctrines of men? ' "2.23 Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh. "' None |
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24. New Testament, Ephesians, 5.25-5.33, 6.12-6.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anthony of the Desert (‘the Great’), asceticism • Asceticism • asceticism • asceticism, Anthony of the Desert • asceticism, health, medicine, and philosophy impacting • asceticism,and violence
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 60; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 312; Esler (2000), The Early Christian World, 1097; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 207; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 268; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 279
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5.25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, 5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, 5.27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 5.28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, 5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, 5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. 5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. 5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. 5.33 πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.
6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 6.13 διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι. 6.14 στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθεία, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης,'' None | sup>
5.25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26 that he might sanctify it, having cleansed it by the washing of water with the word, 5.27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30 because we are members of his body, of his flesh and bones. 5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." 5.32 This mystery is great, but I speak concerning Christ and of the assembly. 5.33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. ' "
6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. " '6.13 Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14 Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, '' None |
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25. New Testament, Galatians, 3.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ascetic(s) • Asceticism • ascetic celibacy of Christian women, female autonomy • asceticism
Found in books: Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 87; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 150; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 205; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 254
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3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.'' None | sup>
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. '' None |
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26. New Testament, Romans, 7.18, 8.15-8.17, 8.19-8.23, 12.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ascetic • Asceticism • Judaism, asceticism • ascetic, radical ascetics • asceticism • asceticism, contemplation and • asceticism, contemplative life • asceticism, godlikeness and knowledge, Dorotheus of Gaza on • askesis • godlikeness and the ordering of knowledge, in Dorotheus of Gaza’s asceticism • medicine, and askesis
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 587, 656; Champion (2022), Dorotheus of Gaza and Ascetic Education, 59; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 329; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 132, 267; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 227; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 93; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 276; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 331, 332
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7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ·
8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν 8.16 Ἀββά ὁ πατήρ· αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῷ πνεύματι ἡμῶν ὅτι ἐσμὲν τέκνα θεοῦ. 8.17 εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
8.19 ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται· 8.20 τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι 8.21 ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. 8.22 οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν· 8.23 οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.
12.5 οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, τὸ δὲ καθʼ εἷς ἀλλήλων μέλη.' ' None | sup>
7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. " 8.15 For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!" 8.16 The Spirit himself testifies with our spirit that we are children of God; 8.17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.
8.19 For the creation waits with eager expectation for the sons of God to be revealed. 8.20 For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21 that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22 For we know that the whole creation groans and travails in pain together until now. 8.23 Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body.
12.5 so we, who are many, are one body in Christ, and individually members one of another. ' " None |
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27. New Testament, Luke, 14.26, 20.27-20.39 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Artotyritai asceticism • Asceticism • asceticism • asceticism, New Testament
Found in books: Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 178; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 215; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 206; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 156; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 39; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 38; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 197
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14.26 Εἴ τις ἔρχεται πρός με καὶ οὐ μισεῖ τὸν πατέρα ἑαυτοῦ καὶ τὴν μητέρα καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ τοὺς ἀδελφοὺς καὶ τὰς ἀδελφάς, ἔτι τε καὶ τὴν ψυχὴν ἑαυτοῦ, οὐ δύναται εἶναί μου μαθητής.
20.27 Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ λέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν λέγοντες 20.28 Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ᾖ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ. 20.29 ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος· 20.30 καὶ ὁ δεύτερος καὶ ὁ τρίτος ἔλαβεν αὐτήν, 20.31 ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέλιπον τέκνα καὶ ἀπέθανον· 20.32 ὕστερον καὶ ἡ γυνὴ ἀπέθανεν. 20.33 ἡ γυνὴ οὖν ἐν τῇ ἀναστάσει τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 20.34 καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται, 20.35 οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται· 20.36 οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες. 20.37 ὅτι δὲ ἐγείρονται οἱ νεκροὶ καὶ Μωυσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει Κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ· 20.38 θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν. 20.39 ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν Διδάσκαλε, καλῶς εἶπας·' ' None | sup>
14.26 "If anyone comes to me, and doesn\'t hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can\'t be my disciple.
20.27 Some of the Sadducees came to him, those who deny that there is a resurrection. 20.28 They asked him, "Teacher, Moses wrote to us that if a man\'s brother dies having a wife, and he is childless, his brother should take the wife, and raise up children for his brother. 20.29 There were therefore seven brothers. The first took a wife, and died childless. 20.30 The second took her as wife, and he died childless. 20.31 The third took her, and likewise the seven all left no children, and died. 20.32 Afterward the woman also died. 20.33 Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife." 20.34 Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35 But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. ' "20.36 For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. " "20.37 But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' " '20.38 Now he is not the God of the dead, but of the living, for all are alive to him." 20.39 Some of the scribes answered, "Teacher, you speak well."' ' None |
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28. New Testament, Mark, 5.27-5.28, 9.17-9.29, 12.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asceticism • Jesus, ascetics linked to • ascetic(ism) • asceticism, New Testament • charismatic wonderworkers, Christian ascetics • charismatic wonderworkers/ascetics
Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 13; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 39; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 400, 422; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 159, 164; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 38
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5.27 ἀκούσασα τὰ περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ· 5.28 ἔλεγεν γὰρ ὅτι Ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ σωθήσομαι.
