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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
assimilated, in rome Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 35, 37, 42, 201, 230
assimilated, in rome, emblematic of egyptian theriomorphism Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 200, 215
assimilated, in rome, interpretatio graeca as cerberus Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 198, 199, 200, 201, 202
assimilated, jew, dositheos son of drimylos Feldman (2006), Judaism and Hellenism Reconsidered, 68, 69
assimilated, jew, tiberius julius alexander, jewish governor of egypt Feldman (2006), Judaism and Hellenism Reconsidered, 69
assimilated, to plutarch, solon Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 24
assimilated, to psyche, daimon, empedoclean Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 277, 278, 295, 296
assimilated, to tyranny, oligarchs/oligarchy Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 209, 216
assimilated, to, aphrodite, soul Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 137
assimilated, to, epicureanism, heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 118, 119, 120, 121, 122, 132, 133, 297, 298, 299, 328, 329, 396, 397, 460, 461
assimilated, to, io, medea Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 153, 154, 155, 156
assimilated, to, paganism, heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 77, 78, 79, 80, 87, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 138, 174, 175, 181, 187, 254, 255, 279, 280, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 344, 476, 477, 478, 479, 480, 481, 482, 483, 484, 485, 491
assimilates, us to god, basil of caesarea, church father, but apatheia eventual good for monks, which restores in us image of god and Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391
assimilation Bernabe et al. (2013), Redefining Dionysos, 69, 120, 256, 279, 321, 417, 465, 468, 555, 565, 566
Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 122, 128, 129, 169, 226
Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 100, 121, 163, 181, 194, 243, 252, 253, 290
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 218, 276, 277, 278, 279, 280
Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 244
Osborne (2001), Irenaeus of Lyons, 197, 198, 219
Osborne (2010), Clement of Alexandria, 256, 258
Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 9, 63, 64, 65, 67, 69, 72, 73, 77, 79, 84, 85, 86, 87, 94, 96, 97, 100, 101, 106, 108, 109, 112, 121, 122, 123, 124, 125, 126, 127, 130, 131, 132, 134, 135, 136, 137, 139, 141, 142, 143, 145, 149, 150, 151, 152, 157, 161, 162, 165, 167, 168, 173, 174
Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 76, 86, 88, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 102
Schibli (2002), Hierocles of Alexandria, 182
Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 105, 137, 351, 356
Wilson (2012), The Sentences of Sextus, 49, 55, 56, 58, 59, 81, 85, 86, 87, 145, 146, 148, 149, 173, 272, 400, 409, 419, 421
assimilation, and resistance Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 212
assimilation, between philosophical and rhetorical methods Hoenig (2018), Plato's Timaeus and the Latin Tradition, 54, 63, 64, 65, 70
assimilation, between the deity and devotees Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 75, 92, 93, 94, 96, 125, 258, 260, 261
assimilation, cult Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 120, 122, 127, 273, 274
assimilation, cultural Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 163
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 37, 57, 140
assimilation, degrees of in egypt Feldman (2006), Judaism and Hellenism Reconsidered, 136, 137, 139, 140, 141, 142, 143, 144, 145
assimilation, ethiopians and Gruen (2011), Rethinking the Other in Antiquity, 209, 210, 211
assimilation, ethnic boundary making model, forced van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 32, 66, 121
assimilation, greek names, adoption of not a meaningful criterion of degree of Feldman (2006), Judaism and Hellenism Reconsidered, 195, 196
assimilation, judaism Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 55
assimilation, judaism, cultural Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 140, 171, 203, 285
assimilation, of food by the patient Jouanna (2012), Greek Medicine from Hippocrates to Galen, 146
assimilation, of heresy to paganism, clement of alexandria Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 446
assimilation, of heresy to, philosophy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 124, 132, 133, 159, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 366, 370, 396, 397, 491, 492, 495, 496, 497, 498, 576, 586, 587
assimilation, of jews Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 63, 77, 150, 222
assimilation, of other heresies to, gnosticism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 303, 361, 362, 363, 364, 365, 366, 369, 538
assimilation, of state to inferior bodies, bodily imagery Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 69, 70
assimilation, of state to inferior bodies, violent imagery Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 69, 70
assimilation, of values, elite, roman Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 92, 106, 107
assimilation, process of Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 71
assimilation, profile Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 71, 79, 80, 86, 87, 89
assimilation, to an anatolian rider-god, ares Jim (2022), Saviour Gods and Soteria in Ancient Greece, 242
assimilation, to angels, evagrius, desert father Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395
assimilation, to divinization god Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 8, 9, 10, 31, 32, 33, 34, 35, 36, 37, 38, 39, 62, 77, 78, 88, 90, 91, 118, 124, 125, 127, 129, 149, 161, 162, 163, 164, 165, 184, 189
assimilation, to god Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 126, 127
Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 213
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 86, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179
Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94, 144, 145, 149, 150, 158
assimilation, to god / to the divine Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 24, 70, 81, 110, 147, 162, 163, 229, 266
assimilation, to god, follows evagrius, desert father, basil Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395
assimilation, to god, in epicurus and lucretius Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 167
assimilation, to god, in plato Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 163, 164, 165, 166, 167
assimilation, to god/affinity with god/, exhomoiōsis Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 97, 122, 151, 152, 304
assimilation, to god/gods Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 71, 72, 73, 74, 76, 77, 78, 79, 80, 81, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 178, 183
assimilation, to god/the son of god Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207, 208, 209, 211, 212, 326, 331
assimilation, to the divine, homoiosis theoi Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 244, 281
assimilation, to the divine, in heraclitus Wolfsdorf (2020), Early Greek Ethics, 50
assimilation, to, christ Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 59, 85, 110, 113
assimilation, to, god Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387, 388, 392, 395
assimilation, variables of Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 98
assimilation/assimilatory Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 173, 174, 179, 191, 405, 410
athens, assimilation, of ritual and legal status Meinel (2015), Pollution and Crisis in Greek Tragedy, 115

