The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
athanasius	Amsler (2023), Knowledge Construction in Late Antiquity, 18, 107, 108, 109, 110, 112, 113, 115, 116, 122, 123, 124, 125, 126, 127 Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 186, 200 Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 20, 237 Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 86, 88, 89, 117, 153, 154, 212 Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 46, 80, 81, 83, 84, 85, 86, 87, 88, 89, 90, 172, 177, 179, 200, 216, 221, 226, 242, 243 Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 78 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 170 Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 266, 284 Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 187, 192, 196 Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1209, 1210, 1212, 1225, 1227, 1349 Huttner (2013), Early Christianity in the Lycus Valley, 257, 286, 290 Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 121, 248, 252, 267, 315, 321, 322, 342 Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 43, 45, 46, 48, 63, 92, 93, 96, 108, 109, 110, 119, 125, 126, 198 Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 97, 108, 130, 132, 133, 134 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 344 Levison (2009), Filled with the Spirit, 373 Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 203, 223, 251, 252, 254, 266, 267 Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 172, 173 Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 5, 31, 38, 70, 141, 153 Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 15, 131, 167 Osborne (2001), Irenaeus of Lyons, 99 Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 164, 165 Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 162, 209 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 205, 206, 207, 209, 210, 212, 213, 214, 215, 217, 218, 220, 221, 222, 223, 224, 225, 261 Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 197, 199, 200, 202, 203, 204, 220, 229 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 73 Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 31, 81 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 362 Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 145, 147, 149, 153, 154, 163, 164, 252 Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 54, 77, 273
athanasius's, teachings, adoption as master-metaphor in christian divine sonship	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 164, 165
athanasius, academy of orthodox theology, st.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 121
athanasius, amun, letter to	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 97
athanasius, bishop of alexandria	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 219, 239 Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 56, 70, 73, 84, 95, 355 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 176, 186 Rizzi (2010), Hadrian and the Christians, 112, 113, 135
athanasius, bishop of alexandria, vita antonii	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 114
athanasius, bishops	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 21, 144
athanasius, body and soul/mind split in	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 127, 128, 129, 130, 131, 132, 133, 134, 135
athanasius, contra arianos	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 262
athanasius, contra gentes	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 92, 93, 94, 112, 127, 128, 129, 130, 131, 132, 133, 134, 135
athanasius, de incarnatione	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 92, 93, 94, 112, 127, 128, 129, 130, 131, 132, 133, 134, 135
athanasius, emulation, life of antony	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 237
athanasius, his presentation of the logos	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 127, 128, 129, 130, 131, 132, 133, 134, 135
athanasius, ingenerate, ἀγέννηιος	Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 165
athanasius, life of antony	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 122, 257, 258 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 288, 289, 301, 302 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 331, 339, 340, 345, 347
athanasius, life of st antony	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 673
athanasius, making of man from dust	Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 277
athanasius, martyr	Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 25
athanasius, materiality in	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 127, 128, 129, 130, 131, 132, 133, 134, 135
athanasius, of alexandria	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 423, 520 Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 27, 28 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 354, 372 Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 24, 49, 50 Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 27, 38, 39, 40, 41, 42, 43, 45, 61, 99, 109, 110, 114, 115, 116, 140 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 12, 151 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 102, 150, 151 Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 110 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 206, 254, 282, 283, 294, 342 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 50, 51 Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 2, 5, 187 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 64, 161, 239
athanasius, of alexandria, and constantine	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 120, 231, 232
athanasius, of alexandria, arian debates preserved by	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 249
athanasius, of alexandria, as critic of constantius ii	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 86, 88, 90
athanasius, of alexandria, as critic of paideia	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 281, 282, 283
athanasius, of alexandria, augustine and	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 480
athanasius, of alexandria, bishop	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 173, 200, 202
athanasius, of alexandria, contra arianos	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 257
athanasius, of alexandria, contra gentes	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 248, 258, 259
athanasius, of alexandria, de decretis	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 231, 241
athanasius, of alexandria, de incarnatione	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 248, 470
athanasius, of alexandria, de synodis	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 233, 238
athanasius, of alexandria, emulation	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 237
athanasius, of alexandria, festal letter	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 27, 39
athanasius, of alexandria, frictions with the government	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 231, 232
athanasius, of alexandria, letters to virgins	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 43, 44
athanasius, of alexandria, life of anthony	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 340, 439 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 232, 281, 282
athanasius, of alexandria, life of antony	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 122, 257, 258
athanasius, of alexandria, negotiating church-state interactions	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 86, 88, 92, 231, 232, 281, 282
athanasius, of alexandria, on image, vision, and materiality	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 259
athanasius, of alexandria, on mimesis and theosis	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 257
athanasius, of alexandria, on paraphrase	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 120
athanasius, of alexandria, oracular mode of scripture	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 142, 143
athanasius, of alexandria, scriptural exercises	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 140, 145
athanasius, of emesa	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 619
athanasius, of second letter to virgins alexandria	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 43
athanasius, on taverns/cookshops	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 237
athanasius, on, vision, as mode of knowing, witnessing christ’s actions in the world	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 470
athanasius, oracular mode of scripture, life of antony	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 142, 143
athanasius, paralios, brother of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 371, 372, 375, 376, 388
athanasius, saint	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 465
athanasius, vita antonii	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 5, 31, 38, 70, 90, 91, 92, 93, 94, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 112, 113, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 129, 130, 135, 153, 154
athanasius, ἴδιος	Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 196, 197, 198, 199, 200, 201, 202, 203, 204
pseudo, athanasius	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 131