9.17 καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 9.18 καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.19 ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. 9.20 καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. 9.21 καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν· 9.22 καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. 9.24 εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. 9.25 ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 9.26 καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. 9.27 ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη. 9.28 καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 9.29 καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ .
12.25 ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς·'' None | sup>
5.27 having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. 5.28 For she said, "If I just touch his clothes, I will be made well."
9.17 One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18 and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren\'t able." 9.19 He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me." 9.20 They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21 He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22 often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23 Jesus said to him, "If you can believe, all things are possible to him who believes." 9.24 Immediately the father of the child cried out with tears, "I believe. Help my unbelief!" 9.25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.26 Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead." 9.27 But Jesus took him by the hand, and raised him up; and he arose. 9.28 When he had come into the house, his disciples asked him privately, "Why couldn\'t we cast it out?" 9.29 He said to them, "This kind can come out by nothing, except by prayer and fasting."
12.25 For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. '' None |
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29. New Testament, Matthew, 5.5, 6.24, 19.4-19.6, 19.11-19.12, 19.21, 19.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asceticism • Austerity • Jerome, and asceticism • asceticism • asceticism,and violence • asceticism/ascetics • ascetics, asceticism • ascetics, monks • eschatology, preparatory asceticism
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 310, 317; Esler (2000), The Early Christian World, 1155; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 192, 193; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 98, 99; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 55; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 13, 14, 15, 63, 108, 115, 180; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 210; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 357
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5.5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.
6.24 Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει· οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.
19.4 ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 19.5 καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.
19.11 ὁ δὲ εἶπεν αὐτοῖς Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλʼ οἷς δέδοται. 19.12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.
19.21 ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς τοῖς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι.
19.27 Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν;'' None | sup>
5.5 Blessed are the gentle, For they shall inherit the earth.
6.24 "No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can\'t serve both God and Mammon.
19.4 He answered, "Haven\'t you read that he who made them from the beginning made them male and female, ' "19.5 and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' " '19.6 So that they are no more two, but one flesh. What therefore God has joined together, don\'t let man tear apart."
19.11 But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12 For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it."
19.21 Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me."
19.27 Then Peter answered, "Behold, we have left everything, and followed you. What then will we have?"'' None |
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30. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asceticism • asceticism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 33; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 326
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31. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • asceticism
Found in books: Damm (2018), Religions and Education in Antiquity, 187; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 206
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32. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Stoics, and the ascetic life • asceticism, and celibacy • askesis
Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 58; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 43
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33. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ascetic • Asceticism • ascetic, asceticism • asceticism • asceticism,, and Scripture • asceticism,, and the body
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 152; Damm (2018), Religions and Education in Antiquity, 188; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 192, 279; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 170
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34. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • ascetic(ism) • ascetic, radical ascetics
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 352; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
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35. Anon., Acts of Thomas, 90, 96-97 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apocryphal Acts of the Apostles, representations of fasting and asceticism • asceticism
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 314; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 193
