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subject book bibliographic info
augustin calmet Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 117
augustin poulain Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 27
augustine Amsler (2023), Knowledge Construction in Late Antiquity, 206
Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 53, 54, 121, 218, 219, 347, 348
Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 71, 240, 241
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 59, 63, 93, 122, 155, 179, 296
Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 101, 150, 204
Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 74
Bryan (2018), Authors and Authorities in Ancient Philosophy, 245
Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 62, 70, 75, 83, 85, 86, 87, 89, 94, 95, 105, 107, 109, 114, 115, 117, 118, 121, 123, 125, 126, 127, 128, 130, 132, 133, 134, 136, 143, 145, 150, 160, 161, 170, 171, 172, 173, 174, 175, 176, 178, 179, 180, 184, 185, 186, 190, 191, 193, 200, 204, 205, 208, 214, 217, 218, 230, 244, 246, 247, 252, 253, 256, 257, 259, 261, 262, 271
Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 49, 94, 100, 101, 104, 108, 115, 187, 257
Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 29, 239, 344, 350, 361
Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 1, 2, 3, 5, 6, 7, 8, 11, 12, 13, 14, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 32, 34, 35, 36, 41, 42, 43, 44, 45, 46, 47, 48, 50, 51, 52, 54, 55, 56, 62, 64, 65, 66, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436, 437, 438, 439, 440, 441, 442, 443, 444, 445, 446, 447, 448, 449, 450, 451, 452, 453, 454, 455, 456, 457, 458, 459, 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477, 478, 479, 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 571, 572, 573, 574, 575, 576, 577, 578, 579, 580, 581, 582, 583, 584, 585, 586, 587, 588, 589, 590, 591, 592, 593, 594, 595, 596, 597, 598, 599, 600
Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 195, 207, 325, 374, 377, 437, 574, 575, 587, 588
Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 224
Culík-Baird (2022), Cicero and the Early Latin Poets, 67, 126, 152, 228
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 375, 376, 377, 378, 387, 388, 472
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 176, 219, 271, 273, 274, 286, 292, 312, 313, 314, 315, 316, 317, 318, 319
Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 220
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 269, 271, 272, 274, 275, 277, 278, 279, 280, 281, 282, 283
Dillon and Timotin (2015), Platonic Theories of Prayer, 3, 21, 98
Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 233, 234, 235, 284, 298
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 72, 208, 227, 262
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 30, 241, 330, 340, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 373, 374, 375, 376, 377, 378, 380, 381, 382, 384, 385, 386, 387, 388, 389, 390
Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 184, 247, 255, 256
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 25, 34, 35, 130, 134, 135, 148, 149, 243
Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 210, 217, 221
Fielding (2017), Transformations of Ovid in Late Antiquity. 5, 10, 73, 101, 118, 163
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
Graver (2007), Stoicism and Emotion, 237
Gruen (2011), Rethinking the Other in Antiquity, 138, 183
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 14, 86, 328
Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 6, 13, 16, 35, 51, 55, 78, 139
Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 278, 279, 295, 308
Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 273, 275
Hitch (2017), Animal sacrifice in the ancient Greek world, 6, 13, 16, 35, 51, 55, 78, 139
Howley (2018), The Single Life in the Roman and Later Roman World, 20, 21
Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 200, 201, 211, 212, 214, 216, 217, 218, 220, 221, 222, 224
Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 128, 144, 146, 286
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 43, 44, 247
Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 10, 13, 25, 27, 35
Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 9, 13, 14
Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 186
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 198
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 41
Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 249, 339, 340
Keith and Myers (2023), Vergil and Elegy. 147
Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 155
Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 1, 11, 39, 49, 62, 117
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 336
König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 202, 204, 227
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 112
Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 147
Legaspi (2018), Wisdom in Classical and Biblical Tradition, 4, 50, 202
Levine (2005), The Ancient Synagogue, The First Thousand Years, 4, 45, 481
Levison (2009), Filled with the Spirit, 373
Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 102, 106, 133, 135, 139, 150, 151, 152
Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 17, 18, 19, 34, 50, 68, 74, 77, 80, 102, 121, 131, 144, 145, 149, 156
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 14, 21, 48, 53, 56, 78, 79, 81, 82, 86, 117, 124, 245, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 263, 281
Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 27, 29, 98
Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 10
Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 16, 169
Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 250, 251, 252, 253, 254, 255, 256
Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 120, 126, 127, 272, 288
Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 9, 10, 111, 116, 131, 135, 248
O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 62, 306, 312
Osborne (1996), Eros Unveiled: Plato and the God of Love. 16, 27, 32, 38, 43, 45
Osborne (2001), Irenaeus of Lyons, 28, 149, 212, 235
Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 167, 171
Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 20, 23, 24, 25
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 170, 217
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 177, 185, 186, 187, 190, 207, 316, 317, 330, 422, 436, 451
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 458, 459, 460, 461, 462, 463
Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52, 188, 198, 202, 203, 205, 217, 218, 220, 221
Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 214
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 51, 61, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210
Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 193
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 50
Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 92, 117, 151
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 193
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 4, 133, 261, 263
Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 5, 10, 198, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 287, 288, 289
Schwartz (2008), 2 Maccabees, 59
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 55, 56, 57, 59, 60, 61, 62, 63, 109, 110, 112, 113, 114, 117, 118, 120, 121, 122
Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 136
Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 136
Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 80, 114, 203, 209, 222, 253
Spielman (2020), Jews and Entertainment in the Ancient World. 162, 163, 224, 247
Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 23, 39, 44, 52, 84, 106, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 163, 165, 181
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200, 215, 216, 217, 218, 219
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181, 347, 348, 350, 369, 372
Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 102, 103, 104, 105, 106, 197, 243, 249
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 245
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 2, 3, 63, 64, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 85
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 256
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 75, 141, 143, 159, 162, 163, 164, 209, 221, 223, 226, 351, 352, 360, 363, 364
augustine's, cogito Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 1, 4, 75, 80, 85, 92, 98, 101, 102, 113, 125, 131, 132, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150
augustine's, creationism, “decade of preparation, ” Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 53
augustine's, interlocutors, dialogue Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 33, 34, 35, 36
augustine's, main objection that lust and male member not subject to will, lust Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 337, 380, 404, 405, 406
augustine's, synoptic vision Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 54, 55, 56, 57, 58, 59, 60, 61, 62
augustine's, use of order, ordinary language Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 54, 68, 113, 114, 115
augustine, accepts that since we have only the gift of augustine, but moderation, god blames only excess Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406
augustine, acts of paul and thecla, and Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 301
augustine, adeodatus, son of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 695
Conybeare (2006), The Irrational Augustine, 67, 75
Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 301, 305, 307
augustine, admission of postulants Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 37, 38, 58, 69
augustine, adoration of the adeodatus, son of magi, ambrose of milan on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 394, 395
augustine, against faustus the manichaeian Hoenig (2018), Plato's Timaeus and the Latin Tradition, 252, 253
augustine, albicerius, sorcerer known to Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 75
augustine, alleged to be anti-marriage and still manichaean, pelagius and pelagianism Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 403
augustine, allegory, allegorical interpretation Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 459, 463
augustine, allowing bad thoughts to linger and enjoying them Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 373
augustine, also justice Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188
augustine, also rejects feeling pity, in favour of taking philo, clement of alexandria, basil, early pity, but later recants Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 396, 397
augustine, alypius, associate of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298
augustine, ambrose, and Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 17, 18
augustine, ambrose, influence on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 218, 222
augustine, and apuleius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 273, 274
augustine, and baptism Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 403
augustine, and calcidius’s descriptions of matter Hoenig (2018), Plato's Timaeus and the Latin Tradition, 24
augustine, and christian faith Hoenig (2018), Plato's Timaeus and the Latin Tradition, 218, 222
augustine, and cicero’s translation of timaeus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 22, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 281
augustine, and confessiones, de doctrina christiana Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 347
augustine, and divine impassibility Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 273
augustine, and early roman history Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 59
augustine, and for himself personally lust was a punishment for pride Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 336
augustine, and gregory the great pride, per contra root of all other sins in ecclesiasticus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 336, 370, 399
augustine, and jerome Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 18
augustine, and manichaeism Hoenig (2018), Plato's Timaeus and the Latin Tradition, 216, 217
augustine, and martyrdom of perputua and felicitas Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 132, 196, 197
augustine, and of marriage as occupying attention Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 413
augustine, and sceptics Hoenig (2018), Plato's Timaeus and the Latin Tradition, 217, 218, 224
augustine, and the neoplatonic descent of the soul Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 288
augustine, and the saturn cult Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 186, 209
augustine, and timaean doctrine Hoenig (2018), Plato's Timaeus and the Latin Tradition, 260, 281
augustine, and, allegory Hoenig (2018), Plato's Timaeus and the Latin Tradition, 222, 237