List of validated texts:

24 validated results for "athanasius"

1. Hebrew Bible, Deuteronomy, 34.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Athanasius

Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 86; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 196

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34.7 וּמֹשֶׁה בֶּן־מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ לֹא־כָהֲתָה עֵינוֹ וְלֹא־נָס לֵחֹה׃'' None

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34.7 And Moses was a hundred and twenty years old when he died: his eye was not dim, nor his natural force abated.'' None

2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Athanasius

Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 196; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 215

3. New Testament, 1 Corinthians, 3.13, 3.16-3.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Athanasius • Athanasius of Alexandria

Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 110, 116; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 423

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3.13 ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. ^3.16 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; ^3.17 εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς.'' None

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3.13 each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is." "^3.16 Don't you know that you are a temple of God, and that God'sSpirit lives in you?" "^3.17 If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are."" None

4. New Testament, Romans, 6.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Athanasius • Pseudo-Athanasius, baptismal homily of

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 316; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 423

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6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·'' None

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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

5. New Testament, John, 14.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Athanasius • ἴδιος, Athanasius

Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 172, 173; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 201, 202

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14.10 οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπʼ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ.'' None

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14.10 Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. "" None

6. New Testament, Matthew, 6.34, 19.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Athanasius • Athanasius of Alexandria, oracular mode of Scripture • Life of Antony (Athanasius), oracular mode of Scripture • Vita Antonii (Athanasius)

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 186; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 142, 143; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 98, 99; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 213

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6.34 μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει αὑτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. ^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.' ' None

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6.34 Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. " ^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."' " None

7. Irenaeus, Refutation of All Heresies, 4.4.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Athanasius

Found in books: Fowler (2014), Plato in the Third Sophistic, 198; Osborne (2001), Irenaeus of Lyons, 99

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4.4.3 But why do we speak of Jerusalem, since, indeed, the fashion of the whole world must also pass away, when the time of its disappearance has come, in order that the fruit indeed may be gathered into the garner, but the chaff, left behind, may be consumed by fire? "For the day of the Lord cometh as a burning furnace, and all sinners shall be stubble, they who do evil things, and the day shall burn them up." Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, "He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire." For He who makes the chaff and He who makes the wheat are not different persons, but one and the same, who judges them, that is, separates them. But the wheat and the chaff, being iimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, "Man, being in honour, did not understand: he was assimilated to senseless beasts, and made like to them."'' None

8. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Athanasius of Alexandria, Contra gentes • Athanasius of Alexandria, on image, vision, and materiality • Athanasius, life • Athanasius, on Arius Thalia • Athanasius, on the Incarnation • Athanasius, return from exile • Athanasius, theological vision • Athanasius, understanding of homoousios • Incarnation, importance for Athanasius • ἴδιος, Athanasius