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90 And when Charisius heard this of Mygdonia, he would not go forth to dinner, but bade his servants bring her to dine with him (Syr. bring food to him that he might sup in her presence): when then they brought it in, he desired her to dine with him, but she excused herself; since then she would not, he dined alone, saying unto her: On thine account I refused to dine with Misdaeus the king, and thou, wast thou not willing to dine with me? but she said: It is because I am not well. Charisius therefore rose up as he was wont and would sleep with her, but she said: Did I not tell thee that for today I refused it?96 And when he heard that she would not come out of her chamber, he went in and said unto her: Wherefore wilt thou not dine with me and perchance not sleep with me as the wont is? yea, concerning this I have the greater suspicion, for I have heard that that sorcerer and deceiver teacheth that a man should not live with his wife, and that which nature requireth and the godhead hath ordained he overthroweth. When Charisius said these things, Mygdonia kept silence. He saith to her again: My lady and consort Mygdonia, be not led astray by deceitful and vain words, nor by the works of sorcery which I have heard that this man performeth in the name of Father, Son, and Holy Ghost; for it was never yet heard in the world that any raised the dead, and, as I hear, it is reported of this man that he raiseth dead men. And for that he neither eateth nor drinketh, think not that for righteousness sake he neither eateth nor drinketh but this he doth because he possesseth nought, for what should he do which hath not even his daily bread? And he hath one garment because he is poor, and as for his not receiving aught of any (he doth so, to be sure, because he knoweth in himself that he doth not verily heal any man, Syr.). 97 And when Charisius so said, Mygdonia was silent as any stone, but she prayed, asking when it should be day, that she might go to the apostle of Christ. And he withdrew from her and went to dinner heavy in mind, for he thought to sleep with her according to the wont. And when he was gone out, she bowed her knees and prayed, saying: Lord God and Master, merciful Father, Saviour Christ, do thou give me strength to overcome the shamelessness of Charisius, and grant me to keep the holiness wherein thou delightest, that I also may by it find eternal life. And when she had so prayed she laid herself on her bed and veiled herself. ' None |
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36. Irenaeus, Refutation of All Heresies, 1.13.6, 1.24.1-1.24.2, 1.28, 1.28.1-1.28.2, 3.23.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristotle and Aristotelianism, asceticism in • Ascetic • Asceticism • Plato and Platonism, asceticism in • asceticism • asceticism, Platonic-Aristotelian pattern of
Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 69; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 49, 155; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 206; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 44, 45, 148, 389; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 160; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 65; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 96; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 180; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 3; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 80
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1.13.6 Some of his disciples, too, addicting themselves to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything. For they affirm, that because of the "Redemption" it has come to pass that they can neither be apprehended, nor even seen by the judge. But even if he should happen to lay hold upon them, then they might simply repeat these words, while standing in his presence along with the "Redemption:" "O thou, who sittest beside God, and the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold the face of the Father, having thee as their guide and introducer, do derive their forms from above, which she in the greatness of her daring inspiring with mind on account of the goodness of the Propator, produced us as their images, having her mind then intent upon the things above, as in a dream,--behold, the judge is at hand, and the crier orders me to make my defence. But do thou, as being acquainted with the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality but one cause." Now, as soon as the Mother hears these words, she puts the Homeric helmet of Pluto upon them, so that they may invisibly escape the judge. And then she immediately catches them up, conducts them into the bridal chamber, and hands them over to their consorts.
1.24.1 Arising among these men, Saturninus (who was of that Antioch which is near Daphne) and Basilides laid hold of some favourable opportunities, and promulgated different systems of doctrine--the one in Syria, the other at Alexandria. Saturninus, like Meder, set forth one father unknown to all, who made angels, archangels, powers, and potentates. The world, again, and all things therein, were made by a certain company of seven angels. Man, too, was the workmanship of angels, a shining image bursting forth below from the presence of the supreme power; and when they could not, he says, keep hold of this, because it immediately darted upwards again, they exhorted each other, saying, "Let us make man after our image and likeness." He was accordingly formed, yet was unable to stand erect, through the inability of the angels to convey to him that power, but wriggled on the ground like a worm. Then the power above taking pity upon him, since he was made after his likeness, sent forth a spark of life, which gave man an erect posture, compacted his joints, and made him live. He declares, therefore, that this spark of life, after the death of a man, returns to those things which are of the same nature with itself, and the rest of the body is decomposed into its original elements. 1.24.2 He has also laid it down as a truth, that the SAviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic was the first to affirm that two kinds of men were formed by the angels,--the one wicked, and the other good. And since the demons assist the most wicked, the Saviour came for the destruction of evil men and of the demons, but for the salvation of the good. They declare also, that marriage and generation are from Satan. Many of those, too, who belong to his school, abstain from animal food, and draw away multitudes by a reigned temperance of this kind. They hold, moreover, that some of the prophecies were uttered by those angels who made the world, and some by Satan; whom Saturninus represents as being himself an angel, the enemy of the creators of the world, but especially of the God of the Jews.' "
1.28.1 Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them--indeed, we may say all--desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. They deny, too, the salvation of him who was first created. It is but lately, however, that this opinion has been invented among them. A certain man named Tatian first introduced the blasphemy. He was a hearer of Justin's, and as long as he continued with him he expressed no such views; but after his martyrdom he separated from the Church, and, excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine. He invented a system of certain invisible AEons, like the followers of Valentinus; while, like Marcion and Saturninus, he declared that marriage was nothing else than corruption and fornication. But his denial of Adam's salvation was an opinion due entirely to himself." 1.28.2 Others, again, following upon Basilides and Carpocrates, have introduced promiscuous intercourse and a plurality of wives, and are indifferent about eating meats sacrificed to idols, maintaining that God does not greatly regard such matters. But why continue? For it is an impracticable attempt to mention all those who, in one way or another, have fallen away from the truth.