augustine, and, apuleius Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 436, 437
Hoenig (2018), Plato's Timaeus and the Latin Tradition, 271, 272, 273, 274, 275, 276, 277
augustine, and, athanasius of alexandria Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 480
augustine, and, novum consilium Hoenig (2018), Plato's Timaeus and the Latin Tradition, 230
augustine, and, plato and platonism Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 445, 448, 449, 450, 452, 453, 454, 455, 456, 457, 464, 474
augustine, and, plato, timaeus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278
augustine, and, sceptics Hoenig (2018), Plato's Timaeus and the Latin Tradition, 217, 218, 223, 225
augustine, and, timaeus methodology passage Hoenig (2018), Plato's Timaeus and the Latin Tradition, 22, 220, 227, 256, 265, 279
augustine, anger contrasted with lust as supposedly free of bodily insubordination Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 380, 381
augustine, anti-jewish characterizations in writings of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 185, 212
augustine, anti-pelagianism Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 373, 374, 399, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416
augustine, appealing to, nicaea, council of 325 Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 463
augustine, approves appetite for legitimate offspring Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 407
augustine, as latin philosopher, philosophy, ch. Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 340
augustine, assent to appearance Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 378, 379
augustine, at cassiciacum Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 25, 26, 47, 49, 51, 54, 55, 56, 58, 59, 62, 64
augustine, at first accepts only taking pity, later feeling pity Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 397, 398
augustine, at milan Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 49
augustine, attack on stoic apatheia, misrepresents stoic acceptance of first movements as acceptance of emotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207, 375, 376, 377, 378, 379, 380, 381, 382, 383, 385
augustine, attribution, of ambrosiaster's quaestiones to Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 12, 28, 29
augustine, auerbach, erich, on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 245
augustine, augustinus, , aurelius Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 90, 91, 121, 122
augustine, authority Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 103, 109, 141, 152, 154, 185, 203, 204, 298, 299
augustine, bad thoughts and suggestions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348, 355
augustine, beatitudes Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 432, 437, 438, 458, 459, 460, 461, 462, 463
augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406, 407
augustine, belief that jews must remain unmolested, as testimony to christ, of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 6, 58
augustine, bishop Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 273, 275
augustine, bishop of hippo, understanding of josephus Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 192
augustine, body Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 132, 133, 136, 137, 144, 145, 159
augustine, but not consent to act in waking life Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 414
augustine, but we need grace Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 396, 414
augustine, by what mechanism can adam's act of will have resulted in genetic transmission of original sin?, julian of eclanum, bishop, pelagian opponent of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 416
augustine, calcidius, parallels with Hoenig (2018), Plato's Timaeus and the Latin Tradition, 279
augustine, career and intellectual development, student at madaura Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 148
augustine, cassiciacum dialogues König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 187, 188, 189
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 51, 124, 125, 126, 127, 128
augustine, catechetical tradition, jewish-christian, in O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 303, 304
augustine, challenges in analyzing, confessions / confessiones Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 352
augustine, christian apologist Mueller (2002), Roman Religion in Valerius Maximus, 92, 162, 163
augustine, christian asceticism Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 305, 307, 308
augustine, christian faith, superiority of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 225, 271, 273
augustine, christianizes Hoenig (2018), Plato's Timaeus and the Latin Tradition, 257, 282
augustine, christology, natures of christ Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398, 399
augustine, cicero, speeches cited by O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 271, 272
augustine, cicero’s influence on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 216
augustine, city of god Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 250, 251, 252, 253
augustine, city of god, its themes in other works of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 299, 300, 301, 302, 303, 304
augustine, cogito in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 270
augustine, compared, ambrose of milan Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 401, 402
augustine, composes hermeneutical treatise Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 209
augustine, composition and collection of quaestiones of Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 29, 65, 66
augustine, composition date, de doctrina christiana Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 321, 322
augustine, concubinage, of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 301, 302
augustine, confessiones Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 13, 15, 27, 28, 109, 115, 117, 135, 136, 137, 138, 141, 142, 143, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163
augustine, confessions Hoenig (2018), Plato's Timaeus and the Latin Tradition, 24, 217, 227, 237
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 288
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 48, 251
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 64, 69, 70, 71, 72, 73, 74, 76, 79, 85
augustine, consent of will is source of sin Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372, 414