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 258, 259; Esler (2000), The Early Christian World, 585, 1110, 1120; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 347; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 198, 201, 202, 203, 204

9. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Athanasius • Athanasius, body and soul/mind split in • Athanasius, his presentation of the Logos • Athanasius, materiality in • Athanasius, on the Incarnation • Athanasius, theological vision • Contra Gentes (Athanasius) • De Incarnatione (Athanasius) • Incarnation, importance for Athanasius

Found in books: Esler (2000), The Early Christian World, 584, 1121; Fowler (2014), Plato in the Third Sophistic, 198; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 131

10. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Athanasius • Athanasius, on the Incarnation • Athanasius, theological vision • Athanasius, transitional figure • Incarnation, importance for Athanasius • ἴδιος, Athanasius

Found in books: Esler (2000), The Early Christian World, 584, 1121, 1123; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 198; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 149, 200

11. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Athanasius • Athanasius, asceticism • Athanasius, bishop and patron • Athanasius, on the Incarnation • Athanasius, theological vision • Incarnation, importance for Athanasius • asceticism, Athanasius • patron and client relations, Athanasius as bishop and patron

Found in books: Esler (2000), The Early Christian World, 1118, 1122; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 321; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 200, 220, 229

12. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Athanasius of Alexandria • Athanasius, on the Spirit • Athanasius, understanding of homoousios • Holy Spirit, Athanasius • ἴδιος, Athanasius

Found in books: Esler (2000), The Early Christian World, 586; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 38, 40; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 197

13. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Amun, Letter to (Athanasius) • Athanasius • Athanasius of Alexandria • Athanasius, Bishop of Alexandria • Athanasius, Life of Antony • Athanasius, asceticism • Athanasius, bishop and patron • Athanasius, international policitian • Athanasius, life • Athanasius, on the Incarnation • Athanasius, return from exile • Athanasius, theological vision • Athanasius, transitional figure • Incarnation, importance for Athanasius • Vita Antonii (Athanasius) • asceticism, Athanasius • patron and client relations, Athanasius as bishop and patron

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 80, 84; Esler (2000), The Early Christian World, 1110, 1114, 1122, 1123; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 322; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 331; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 97, 99, 101, 103, 109; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 162, 209; Rizzi (2010), Hadrian and the Christians, 135; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 50, 51

14. Augustine, Confessions, 8.6.15 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Athanasius of Alexandria, Life of Anthony • Vita Antonii (Athanasius)

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 439; 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

15. Socrates Scholasticus, Ecclesiastical History, 2.18, 2.23, 2.41.23 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Athanasius • Athanasius of Alexandria • Athanasius of Alexandria, De synodis

Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 109, 110, 123, 126; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 238; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 372; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 151