3.23.5 The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, "the fear of the Lord is the beginning of wisdom;" the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For Adam showed his repentance by his conduct, through means of the girdle which he used, covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing as follows: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. "The serpent," says she, "beguiled me, and I did eat." But He put no question to the serpent; for He knew that he had been the prime mover in the guilty deed; but He pronounced the curse upon him in the first instance, that it might fall upon man with a mitigated rebuke. For God detested him who had led man astray, but by degrees, and little by little, He showed compassion to him who had been beguiled.' ' None |
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37. Justin, First Apology, 26 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • asceticism
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 208; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 219; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 80
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26 And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. "" None |
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38. Justin, Dialogue With Trypho, 45 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Asceticism • dietary laws ascetic role of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 87, 209; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 45
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45 Trypho: If I seem to interrupt these matters, which you say must be investigated, yet the question which I mean to put is urgent. Allow me first. Justin: Ask whatever you please, as it occurs to you; and I shall endeavour, after questions and answers, to resume and complete the discourse. Trypho: Tell me, then, shall those who lived according to the law given by Moses, live in the same manner with Jacob, Enoch, and Noah, in the resurrection of the dead, or not? Justin: When I quoted, sir, the words spoken by Ezekiel, that 'even if Noah and Daniel and Jacob were to beg sons and daughters, the request would not be granted them,' but that each one, that is to say, shall be saved by his own righteousness, I said also, that those who regulated their lives by the law of Moses would in like manner be saved. For what in the law of Moses is naturally good, and pious, and righteous, and has been prescribed to be done by those who obey it; and what was appointed to be performed by reason of the hardness of the people's hearts; was similarly recorded, and done also by those who were under the law. Since those who did that which is universally, naturally, and eternally good are pleasing to God, they shall be saved through this Christ in the resurrection equally with those righteous men who were before them, namely Noah, and Enoch, and Jacob, and whoever else there be, along with those who have known this Christ, Son of God, who was before the morning star and the moon, and submitted to become incarnate, and be born of this virgin of the family of David, in order that, by this dispensation, the serpent that sinned from the beginning, and the angels like him, may be destroyed, and that death may be contemned, and for ever quit, at the second coming of the Christ Himself, those who believe in Him and live acceptably - and be no more: when some are sent to be punished unceasingly into judgment and condemnation of fire; but others shall exist in freedom from suffering, from corruption, and from grief, and in immortality. "" None |
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39. Lucian, The Passing of Peregrinus, 18 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Asceticism • Cynics/Cynicism, austerity
Found in books: Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 332; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 648
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18 with a birch rod; administered the same; and mystified the public with a number of still more extravagant follies. Thus prepared, he took ship to Italy, and was scarcely on dry land again when he began abusing everybody, especially the Emperor, on whose indulgence and good nature he knew that he could safely rely. The Emperor, as you may suppose, was not greatly concerned at his invectives; and it was his theory that no one in the garb of philosophy should be called to account for his words, least of all a specialist in scandal. Proteus's reputation throve upon neglect. The crack brained philosopher became the cynosure of unsophisticated eyes; and he grew at last to be so unbearable that the city prefect judiciously expelled him: “we do not require philosophers of your school,” he explained. Even this made for his notoriety: he was in everyone's mouth as the philosopher who was banished for being too outspoken, and saying what he thought. He took rank with Musonius, Dion, Epictetus, and others who have been in the same predicament."" None |
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40. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • ascesis, ascetism • ascetics as animal figures
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 343; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 73
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41. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ascetic • Asceticism • Climacus, Christian ascetic, First movements as bad thoughts • Climacus, Christian ascetic, Love for God bestows or is apatheia • ascesis, ascetism • ascetic, radical ascetics • asceticism
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 584; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 209; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 132; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 14; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 78; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348, 389; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 179; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331, 332
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42. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Asceticism • asceticism, Christian rejection • dietary laws ascetic role of
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 87, 209; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 37; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 100
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43. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Asceticism • ascetic, asceticism
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 390; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 170
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44. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Asceticism • ascetic
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 452, 454; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 326, 332
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45. Nag Hammadi, The Gospel of Thomas, 21-22, 42, 114 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Ascetic • Asceticism • asceticism
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 265; Damm (2018), Religions and Education in Antiquity, 186, 187; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 308; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 205, 206, 236
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21 Mary said to Jesus, "What are your disciples like?" He said, "They are like little children living in a field that is not theirs. When the owners of the field come, they will say, \'Give us back our field.\' They take off their clothes in front of them in order to give it back to them, and they return their field to them. For this reason I say, if the owners of a house know that a thief is coming, they will be on guard before the thief arrives and will not let the thief break into their house (their domain) and steal their possessions. As for you, then, be on guard against the world. Prepare yourselves with great strength, so the robbers can\'t find a way to get to you, for the trouble you expect will come. Let there be among you a person who understands. When the crop ripened, he came quickly carrying a sickle and harvested it. Anyone here with two good ears had better listen!" 22 Jesus saw some babies nursing. He said to his disciples, "These nursing babies are like those who enter the (Father\'s) kingdom." They said to him, "Then shall we enter the (Father\'s) kingdom as babies?" Jesus said to them, "When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter the kingdom."