augustine, consent to sex in dreams not sufficiently distinguished from nocturnal emissions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 381, 382, 415
augustine, consent vs. command of will, julian of eclanum, bishop, pelagian opponent of augustine, crucial reply to Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 409, 412
augustine, consentius’s letters with Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 53, 72
augustine, contra academicos Hoenig (2018), Plato's Timaeus and the Latin Tradition, 218, 223, 224
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 115, 125, 126, 127, 151, 152
augustine, contra adimantum Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 113
augustine, contra cresconium Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 152
augustine, contraception better than procreation, which traps soul in matter Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 277, 400
augustine, conversion Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 49, 141
augustine, conversion narrative, confessions / confessiones Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 215, 244, 245
augustine, conversion of Johnston (2008), Ancient Greek Divination, 131
augustine, conversion, of Conybeare (2006), The Irrational Augustine, 6, 7, 13, 14, 98, 99, 100
Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 17, 65
augustine, creation narrative of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 227, 228, 229, 230, 237, 238, 239, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251
augustine, creation, consistent with creator’s eternity Hoenig (2018), Plato's Timaeus and the Latin Tradition, 219
augustine, creation, in genesis, sceptics on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 218
augustine, criticism of porphyry Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 219, 220, 225, 230, 250, 260
augustine, criticizes theurgy Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 23, 177, 240
augustine, cult of the martyrs, promotion Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 18, 19, 20
augustine, curiosity, not pleasure, drives us to look at corpses Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80
augustine, cyprian, and Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 12, 13, 20, 24, 25, 26, 41, 126
augustine, de catechizandis rudibus Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 124
augustine, de civitate dei Hoenig (2018), Plato's Timaeus and the Latin Tradition, 225, 237
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 109, 116, 138, 152, 209
augustine, de consensu evangelistarum Hoenig (2018), Plato's Timaeus and the Latin Tradition, 251, 252, 253
augustine, de dialectica Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 222
augustine, de doctrina christiana Hoenig (2018), Plato's Timaeus and the Latin Tradition, 225
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 7, 13, 15, 72, 73, 79, 104, 105, 106, 110, 128, 129, 130, 131, 132, 133, 134, 135, 138, 139, 142, 143, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 197, 198, 199, 200, 201, 204, 209, 210, 211, 212, 213, 214, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231
augustine, de excidio urbis romae Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 40, 54
augustine, de genesi ad litteram Hoenig (2018), Plato's Timaeus and the Latin Tradition, 227, 237
augustine, de genesi ad litteram liber imperfectus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 227, 237
augustine, de genesi adversus manicheos Hoenig (2018), Plato's Timaeus and the Latin Tradition, 227, 237
augustine, de genesi contra manichaeos Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 225
augustine, de immortalitate animae Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 139
augustine, de magistro Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 142
augustine, de musica Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 71, 72, 150
augustine, de ordine Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 54, 55, 56, 58, 59, 62, 64, 71, 72, 73, 76, 77, 78, 79, 80, 81, 97, 98, 105, 106, 107, 108, 126, 127, 128, 187, 188, 189, 190, 221
augustine, de quantitate animae Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 71, 72
augustine, de trinitate Osborne (1996), Eros Unveiled: Plato and the God of Love. 201, 202, 214
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 203, 204
augustine, de trinitate dei Hoenig (2018), Plato's Timaeus and the Latin Tradition, 233, 251, 252, 253
augustine, de utilitate credendi Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 15
augustine, de vera religione Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 15
augustine, defends christ’s divinity Hoenig (2018), Plato's Timaeus and the Latin Tradition, 252, 258
augustine, degrees of sin Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353, 355, 356, 373, 374, 375
augustine, demonology, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 270, 271, 275, 279
augustine, denial of need for forgiveness is pride or vanity, pride Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399
augustine, denial of need for forgiveness is vanity or pride, vanity Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399
augustine, develops incarnational theology Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 64, 138, 139, 140
augustine, direct citations and interpretations of scripture in confessions / confessiones Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 358, 359, 360, 361, 362
augustine, disagrees, eupatheiai, equanimous states Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398
augustine, distinguished assent to action Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 374
augustine, distress at memory of pleasure lost, pleasure at memory of pain endured Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233
augustine, doctrine Hoenig (2018), Plato's Timaeus and the Latin Tradition, 270
augustine, does sex require pleasure?, pleasure, clement and Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388, 407
augustine, dreams, sexual, in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115, 381, 382, 413, 414, 415
augustine, early retirement from rhetoric in stoic manner Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 401
augustine, effect of music on lust shows lust is not under control of the will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 84, 91, 131, 405, 406
augustine, emotion an act of will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 316, 382, 383, 399
augustine, emulation Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 237