List of validated texts:
30 validated results for "assimilation"
1. Herodotus, Histories, 1.105, 2.42.3 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Assimilation • assimilation

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 566; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 252; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 122, 126, 157

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1.105 ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.' ' None
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1.105 From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”.
2.42.3
The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived '' None
2. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • assimilation • assimilation to God • assimilation to God, in Plato • divinization (assimilation to god)

 Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 160, 163, 165; Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 35; Wilson (2012), The Sentences of Sextus, 419

716c ΑΘ. τίς οὖν δὴ πρᾶξις φίλη καὶ ἀκόλουθος θεῷ; μία, καὶ ἕνα λόγον ἔχουσα ἀρχαῖον, ὅτι τῷ μὲν ὁμοίῳ τὸ ὅμοιον ὄντι μετρίῳ φίλον ἂν εἴη, τὰ δʼ ἄμετρα οὔτε ἀλλήλοις οὔτε τοῖς ἐμμέτροις. ὁ δὴ θεὸς ἡμῖν πάντων χρημάτων μέτρον ἂν εἴη μάλιστα, καὶ πολὺ μᾶλλον ἤ πού τις, ὥς φασιν, ἄνθρωπος· τὸν οὖν τῷ τοιούτῳ προσφιλῆ γενησόμενον, εἰς δύναμιν ὅτι μάλιστα καὶ αὐτὸν τοιοῦτον ἀναγκαῖον γίγνεσθαι,'716d καὶ κατὰ τοῦτον δὴ τὸν λόγον ὁ μὲν σώφρων ἡμῶν θεῷ φίλος, ὅμοιος γάρ, ὁ δὲ μὴ σώφρων ἀνόμοιός τε καὶ διάφορος καὶ ὁ ἄδικος, καὶ τὰ ἄλλʼ οὕτως κατὰ τὸν αὐτὸν λόγον ἔχει. νοήσωμεν δὴ τούτοις ἑπόμενον εἶναι τὸν τοιόνδε λόγον, ἁπάντων κάλλιστον καὶ ἀληθέστατον οἶμαι λόγων, ὡς τῷ μὲν ἀγαθῷ θύειν καὶ προσομιλεῖν ἀεὶ τοῖς θεοῖς εὐχαῖς καὶ ἀναθήμασιν καὶ συμπάσῃ θεραπείᾳ θεῶν κάλλιστον καὶ ἄριστον καὶ ἀνυσιμώτατον πρὸς τὸν εὐδαίμονα ' None716c Ath. What conduct, then, is dear to God and in his steps? One kind of conduct, expressed in one ancient phrase, namely, that like is dear to like when it is moderate, whereas immoderate things are dear neither to one another nor to things moderate. In our eyes God will be the measure of all things in the highest degree—a degree much higher than is any man they talk of. He, then, that is to become dear to such an one must needs become, so far as he possibly can, of a like character; and, according to the present argument, he amongst us that is temperate is dear to God,'716d ince he is like him, while he that is not temperate is unlike and at enmity,—as is also he who is unjust, and so likewise with the rest, by parity of reasoning. On this there follows, let us observe, this further rule,—and of all rules it is the noblest and truest,—that to engage in sacrifice and communion with the gods continually, by prayers and offerings and devotions of every kind, is a thing most noble and good and helpful towards the happy life, and superlatively fitting also, for the good man; ' None
3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • assimilation to God • divinization (assimilation to god)

 Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144; Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 35

248a ΣΩ.'' None248a that which best follows after God and is most like him, raises the head of the charioteer up into the outer region and is carried round in the revolution, troubled by the horses and hardly beholding the realities; and another sometimes rises and sometimes sinks, and, because its horses are unruly, it sees some things and fails to see others. The other souls follow after, all yearning for the upper region but unable to reach it, and are carried round beneath,'' None
4. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • assimilation • assimilation to God • assimilation to God, in Plato • divinization (assimilation to god)

 Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 159, 163, 164; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144; Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 36; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 76, 97, 98, 99

90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν' 90b ἀνακρεμαννὺν ὀρθοῖ πᾶν τὸ σῶμα. τῷ μὲν οὖν περὶ τὰς ἐπιθυμίας ἢ περὶ φιλονικίας τετευτακότι καὶ ταῦτα διαπονοῦντι σφόδρα πάντα τὰ δόγματα ἀνάγκη θνητὰ ἐγγεγονέναι, καὶ παντάπασιν καθʼ ὅσον μάλιστα δυνατὸν θνητῷ γίγνεσθαι, τούτου μηδὲ σμικρὸν ἐλλείπειν, ἅτε τὸ τοιοῦτον ηὐξηκότι· τῷ δὲ περὶ φιλομαθίαν καὶ περὶ τὰς ἀληθεῖς φρονήσεις ἐσπουδακότι καὶ ταῦτα μάλιστα τῶν αὑτοῦ γεγυμνασμένῳ 90d καὶ περιφοραί· ταύταις δὴ συνεπόμενον ἕκαστον δεῖ, τὰς περὶ τὴν γένεσιν ἐν τῇ κεφαλῇ διεφθαρμένας ἡμῶν περιόδους ἐξορθοῦντα διὰ τὸ καταμανθάνειν τὰς τοῦ παντὸς ἁρμονίας τε καὶ περιφοράς, τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον. ' None90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power' 90b keeps upright our whole body. 90d are the intellections and revolutions of the Universe. These each one of us should follow, rectifying the revolutions within our head, which were distorted at our birth, by learning the harmonies and revolutions of the Universe, and thereby making the part that thinks like unto the object of its thought, in accordance with its original nature, and having achieved this likeness attain finally to that goal of life which is set before men by the gods as the most good both for the present and for the time to come. ' None
5. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Assimilation • assimilation

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 163; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 65

6. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Assimilation to God / to the Divine • assimilation • assimilation to God • assimilation to God, in Plato • assimilation to God/the Son of God • assimilation, to God/gods • divinization (assimilation to god)

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 71; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 331; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 159, 163, 164; Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 8; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 97; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 24; Wilson (2012), The Sentences of Sextus, 81

7. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • assimilation • assimilation to God • assimilation to God/the Son of God • divinization (assimilation to god)

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145; Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 32; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 97

8. Cicero, On The Nature of The Gods, 1.116 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • assimilation to God • assimilation, to God/gods

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 77; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 175