42 Jesus said, "Be passersby."
114 Simon Peter said to them, "Make Mary leave us, for females don\'t deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven."'' None |
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46. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Anthony of the Desert (‘the Great’), asceticism • Asceticism • Asceticism, Basil • Asceticism, ascetics • Athanasius, asceticism • Austerity • Climacus, Christian ascetic, First movements as bad thoughts • asceticism, • asceticism, Anthony of the Desert • asceticism, Athanasius • asceticism,and violence • asceticism/ascetics • ascetics, asceticism
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 237; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 313, 314; Esler (2000), The Early Christian World, 1095, 1096, 1097, 1122; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 121; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 288; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 99, 101, 102, 104, 108; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 209; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 39, 73; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 279; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348
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47. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • ascetic celibacy of Christian women, transgression of ancient gender conventions • asceticism,
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 364; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 138, 139
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48. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Apocryphal Acts of the Apostles, representations of fasting and asceticism • Asceticism • ascetics, women's
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 302; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 180
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49. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Asceticism
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 142; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 15, 20, 41, 43, 58, 61, 63, 65, 203
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50. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • asceticism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 35, 36; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 25
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51. Augustine, Confessions, 8.6.15 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • asceticism/ascetics • ascetics, Greco-Roman • ascetics, Jewish • ascetics, growth of in the fourth century ce • ascetics, women's • hagiography, relationship with real-life ascetic practices
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 325; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 98
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8.6.15 13. And how, then, Thou delivered me out of the bonds of carnal desire, wherewith I was most firmly fettered, and out of the drudgery of worldly business, will I now declare and confess unto Your name, O Lord, my strength and my Redeemer. Amid increasing anxiety, I was transacting my usual affairs, and daily sighing unto You. I resorted as frequently to Your church as the business, under the burden of which I groaned, left me free to do. Alypius was with me, being after the third sitting disengaged from his legal occupation, and awaiting further opportunity of selling his counsel, as I was wont to sell the power of speaking, if it can be supplied by teaching. But Nebridius had, on account of our friendship, consented to teach under Verecundus, a citizen and a grammarian of Milan, and a very intimate friend of us all; who vehemently desired, and by the right of friendship demanded from our company, the faithful aid he greatly stood in need of. Nebridius, then, was not drawn to this by any desire of gain (for he could have made much more of his learning had he been so inclined), but, as a most sweet and kindly friend, he would not be wanting in an office of friendliness, and slight our request. But in this he acted very discreetly, taking care not to become known to those personages whom the world esteems great; thus avoiding distraction of mind, which he desired to have free and at leisure as many hours as possible, to search, or read, or hear something concerning wisdom. 14. Upon a certain day, then, Nebridius being away (why, I do not remember), lo, there came to the house to see Alypius and me, Pontitianus, a countryman of ours, in so far as he was an African, who held high office in the emperor's court. What he wanted with us I know not, but we sat down to talk together, and it fell out that upon a table before us, used for games, he noticed a book; he took it up, opened it, and, contrary to his expectation, found it to be the Apostle Paul - for he imagined it to be one of those books which I was wearing myself out in teaching. At this he looked up at me smilingly, and expressed his delight and wonder that he had so unexpectedly found this book, and this only, before my eyes. For he was both a Christian and baptized, and often prostrated himself before You our God in the church, in constant and daily prayers. When, then, I had told him that I bestowed much pains upon these writings, a conversation ensued on his speaking of Antony, the Egyptian monk, whose name was in high repute among Your servants, though up to that time not familiar to us. When he came to know this, he lingered on that topic, imparting to us a knowledge of this man so eminent, and marvelling at our ignorance. But we were amazed, hearing Your wonderful works most fully manifested in times so recent, and almost in our own, wrought in the true faith and the Catholic Church. We all wondered - we, that they were so great, and he, that we had never heard of them. 15. From this his conversation turned to the companies in the monasteries, and their manners so fragrant unto You, and of the fruitful deserts of the wilderness, of which we knew nothing. And there was a monastery at Milan full of good brethren, without the walls of the city, under the fostering care of Ambrose, and we were ignorant of it. He went on with his relation, and we listened intently and in silence. He then related to us how on a certain afternoon, at Triers, when the emperor was taken up with seeing the Circensian games, he and three others, his comrades, went out for a walk in the gardens close to the city walls, and there, as they chanced to walk two and two, one strolled away with him, while the other two went by themselves; and these, in their rambling, came upon a certain cottage inhabited by some of Your servants, poor in spirit, of whom is the kingdom of heaven, where they found a book in which was written the life of Antony. This one