augustine, ennarationes in psalmos Hoenig (2018), Plato's Timaeus and the Latin Tradition, 220
augustine, ep. 101 ad memorium Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 72, 109
augustine, epistle Hoenig (2018), Plato's Timaeus and the Latin Tradition, 118, 224, 226
augustine, epistle i to hermogenianus Hoenig (2018), Plato's Timaeus and the Latin Tradition, 224
augustine, esp. insubordination of male member Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 380, 404, 405
augustine, eternal recurrence makes crucifixion pointless Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
augustine, evaluates porphyrys hecatean oracle Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 265
augustine, evodius, associate of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298
augustine, evodius, letter to Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 334
augustine, exceptions to metriopatheia, some emotions always bad, pride Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 335, 336, 337
augustine, explain case of females?, augustine, can Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 412, 415, 416
augustine, eyes Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133, 137, 143, 152
augustine, fall of man and angels Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 336
augustine, fall of man and angels due to pride and disobedience Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 336
augustine, fate of rome, view of Fielding (2017), Transformations of Ovid in Late Antiquity. 52, 53, 58, 64, 65
augustine, favours plato's division of soul into reason and emotional parts Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 382, 383
augustine, fear of god Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 149, 160
augustine, fear of god, rule Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 149, 150
augustine, fides, in Hoenig (2018), Plato's Timaeus and the Latin Tradition, 257, 268
augustine, first movements Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 346, 355, 356, 372, 414
augustine, first movements or prepassion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 346, 355, 356, 372
augustine, gellius, aulus, compiler of philosophical doctrines, report on stoic first movements misunderstood by Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 375, 376, 377, 378, 379, 380, 381, 382, 383
augustine, genre, confessions / confessiones Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 348, 349
augustine, god Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133, 135, 143, 144, 145, 146, 147, 153, 154, 155, 156
augustine, hails stoic acceptance of eupatheia as acceptance of emotion, eupatheiai, equanimous states Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207
augustine, heaven, interpretations of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 242, 246
augustine, his tolle lege experience Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 51, 91
augustine, hope in the resurrection Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394
augustine, humanity Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 138, 139, 144, 145, 146, 147, 148, 149
augustine, imagery impedes mystical experience and knowledge of god Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115
augustine, importance for arnobius polemics Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 324
augustine, importunity of thirsty baby acknowledged Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 410
augustine, in iohannis evangelium tractatus Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 211, 223
augustine, in latin western, church, but flourishes in apatheia, freedom from, eradication of emotion, search for apatheia attacked by lactantius, jerome, east, and restored in west by cassian Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 397
augustine, in next life need love, gladness Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398
augustine, in sexual dreams consent is something that will subsequently bypass the will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 415
augustine, indirect allusions to scripture in confessions / confessiones Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 353, 355, 356, 357, 358, 363
augustine, influence of ambrose on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 218
augustine, influence of evagrius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 373
augustine, influence on arator Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 76, 81, 82, 85, 86, 87, 90, 91, 137, 138, 176, 177, 178
augustine, inspired by life of antony Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372
augustine, insubordinate to will as central objection to lust Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 337, 380, 404, 405
augustine, is desire for privacy in sex universal?, julian of eclanum, bishop, pelagian opponent of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 411, 412
augustine, it is pelagians who say lust needs only metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 404
augustine, it is pride and vanity to deny this Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399
augustine, jesus, platonists lack insights on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 226
augustine, joy, khara, latin gaudium, stoic eupatheia, retained by christians even in next life Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398
augustine, julian of eclanum, bishop, pelagian opponent of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 335, 399
augustine, knowledge of greek Hoenig (2018), Plato's Timaeus and the Latin Tradition, 220, 221
augustine, law, in Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 46, 47
augustine, less shameful than anger, lust, because body supposedly subject to will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 380, 381
augustine, letter from evodius Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 334
augustine, licentius and Fielding (2017), Transformations of Ovid in Late Antiquity. 8, 9, 157, 158, 161
augustine, literary works, in chronological order, de pulchro et apto Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 151
augustine, loci coniecturae, stoic, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 24
augustine, locutionum in heptateuchum Hoenig (2018), Plato's Timaeus and the Latin Tradition, 220
augustine, loss of awareness of past and future by saints in next life would reduce range of emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398