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2.23 On receiving this communication the emperor of the East fell into perplexity; and immediately sending for the greater part of the Eastern bishops, he acquainted them with the choice his brother had submitted to him, and asked what ought to be done. They replied, it was better to concede the churches to Athanasius, than to undertake a civil war. Accordingly the emperor, urged by necessity, summoned Athanasius and his friends to his presence. Meanwhile the emperor of the West sent Paul to Constantinople, with two bishops and other honorable attendance, having fortified him with his own letters, together with those of the Synod. But while Athanasius was still apprehensive, and hesitated to go to him - for he dreaded the treachery of his calumniators - the emperor of the East not once only, but even a second and a third time, invited him to come to him; this is evident from his letters, which, translated from the Latin tongue, are as follows: Epistle of Constantius to Athanasius. Constantius Victor Augustus to Athanasius the bishop. Our compassionate clemency cannot permit you to be any longer tossed and disquieted as it were by the boisterous waves of the sea. Our unwearied piety has not been unmindful of you driven from your native home, despoiled of your property, and wandering in pathless solitudes. And although I have too long deferred acquainting you by letter with the purpose of my mind, expecting your coming to us of your own accord to seek a remedy for your troubles; yet since fear perhaps has hindered the execution of your wishes, we therefore have sent to your reverence letters full of indulgence, in order that you may fearlessly hasten to appear in our presence, whereby after experiencing our benevolence, you may attain your desire, and be re-established in your proper position. For this reason I have requested my Lord and brother Constans Victor Augustus to grant you permission to come, to the end that by the consent of us both you may be restored to your country, having this assurance of our favor. Another Epistle to Athanasius. Constantius Victor Augustus to the bishop Athanasius. Although we have abundantly intimated in a former letter that you might confidently come to our court, as we are extremely anxious to reinstate you in your proper place, yet we have again addressed this letter to your reverence. We therefore urge you, without any distrust or apprehension, to take a public vehicle and hasten to us, in order that you may be able to obtain what you desire. Another Epistle to Athanasius. Constantius Victor Augustus to the bishop Athanasius. While we were residing at Edessa, where your presbyters were present, it pleased us to send one of them to you, for the purpose of hastening your arrival at our court, in order that after having been introduced to our presence, you might immediately proceed to Alexandria. But inasmuch as a considerable time has elapsed since you received our letter, and yet have not come, we now therefore hasten to remind you to speedily present yourself before us, that so you may be able to return to your country, and obtain your desire. For the more ample assurance of our intention, we have dispatched to you Achetas the deacon, from whom you will learn both our mind in regard to you, and that you will be able to secure what you wish; viz., our readiness to facilitate the objects you have in view. When Athanasius had received these letters at Aquileia - for there he abode after his departure from Sardica, - he immediately hastened to Rome; and having shown these communications to Julius the bishop, he caused the greatest joy in the Roman Church. For it seemed as if the emperor of the East also had recognized their faith, since he had recalled Athanasius. Julius then wrote to the clergy and laity of Alexandria on behalf of Athanasius as follows: Epistle of Julius, Bishop of Rome, to those at Alexandria. Julius, the bishop, to the presbyters, deacons, and people inhabiting Alexandria, brethren beloved, salutations in the Lord. I also rejoice with you, beloved brethren, because you at length see before your eyes the fruit of your faith. For that this is really so, any one may perceive in reference to my brother and fellow-prelate Athanasius, whom God has restored to you, both on account of his purity of life, and in answer to your prayers. From this it is evident that your supplications to God have unceasingly been offered pure and abounding with love; for mindful of the divine promises and of the charity connected with them, which you learned from the instruction of my brother, you knew assuredly, and according to the sound faith which is in you clearly foresaw that your bishop would not be separated from you for ever, whom you had in your devout hearts as though he were ever present. Wherefore it is unnecessary for me to use many words in addressing you, for your faith has already anticipated whatever I could have said; and the common prayer of you all has been fulfilled according to the grace of Christ. I therefore rejoice with you, and repeat that you have preserved your souls invincible in the faith. And with my brother Athanasius I rejoice equally; because, while suffering many afflictions, he has never been unmindful of your love and desire; for although he seemed to be withdrawn from you in person for a season, yet was he always present with you in spirit. Moreover, I am convinced, beloved, that every trial which he has endured has not been inglorious; since both your faith and his has thus been tested and made manifest to all. But had not so many troubles happened to him, who would have believed, either that you had so great esteem and love for this eminent prelate, or that he was endowed with such distinguished virtues, on account of which also he will by no means be defrauded of his hope in the heavens? He has accordingly obtained a testimony of confession in every way glorious both in the present age and in that which is to