of them began to read, marvel at, and be inflamed by it; and in the reading, to meditate on embracing such a life, and giving up his worldly employments to serve You. And these were of the body called Agents for Public Affairs. Then, suddenly being overwhelmed with a holy love and a sober sense of shame, in anger with himself, he cast his eyes upon his friend, exclaiming, Tell me, I entreat you, what end we are striving for by all these labours of ours. What is our aim? What is our motive in doing service? Can our hopes in court rise higher than to be ministers of the emperor? And in such a position, what is there not brittle, and fraught with danger, and by how many dangers arrive we at greater danger? And when arrive we there? But if I desire to become a friend of God, behold, I am even now made it. Thus spoke he, and in the pangs of the travail of the new life, he turned his eyes again upon the page and continued reading, and was inwardly changed where Thou saw, and his mind was divested of the world, as soon became evident; for as he read, and the surging of his heart rolled along, he raged awhile, discerned and resolved on a better course, and now, having become Yours, he said to his friend, Now have I broken loose from those hopes of ours, and am determined to serve God; and this, from this hour, in this place, I enter upon. If you are reluctant to imitate me, hinder me not. The other replied that he would cleave to him, to share in so great a reward and so great a service. Thus both of them, being now Yours, were building a tower at the necessary cost, Luke 14:26-35 - of forsaking all that they had and following You. Then Pontitianus, and he that had walked with him through other parts of the garden, came in search of them to the same place, and having found them, reminded them to return as the day had declined. But they, making known to him their resolution and purpose, and how such a resolve had sprung up and become confirmed in them, entreated them not to molest them, if they refused to join themselves unto them. But the others, no whit changed from their former selves, did yet (as he said) bewail themselves, and piously congratulated them, recommending themselves to their prayers; and with their hearts inclining towards earthly things, returned to the palace. But the other two, setting their affections upon heavenly things, remained in the cottage. And both of them had affianced brides, who, when they heard of this, dedicated also their virginity unto God. "" None |
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52. Socrates Scholasticus, Ecclesiastical History, 7.15 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • ascetic(ism) • asceticism,and violence
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 209
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7.15 There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner, which she had acquired in consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in coming to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more. Yet even she fell a victim to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes, it was calumniously reported among the Christian populace, that it was she who prevented Orestes from being reconciled to the bishop. Some of them therefore, hurried away by a fierce and bigoted zeal, whose ringleader was a reader named Peter, waylaid her returning home, and dragging her from her carriage, they took her to the church called C sareum, where they completely stripped her, and then murdered her with tiles. After tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burnt them. This affair brought not the least opprobrium, not only upon Cyril, but also upon the whole Alexandrian church. And surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort. This happened in the month of March during Lent, in the fourth year of Cyril's episcopate, under the tenth consulate of Honorius, and the sixth of Theodosius. "" None |
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53. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • ascetic discourse • asceticism,and violence • asceticism,as dominance • ascetics, asceticism • ascetics, asceticism, athletic metaphors for
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 333; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 291
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54. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Abraham (ascetic) • asceticism
Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 309; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 169
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55. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Askesis • Climacus, Christian ascetic, Love for God bestows or is apatheia • askesis
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 257; Pinheiro et al. (2015), Philosophy and the Ancient Novel, 58; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389
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56. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Ascetic • Asceticism • Asceticism, Macrina
Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 2; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 236
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57. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Jerome, and asceticism • ascetic movements of the, opposed by orthodox heresiologists • marriage, condemned by ascetic and heretical groups
Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 212, 213; Esler (2000), The Early Christian World, 1155
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58. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Ascetic(s) • Asceticism • Jerome, and asceticism • asceticism as feature of Christian biography • conversion, asceticism required by • life-writing and time, asceticism after conversion as feature of Christian biography • martyrs and martyrdom, asceticism as feature of Christian biography
Found in books: Esler (2000), The Early Christian World, 1153; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 201; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 388; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 254
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59. Sozomenus, Ecclesiastical History, 7.15.2-7.15.6
Tagged with subjects: • Asceticism, ascetics • asceticism,and violence
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 247