augustine, lust Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 336, 337, 353, 380, 381, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416
augustine, lust disobedient to will was not cause of fall, but a fit punishment for man Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 336, 404, 406
augustine, lust excludes thought and prayer Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 405, 413
augustine, lust importunate and unruly Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 405
augustine, lust in animals all right because they have no reason for lust to rebel against Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406
augustine, lust is said to differ from sleep by opposing will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 410, 414, 415
augustine, lust not necessary to avoid injury, death Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 410
augustine, lust, lust and pleasure not necessary for sex in clement of alexandria and Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388, 406, 407, 408, 409
augustine, male member has consent of will, so lust no different from decision to eat or drink, salivation, julian of eclanum, bishop, pelagian opponent of digestion, sleep Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 381, 409, 412
augustine, manichaean period, concubinage, not marriage Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 400
augustine, manichee Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 27, 37, 39, 40, 142, 146, 160
augustine, marriage without sex praised if by mutual consent Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 276
augustine, marriage without sex, julian of eclanum, bishop, pelagian opponent of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 276
augustine, martyr feasts Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 335, 336
augustine, metaphors Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 132, 133, 150, 181
augustine, metaphysics, influence on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270
augustine, metriopatheia favoured for many emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 380, 398
augustine, metriopatheia, moderate, moderation of emotion, accepted by Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 380, 398
augustine, mind Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 144, 145, 146, 148, 149
augustine, misrepresents stoic belief in apatheia as verbal difference Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 206
augustine, mitigation of faithful concubinage Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 402
augustine, monica, mother of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 347
augustine, monnica, mother of Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 107, 108, 109, 110
Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 302, 305, 307
augustine, more general distrust of sensory as distracting attention Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 413
augustine, nebridius, associate of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298
augustine, need for daily forgiveness through lord's prayer Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 362, 373, 375
augustine, need to look inwards Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 252
augustine, neither sleep nor lust need oppose julian of eclanum, bishop, pelagian opponent of will, if they have consent Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 409, 410
augustine, neoplatonists, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 227, 228, 279
augustine, none the less had a, much-loved, son Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 400
augustine, not hunger or thirst Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 188, 410
augustine, not two souls in humans Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 315, 316
augustine, notes porphyrys purpose for the souls descent Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 289
augustine, novelty of shame after fall shows the insubordination to be a punishment Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 411, 412
augustine, now need, and cannot avoid, fear, grief Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398
augustine, obscenity in pagan ritual Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 287
augustine, of elders Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 141, 147
augustine, of hippo Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 46, 135, 136, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150
Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 123, 134, 159, 160, 178, 179, 188
Gorain (2019), Language in the Confessions of Augustine, 12, 13
Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 30, 74
Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 8, 22, 34, 35, 42, 52, 53, 62, 63, 64, 65, 68, 72, 73, 74, 75, 76, 77, 78, 79, 89, 93, 94, 95, 96, 97, 98, 108, 109, 114, 115, 116, 117, 118, 123, 126, 127, 128, 131, 132, 139, 148, 149, 151, 152, 153, 163, 165, 166, 173, 179, 180, 182, 183, 186, 187, 188, 189, 190, 191, 192, 197, 198, 199, 200, 201, 204, 205, 206, 209
Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 23, 40
Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 107
McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 95, 106, 123, 135, 172, 211, 216
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 47, 48, 70, 71, 75, 77, 100
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 60, 61, 84
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 44
Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 86, 168, 169, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 268
Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 69, 72, 73, 74, 83, 85, 236, 396
Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 48, 205, 211, 212
Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 65, 266, 267, 268, 269, 270, 271, 272, 273, 275, 278, 298, 299, 329, 349, 350, 351, 352, 357, 360, 365, 395
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 22, 27, 33, 71, 75, 101, 116, 155, 168, 189, 205, 233
augustine, of hippo, adam and eve Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 145, 146, 147
augustine, of hippo, and pseudo-cyprianic treatises Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 164, 165
augustine, of hippo, and the biblical canon Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 26, 323, 324, 325
augustine, of hippo, and vetus latina Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 18, 22, 44, 45, 219, 239, 240, 325, 326, 327, 328, 329, 340