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1.116 'But deity possesses an excellence and pre‑eminence which must of its own nature attract the worship of the wise.' Now how can there be any excellence in a being so engrossed in the delights of his own pleasure that he always has been, is, and will continue to be entirely idle and inactive? Furthermore how can you owe piety to a person who has bestowed nothing upon you? or how can you owe anything at all to one who has done you no service? Piety is justice towards the gods; but how can any claims of justice exist between us and them, if god and man have nothing in common? Holiness is the science of divine worship; but I fail to see why the gods should be worshipped if we neither have received nor hope to receive benefit from them. "" None
9. Philo of Alexandria, On Flight And Finding, 63 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • assimilation to God • assimilation to God/the Son of God

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145

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63 This, too, one of the most eminent among the men who have been admired for their wisdom has asserted, speaking in a magnificent strain in the Theaetetus, where he says, "But it is impossible for evils to come to and end. For it is indispensable that there should always be something in opposition to God. And it is equally impossible that it should have a place in the divine regions; but it must of necessity hover around mortal nature and this place where we live; on which account we ought to endeavor to flee from this place as speedily as possible. And our flight will be a likening of ourselves to God, to the best of our power. And such a likening consists of being just and holy in conjunction with Prudence." '' None
10. Philo of Alexandria, On The Creation of The World, 144-146 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • assimilation • assimilation to God • assimilation,

 Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 76, 86, 92, 93; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 351; Wilson (2012), The Sentences of Sextus, 86

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144 And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence. LI. '145 We have now then set forth the beauty of the first created man in both respects, in body and soul, if in a way much inferior to the reality, still to the extent of our power, and the best of our ability. And it cannot be but that his descendants, who all partake of his original character, must preserve some traces of their relationship to their father, though they may be but faint. And what is this relationship? 146 Every man in regard of his intellect is connected with divine reason, being an impression of, or a fragment or a ray of that blessed nature; but in regard of the structure of his body he is connected with the universal world. For he is composed of the same materials as the world, that is of earth, and water, and air and fire, each of the elements having contributed its appropriate part towards the completion of most sufficient materials, which the Creator was to take in order to fashion this visible image. ' None
11. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • assimilation to God • assimilation, to God/gods

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 73; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 168, 174

12. New Testament, 1 John, 3.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • assimilation • assimilation to God/affinity with God/, exhomoiōsis • assimilation to God/the Son of God

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326, 331; Wilson (2012), The Sentences of Sextus, 400; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 304

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3.2 Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν.'' None
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3.2 Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. '' None
13. New Testament, 1 Corinthians, 2.6, 8.3, 8.11, 13.1, 13.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Epicureanism, heresy assimilated to • Paganism, heresy assimilated to • Philosophy, assimilation of heresy to • assimilation • assimilation to God • assimilation to God/the Son of God • assimilation, to God/gods

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130, 396, 485, 492; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 150; Wilson (2012), The Sentences of Sextus, 400

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2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·
8.3
εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι· εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὗτος ἔγνωσται ὑπʼ αὐτοῦ.
8.11
ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς διʼ ὃν Χριστὸς ἀπέθανεν.
13.1
Καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον.

13.12
βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.'' None
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2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.
8.3
But if anyone loves God, the same is known by him.
8.11
And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died.' "
13.1
If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal."
13.12
For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.'' None
14. New Testament, Apocalypse, 22.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • assimilation to God/the Son of God • assimilation, to God/gods

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 158; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326

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22.4 καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν.'' None
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22.4 They will see his face, and his name will be on their foreheads.'' None
15. New Testament, Galatians, 4.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Epicureanism, heresy assimilated to • Paganism, heresy assimilated to • assimilation, to God/gods

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 159; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122

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4.8 Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς·'' None
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4.8 However at that time, not knowing God, youwere in bondage to those who by nature are not gods. '' None
16. New Testament, Hebrews, 1.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • assimilation to God/affinity with God/, exhomoiōsis • assimilation to God/the Son of God

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 304

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1.3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,'' None
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1.3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; '' None
17. New Testament, Romans, 6.3, 6.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Assimilation between the deity and devotees • assimilation to God

 Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 213; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 258, 260

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6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν;
6.5
εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·'' None
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6.3 Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; '" None
18. New Testament, John, 1.3-1.4, 1.9-1.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Paganism, heresy assimilated to • assimilation to God • assimilation to God/affinity with God/, exhomoiōsis • assimilation to God/the Son of God