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7.15.2 Paulinus, bishop of Antioch, died about this period, and those who had been convened into a church with him persisted in their aversion to Flavian, although his religious sentiments were precisely the same as their own, because he had violated the oath he had formerly made to Meletius. They, therefore, elected Evagrius as their bishop. Evagrius did not long survive this appointment, and although Flavian prevented the election of another bishop, those who had seceded from communion with him, still continued to hold their assemblies apart. About this period, the bishop of Alexandria, to whom the temple of Dionysus had, at his own request, been granted by the emperor, converted the edifice into a church. The statues were removed, the adyta were exposed; and, in order to cast contumely on the pagan mysteries, he made a procession for the display of these objects; the phalli, and whatever other object had been concealed in the adyta which really was, or seemed to be, ridiculous, he made a public exhibition of. The pagans, amazed at so unexpected an exposure, could not suffer it in silence, but conspired together to attack the Christians. They killed many of the Christians, wounded others, and seized the Serapion, a temple which was conspicuous for beauty and vastness and which was seated on an eminence. This they converted into a temporary citadel; and hither they conveyed many of the Christians, put them to the torture, and compelled them to offer sacrifice. Those who refused compliance were crucified, had both legs broken, or were put to death in some cruel manner. When the sedition had prevailed for some time, the rulers came and urged the people to remember the laws, to lay down their arms, and to give up the Serapion. There came then Romanus, the general of the military legions in Egypt; and Evagrius was the prefect of Alexandria As their efforts, however, to reduce the people to submission were utterly in vain, they made known what had transpired to the emperor. Those who had shut themselves up in the Serapion prepared a more spirited resistance, from fear of the punishment that they knew would await their audacious proceedings, and they were further instigated to revolt by the inflammatory discourses of a man named Olympius, attired in the garments of a philosopher, who told them that they ought to die rather than neglect the gods of their fathers. Perceiving that they were greatly dispirited by the destruction of the idolatrous statues, he assured them that such a circumstance did not warrant their renouncing their religion; for that the statues were composed of corruptible materials, and were mere pictures, and therefore would disappear; whereas, the powers which had dwelt within them, had flown to heaven. By such representations as these, he retained the multitude with him in the Serapion. When the emperor was informed of these occurrences, he declared that the Christians who had been slain were blessed, inasmuch as they had been admitted to the honor of martyrdom, and had suffered in defense of the faith. He offered free pardon to those who had slain them, hoping that by this act of clemency they would be the more readily induced to embrace Christianity; and he commanded the demolition of the temples in Alexandria which had been the cause of the popular sedition. It is said that, when this imperial edict was read in public, the Christians uttered loud shouts of joy, because the emperor laid the odium of what had occurred upon the pagans. The people who were guarding the Serapion were so terrified at hearing these shouts, that they took to flight, and the Christians immediately obtained possession of the spot, which they have retained ever since. I have been informed that, on the night preceding this occurrence, Olympius heard the voice of one singing hallelujah in the Serapion. The doors were shut and everything was still; and as he could see no one, but could only hear the voice of the singer, he at once understood what the sign signified; and unknown to any one he quitted the Serapion and embarked for Italy. It is said that when the temple was being demolished, some stones were found, on which were hieroglyphic characters in the form of a cross, which on being submitted to the inspection of the learned, were interpreted as signifying the life to come. These characters led to the conversion of several of the pagans, as did likewise other inscriptions found in the same place, and which contained predictions of the destruction of the temple. It was thus that the Serapion was taken, and, a little while after, converted into a church; it received the name of the Emperor Arcadius. There were still pagans in many cities, who contended zealously in behalf of their temples; as, for instance, the inhabitants of Petr a and of Areopolis, in Arabia; of Raphi and Gaza, in Palestine; of Heriopolis in Phœnicia; and of Apamea, on the river Axius, in Syria. I have been informed that the inhabitants of the last-named city often armed the men of Galilee and the peasants of Lebanon in defense of their temples; and that at last, they even carried their audacity to such a height, as to slay a bishop named Marcellus. This bishop had commanded the demolition of all the temples in the city and villages, under the supposition that it would not be easy otherwise for them to be converted from their former religion. Having heard that there was a very spacious temple at Aulon, a district of Apamea, he repaired there with a body of soldiers and gladiators. He stationed himself at a distance from the scene of conflict, beyond the reach of the arrows; for he was afflicted with the gout, and was unable to fight, to pursue, or to flee. Whilst the soldiers and gladiators were engaged in the assault against the temple, some pagans, discovering that he was alone, hastened to the place where he was separated from the combat; they arose suddenly and seized him, and burnt him alive. The perpetrators of this deed were not then known, but, in course of time, they were detected, and the sons of Marcellus determined upon avenging his death. The council of the province, however, prohibited them from executing this design, and declared that it was not just that the relatives or friends of Marcellus should seek to avenge his death; when they should rather return thanks to God for having accounted him worthy to die in such a cause. 