come. For having suffered so many and diversified trials both by land and by sea, he has trampled on every machination of the Arian heresy; and though often exposed to danger in consequence of envy, he despised death, being protected by Almighty God, and our Lord Jesus Christ, ever trusting that he should not only escape the plots of his adversaries, but also be restored for your consolation, and bring back to you at the same time greater trophies from your own conscience. By which means he has been made known even to the ends of the whole earth as glorious, his worth having been approved by the purity of his life, the firmness of his purpose, and his steadfastness in the heavenly doctrine, all being attested by your unchanging esteem and love. He therefore returns to you, more illustrious now than when he departed from you. For if the fire tries the precious metals (I speak of gold and silver) for purification, what can be said of so excellent a man proportionate to his worth, who after having overcome the fire of so many calamities and dangers, is now restored to you, being declared innocent not only by us, but also by the whole Synod? Receive therefore with godly honor and joy, beloved brethren, your bishop Athanasius, together with those who have been his companions in tribulation. And rejoice in having attained the object of your prayers, you who have supplied with meat and drink, by your supporting letters, your pastor hungering and thirsting, so to speak, for your spiritual welfare. And in fact you were a comfort to him while he was sojourning in a strange land; and you cherished him in your most faithful affections when he was plotted against and persecuted. As for me, it makes me happy even to picture to myself in imagination the delight of each one of you at his return, the pious greetings of the populace, the glorious festivity of those assembled to meet him, and indeed what the entire aspect of that day will be when my brother shall be brought back to you again; when past troubles will be at an end, and his prized and longed-for return will unite all hearts in the warmest expression of joy. This feeling will in a very high degree extend to us, who regard it as a token of divine favor that we should have been privileged to become acquainted with so eminent a person. It becomes us therefore to close this epistle with prayer. May God Almighty and his Son our Lord and Saviour Jesus Christ afford you this grace continually, thus rewarding the admirable faith which you have manifested in reference to your bishop by an illustrious testimony: that the things most excellent which 'Eye has not seen, nor ear heard, neither have entered into the heart of man; even the things which God has prepared for them that love him,' 1 Corinthians 2:9 may await you and yours in the world to come, through our Lord Jesus Christ, through whom be glory to God Almighty for ever and ever, Amen. I pray that you may be strengthened, beloved brethren. Athanasius, relying on these letters, arrived at the East. The Emperor Constantius did not at that time receive him with hostility of feeling; nevertheless at the instigation of the Arians he endeavored to circumvent him, and addressed him in these words: 'You have been reinstated in your see in accordance with the decree of the Synod, and with our consent. But inasmuch as some of the people of Alexandria refuse to hold communion with you, permit them to have one church in the city.' To this demand Athanasius promptly replied: 'You have the power, my sovereign, both to order, and to carry into effect, whatever you may please. I also, therefore, would beg you to grant me a favor.' The emperor having readily promised to acquiesce, Athanasius immediately added, that he desired the same thing might be conceded to him, which the emperor had sought from him, viz.: that in every city one church should be assigned to those who might refuse to hold communion with the Arians. The Arians perceiving the purpose of Athanasius to be inimical to their interests, said that this affair might be postponed to another time: but they suffered the emperor to act as he pleased. He therefore restored to Athanasius, Paul, and Marcellus their respective sees; as also to Asclepas, bishop of Gaza, and Lucius of Adrianople. For these, too, had been received by the Council of Sardica: Asclepas, because he showed records from which it appeared that Eusebius Pamphilus, in conjunction with several others, after having investigated his case, had restored him to his former rank; and Lucius, because his accusers had fled. Hereupon the emperor's edicts were dispatched to their respective cities, enjoining the inhabitants to receive them readily. At Ancyra indeed, when Basil was ejected, and Marcellus was introduced in his stead, there was a considerable tumult made, which afforded his enemies an occasion of calumniating him: but the people of Gaza willingly received Asclepas. Macedonius at Constantinople, for a short time gave place to Paul, convening assemblies by himself separately, in a separate church in that city. Moreover the emperor wrote on behalf of Athanasius to the bishops, clergy, and laity, in regard to receiving him cheerfully: and at the same time he ordered by other letters, that whatever had been enacted against him in the judicial courts should be abrogated. The communications respecting both these matters were as follows: The Epistle of Constantius in Behalf of Athanasius. Victor Constantius Maximus Augustus, to the bishops and presbyters of the Catholic Church. The most reverend bishop Athanasius has not been forsaken by the grace of God. But although he was for a short time subjected to trial according to men, yet has he obtained from an omniscient Providence the exoneration which was due to him; having been restored by the will of God, and our decision, both to his country and to the church over which by divine permission he presided. It was therefore suitable that what is in accordance with this should be duly attended to