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 117, 344; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207, 326, 331; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144, 149, 150; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 304

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1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
1.9
Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔' ' None
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1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men.
1.9
The true light that enlightens everyone was coming into the world. ' "1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "1.11 He came to his own, and those who were his own didn't receive him. " "1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. ' ' None
19. New Testament, Matthew, 5.8, 18.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Paganism, heresy assimilated to • assimilation to God • assimilation to God/the Son of God • assimilation, to God/gods

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 158; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 344; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 326; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 150

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5.8 μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.
18.10
Ὁρᾶτε μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων, λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς.'' None
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5.8 Blessed are the pure in heart, For they shall see God. ' "
18.10
See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. "' None
20. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • assimilation to God • assimilation to God/the Son of God

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145

415c afew souls still, in the long reach of time, because of supreme excellence, come, after being purified, to share completely in divine qualities. But with some of these souls it comes to pass that they do not maintain control over themselves, but yield to temptation and are again clothed with mortal bodies and have a dim and darkened life, like mist or vapour."Hesiod thinks that with the lapse of certain periods of years the end comes even to the demigods; for, speaking in the person of the Naiad, he indirectly suggests the length of time with these words: Nine generations long is the life of the crow and his cawing, Nine generations of vigorous men. Lives of four crows together Equal the life of a stag, and three stages the old age of a raven; Nine of the lives of the raven the life of the Phoenix doth equal;'' None
21. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • assimilation to God • assimilation to God/the Son of God

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 207; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144

22. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • assimilation to God • assimilation to God/the Son of God

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 209; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 145

23. Irenaeus, Refutation of All Heresies, 2.14.6, 2.26.1, 3.12.12, 3.25.5, 4.13.3 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Epicureanism, heresy assimilated to • Paganism, heresy assimilated to • Philosophy, assimilation of heresy to • assimilation

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 121, 122, 130, 255, 299; Osborne (2001), Irenaeus of Lyons, 197, 198, 219; Wilson (2012), The Sentences of Sextus, 55