7.15.6 Paulinus, bishop of Antioch, died about this period, and those who had been convened into a church with him persisted in their aversion to Flavian, although his religious sentiments were precisely the same as their own, because he had violated the oath he had formerly made to Meletius. They, therefore, elected Evagrius as their bishop. Evagrius did not long survive this appointment, and although Flavian prevented the election of another bishop, those who had seceded from communion with him, still continued to hold their assemblies apart. About this period, the bishop of Alexandria, to whom the temple of Dionysus had, at his own request, been granted by the emperor, converted the edifice into a church. The statues were removed, the adyta were exposed; and, in order to cast contumely on the pagan mysteries, he made a procession for the display of these objects; the phalli, and whatever other object had been concealed in the adyta which really was, or seemed to be, ridiculous, he made a public exhibition of. The pagans, amazed at so unexpected an exposure, could not suffer it in silence, but conspired together to attack the Christians. They killed many of the Christians, wounded others, and seized the Serapion, a temple which was conspicuous for beauty and vastness and which was seated on an eminence. This they converted into a temporary citadel; and hither they conveyed many of the Christians, put them to the torture, and compelled them to offer sacrifice. Those who refused compliance were crucified, had both legs broken, or were put to death in some cruel manner. When the sedition had prevailed for some time, the rulers came and urged the people to remember the laws, to lay down their arms, and to give up the Serapion. There came then Romanus, the general of the military legions in Egypt; and Evagrius was the prefect of Alexandria As their efforts, however, to reduce the people to submission were utterly in vain, they made known what had transpired to the emperor. Those who had shut themselves up in the Serapion prepared a more spirited resistance, from fear of the punishment that they knew would await their audacious proceedings, and they were further instigated to revolt by the inflammatory discourses of a man named Olympius, attired in the garments of a philosopher, who told them that they ought to die rather than neglect the gods of their fathers. Perceiving that they were greatly dispirited by the destruction of the idolatrous statues, he assured them that such a circumstance did not warrant their renouncing their religion; for that the statues were composed of corruptible materials, and were mere pictures, and therefore would disappear; whereas, the powers which had dwelt within them, had flown to heaven. By such representations as these, he retained the multitude with him in the Serapion. When the emperor was informed of these occurrences, he declared that the Christians who had been slain were blessed, inasmuch as they had been admitted to the honor of martyrdom, and had suffered in defense of the faith. He offered free pardon to those who had slain them, hoping that by this act of clemency they would be the more readily induced to embrace Christianity; and he commanded the demolition of the temples in Alexandria which had been the cause of the popular sedition. It is said that, when this imperial edict was read in public, the Christians uttered loud shouts of joy, because the emperor laid the odium of what had occurred upon the pagans. The people who were guarding the Serapion were so terrified at hearing these shouts, that they took to flight, and the Christians immediately obtained possession of the spot, which they have retained ever since. I have been informed that, on the night preceding this occurrence, Olympius heard the voice of one singing hallelujah in the Serapion. The doors were shut and everything was still; and as he could see no one, but could only hear the voice of the singer, he at once understood what the sign signified; and unknown to any one he quitted the Serapion and embarked for Italy. It is said that when the temple was being demolished, some stones were found, on which were hieroglyphic characters in the form of a cross, which on being submitted to the inspection of the learned, were interpreted as signifying the life to come. These characters led to the conversion of several of the pagans, as did likewise other inscriptions found in the same place, and which contained predictions of the destruction of the temple. It was thus that the Serapion was taken, and, a little while after, converted into a church; it received the name of the Emperor Arcadius. There were still pagans in many cities, who contended zealously in behalf of their temples; as, for instance, the inhabitants of Petr a and of Areopolis, in Arabia; of Raphi and Gaza, in Palestine; of Heriopolis in Phœnicia; and of Apamea, on the river Axius, in Syria. I have been informed that the inhabitants of the last-named city often armed the men of Galilee and the peasants of Lebanon in defense of their temples; and that at last, they even carried their audacity to such a height, as to slay a bishop named Marcellus. This bishop had commanded the demolition of all the temples in the city and villages, under the supposition that it would not be easy otherwise for them to be converted from their former religion. Having heard that there was a very spacious temple at Aulon, a district of Apamea, he repaired there with a body of soldiers and gladiators. He stationed himself at a distance from the scene of conflict, beyond the reach of the arrows; for he was afflicted with the gout, and was unable to fight, to pursue, or to flee. Whilst the soldiers and gladiators were engaged in the assault against the temple, some pagans, discovering that he was alone, hastened to the place where he was separated from the combat; they arose suddenly and seized him, and burnt him alive. The perpetrators of this deed were not then known, but, in course of time, they were detected, and the sons of Marcellus determined upon avenging his death. The council of the province, however, prohibited them from executing this design, and declared that it was not just that the relatives or friends of Marcellus should seek to avenge his death; when they should rather return thanks to God for having accounted him worthy to die in such a cause. '' None |
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60. None, None, nan
Tagged with subjects: • Sabines as austere • Sabines as austere, as luxurious • austerity
Found in books: Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 300; Welch (2015), Tarpeia: Workings of a Roman Myth. 73
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61. None, None, nan
Tagged with subjects: • Anthony of the Desert (‘the Great’), asceticism • Ascetic • asceticism, Anthony of the Desert
Found in books: Esler (2000), The Early Christian World, 1095; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 276, 277
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62. None, None, nan
Tagged with subjects: • ascetic, asceticism • asceticism
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 207; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 170
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63. None, None, nan
Tagged with subjects: • Askesis • ascetics as animal figures • hagiography, representations of community with the ascetics of the past
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 223; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 347
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