by our clemency: so that all things which have been heretofore determined against those who held communion with him should now be rescinded; that all suspicion against him should henceforward cease; and that the immunity which those clergymen who are with him formerly enjoyed, should be, as it is meet, confirmed to them. Moreover, we thought it just to add this to our grace toward him, that the whole ecclesiastical body should understand that protection is extended to all who have adhered to him, whether bishops or other clergymen: and union with him shall be a sufficient evidence of each person's right intention. Wherefore we have ordered, according to the similitude of the previous providence, that as many as have the wisdom to enroll themselves with the sounder judgment and party and to choose his communion, shall enjoy that indulgence which we have now granted in accordance with the will of God. Another Epistle sent to the Alexandrians. Victor Constantius Maximus Augustus, to the people of the Catholic Church at Alexandria. Setting before us as an aim your good order in all respects, and knowing that you have long since been bereft of episcopal oversight, we thought it just to send back to you again Athanasius your bishop, a man known to all by the rectitude and sanctity of his life and manners. Having received him with your usual and becoming courtesy, and constituted him the assistant of your prayers to God, exert yourselves to maintain at all times, according to the ecclesiastical canon, harmony and peace, which will be alike honorable to yourselves, and grateful to us. For it is unreasonable that any dissension or faction should be excited among you, hostile to the prosperity of our times; and we trust that such a misfortune will be wholly removed from you. We exhort you, therefore, to assiduously persevere in your accustomed devotions, by his assistance, as we before said: so that when this resolution of yours shall become generally known, entering into the prayers of all, even the pagans, who are still enslaved in the ignorance of idolatrous worship, may hasten to seek the knowledge of our sacred religion, most beloved Alexandrians. Again, therefore, we exhort you to give heed to these things: heartily welcome your bishop, as one appointed you by the will of God and our decree; and esteem him worthy of being embraced with all the affections of your souls. For this becomes you, and is consistent with our clemency. But in order to check all tendency to seditions and tumult in persons of a factious disposition, orders have been issued to our judges to give up to the severity of the laws all whom they may discover to be seditious. Having regard, therefore, to our determination and God's, as well as to the anxiety we feel to secure harmony among you, and remembering also the punishment that will be inflicted on the disorderly, make it your special care to act agreeably to the sanctions of our sacred religion, with all reverence honoring your bishop; that so in conjunction with him you may present your supplications to the God and Father of the universe, both for yourselves, and for the orderly government of the whole human race. An Epistle respecting the Rescinding of the Enactments against Athanasius. Victor Constantius Augustus to Nestorius, and in the same terms to the governors of Augustamnica, Thebaïs, and Libya. If it be found that at any time previously any enactment has been passed prejudicial and derogatory to those who hold communion with Athanasius the bishop, our pleasure is that it should now be wholly abrogated; and that his clergy should again enjoy the same immunity which was granted to them formerly. We enjoin strict obedience to this command, to the intent that since the bishop Athanasius has been restored to his church, all who hold communion with him may possess the same privileges as they had before, and such as other ecclesiastics now enjoy: that so their affairs being happily arranged, they also may share in the general prosperity. " " None

16. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Athanasius

Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 86; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 200

17. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Athanasius • Athanasius,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 237; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 89; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 80

18. None, None, nan (4th cent. CE - missingth cent. CE)
Tagged with subjects: • Athanasius

Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 115; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 45

19. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Athanasius • Vita Antonii (Athanasius)

Found in books: Esler (2000), The Early Christian World, 281; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 153

20. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Athanasius

Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 117; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 221

21. None, None, nan
Tagged with subjects: • Athanasius of Alexandria

Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 99, 109, 140; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 12, 151

22. None, None, nan
Tagged with subjects: • Athanasius of Alexandria • Athanasius,

Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 290; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 150

23. None, None, nan
Tagged with subjects: • Athanasius • Athanasius, Life of Antony • Vita Antonii (Athanasius)

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 216, 226; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 347; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 105

24. None, None, nan
Tagged with subjects: • Athanasius • Athanasius (bishop of Alexandria)

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 179; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 95

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