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2.26.1 It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found among those who are blasphemous against their own God, inasmuch as they conjure up another God as the Father. And for this reason Paul exclaimed, "Knowledge puffeth up, but love edifieth:" not that he meant to inveigh against a true knowledge of God, for in that case he would have accused himself; but, because he knew that some, puffed up by the pretence of knowledge, fall away from the love of God, and imagine that they themselves are perfect, for this reason that they set forth an imperfect Creator, with the view of putting an end to the pride which they feel on account of knowledge of this kind, he says, "Knowledge puffeth up, but love edifieth." Now there can be no greater conceit than this, that any one should imagine he is better and more perfect than He who made and fashioned him, and imparted to him the breath of life, and commanded this very thing into existence. It is therefore better, as I have said, that one should have no knowledge whatever of any one reason why a single thing in creation has been made, but should believe in God, and continue in His love, than that, puffed up through knowledge of this kind, he should fall away from that love which is the life of man; and that he should search after no other knowledge except the knowledge of Jesus Christ the Son of God, who was crucified for us, than that by subtle questions and hair-splitting expressions he should fall into impiety.
3.12.12
For all those who are of a perverse mind, having been set against the Mosaic legislation, judging it to be dissimilar and contrary to the doctrine of the Gospel, have not applied themselves to investigate the causes of the difference of each covet. Since, therefore, they have been deserted by the paternal love, and puffed up by Satan, being brought over to the doctrine of Simon Magus, they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and maintained that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer in doctrine, and more intelligent, than the apostles. Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened. In another work, however, I shall, God granting me strength, refute them out of these which they still retain. But all the rest, inflated with the false name of "knowledge," do certainly recognise the Scriptures; but they pervert the interpretations, as I have shown in the first book. And, indeed, the followers of Marcion do directly blaspheme the Creator, alleging him to be the creator of evils, but holding a more tolerable theory as to his origin, and maintaining that there are two beings, gods by nature, differing from each other,--the one being good, but the other evil. Those from Valentinus, however, while they employ names of a more honourable kind, and set forth that He who is Creator is both Father, and Lord, and God, do nevertheless render their theory or sect more plasphemous, by maintaining that He was not produced from any one of those Aeons within the Pleroma, but from that defect which had been expelled beyond the Pleroma. Ignorance of the Scriptures and of the dispensation of God has brought all these things upon them. And in the course of this work I shall touch upon the cause of the difference of the covets on the one hand, and, on the other hand, of their unity and harmony.
3.25.5
Plato is proved to be more religious than these men, for he allowed that the same God was both just and good, having power over all things, and Himself executing judgment, expressing himself thus, "And God indeed, as He is also the ancient Word, possessing the beginning, the end, and the mean of all existing things, does everything rightly, moving round about them according to their nature; but retributive justice always follows Him against those who depart from the divine law." Then, again, he points out that the Maker and Framer of the universe is good. "And to the good," he says, "no envy ever springs up with regard to anything;" thus establishing the goodness of God, as the beginning and the cause of the creation of the world, but not ignorance, nor an erring Aeon, nor the consequence of a defect, nor the Mother weeping and lamenting, nor another God or Father.
4.13.3
And for this reason did the Lord, instead of that commandment, "Thou shalt not commit adultery," forbid even concupiscence; and instead of that which runs thus, "Thou shalt not kill," He prohibited anger; and instead of the law enjoining the giving of tithes, He told us to share all our possessions with the poor; and not to love our neighbours only, but even our enemies; and not merely to be liberal givers and bestowers, but even that we should present a gratuitous gift to those who take away our goods. For "to him that taketh away thy coat," He says, "give to him thy cloak also; and from him that taketh away thy goods, ask them not again; and as ye would that men should do unto you, do ye unto them:" so that we may not grieve as those who are unwilling to be defrauded, but may rejoice as those who have given willingly, and as rather conferring a favour upon our neighbours than yielding to necessity. "And if any one," He says, "shall compel thee to go a mile, go with him twain;" so that thou mayest not follow him as a slave, but may as a free man go before him, showing thyself in all things kindly disposed and useful to thy neighbour, not regarding their evil intentions, but performing thy kind offices, assimilating thyself to the Father, "who maketh His sun to rise upon the evil and the good, and sendeth rain upon the just and unjust." Now all these precepts, as I have already observed, were not the injunctions of one doing away with the law, but of one fulfilling, extending, and widening it among us; just as if one should say, that the more extensive operation of liberty implies that a more complete subjection and affection towards our Liberator had been implanted within us. For He did not set us free for this purpose, that we should depart from Him (no one, indeed, while placed out of reach of the Lord\'s benefits, has power to procure for himself the means of salvation), but that the more we receive His grace, the more we should love Him. Now the more we have loved Him, the more glory shall we receive from Him, when we are continually in the presence of the Father.' ' None
24. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Clement of Alexandria, assimilation of heresy to paganism • Paganism, heresy assimilated to • assimilation

 Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323; Wilson (2012), The Sentences of Sextus, 146

25. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • God, assimilation to • assimilation to God/affinity with God/, exhomoiōsis

 Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387, 392; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 97

26. Porphyry, On Abstinence, 4.20.3-4.20.4 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Assimilation to God / to the Divine • assimilation

 Found in books: Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 162; Wilson (2012), The Sentences of Sextus, 149

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4.20.3 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? 4.20.4 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed?
27. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Assimilation • assimilated in Rome • assimilation

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 121, 163, 194, 243, 252, 253; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 230; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 64, 67, 69, 72, 73, 77, 79, 85, 86, 94, 97, 100, 106, 125, 127, 131, 134, 135, 136, 137, 139, 142, 151, 152, 157, 167

28. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Assimilation to God / to the Divine • assimilation to god, • divinization (assimilation to god)

 Found in books: Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 8, 9; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 24; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 43

n
a
n
29. Vergil, Eclogues, 4.7
 Tagged with subjects: • Judaism, Cultural assimilation • assimilation • patronage, assimilated to pastoral conventions

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 465; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 285

sup>
4.7 of circling centuries begins anew:' ' None
30. None, None, nan
 Tagged with subjects: • assimilation to God • assimilation, to God/gods • divinization (assimilation to god)

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 71, 81; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 168, 170, 174; Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 33




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