augustine, of hippo, bede and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 719, 734, 741, 743, 748
augustine, of hippo, biblical interpretation Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133
augustine, of hippo, bishop Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 320
augustine, of hippo, body Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 132, 133, 136, 137, 144, 145, 159
augustine, of hippo, breviculus collationis cum donatistis Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 47
augustine, of hippo, candles Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 140, 141, 142, 143, 156, 161
augustine, of hippo, cassiciacum dialogues Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 14, 444, 445, 446, 447, 448, 449, 450, 452, 453, 454, 455, 456, 457, 458, 459, 460, 461, 462, 463, 464, 465
augustine, of hippo, cassiciacum dialogues, on aerial beings Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 436
augustine, of hippo, christological view of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 416, 417, 418, 419, 420, 421
augustine, of hippo, classical paideia, proper engagement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 345
augustine, of hippo, confessiones Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 392, 407, 413, 433, 436, 473, 748
augustine, of hippo, confessions Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10
augustine, of hippo, contra academicos Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 453, 460, 461
augustine, of hippo, contra adimantum Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 276, 277
augustine, of hippo, contra adversarium legis et prophetarum Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 412
augustine, of hippo, contra epistulam parmeniani Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 291
augustine, of hippo, contra faustum manichaeum Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 277, 345
augustine, of hippo, contra julianum Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 422
augustine, of hippo, conversion of Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 48, 244, 245
augustine, of hippo, creation of world from formless matter Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 412, 413, 415, 416
augustine, of hippo, de baptismo contra donatistas Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 22
augustine, of hippo, de civitate dei Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 138
augustine, of hippo, de civitate dei, city of god Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 434, 437, 479
augustine, of hippo, de diversis quaestionibus ad simplicianum Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 257, 258, 259, 260, 261, 262, 263, 283, 284, 285, 286
augustine, of hippo, de diversis quaestionibus lxxxiii Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 251, 252, 253
augustine, of hippo, de divinatione daemonum Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 437
augustine, of hippo, de doctrina christiana Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 407, 434, 667, 710
augustine, of hippo, de genesi ad litteram Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 416, 748
augustine, of hippo, de genesi ad litteram imperfectus liber Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 275, 276
augustine, of hippo, de genesi contra manichaeos Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 270
augustine, of hippo, de magistro Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 459
augustine, of hippo, de moribus ecclesiae catholicae et de moribus manichaeorum Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 215, 216, 217, 218, 219, 220, 345
augustine, of hippo, de musica Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 422
augustine, of hippo, de ordine Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 347, 457, 461, 666
augustine, of hippo, de sermone domini in monte Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 277
augustine, of hippo, de trinitate Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 476
Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 131, 132, 133, 135
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 46
augustine, of hippo, de utilitate credendi Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 215, 216, 219, 224
augustine, of hippo, de vera religione Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 459, 465
Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 215, 218, 219, 229
augustine, of hippo, defining authority and reason Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 445, 446, 447, 448
augustine, of hippo, depiction of jews as bookbearers Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 97, 98
augustine, of hippo, description of lucilla Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 157
augustine, of hippo, distinction between jews and hebrews Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 95, 96
augustine, of hippo, doubt Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 142
augustine, of hippo, education and pedagogy, priorities of authority and reason in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 453, 454
augustine, of hippo, enarrationes in psalmos Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 47
augustine, of hippo, epistemology of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 444
augustine, of hippo, epistulae ad romanos inchoata expositio liber unus Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 253
augustine, of hippo, expositio in epistulam ad galatas Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 253, 254, 255, 256
augustine, of hippo, expositio quarundam quaestionum in epistula ad romanos Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 247, 248, 249, 250, 251
augustine, of hippo, extramission Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 135, 136, 141, 142, 154, 155
augustine, of hippo, eyes Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133, 137, 143, 152
augustine, of hippo, fortuna in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 449
augustine, of hippo, four-stage teaching on salvation Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 248, 249, 250, 251, 255, 280, 281
augustine, of hippo, free will Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 131, 132, 171
augustine, of hippo, gen. man. Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 748
augustine, of hippo, genesis, on study of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 714
augustine, of hippo, god Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133, 135, 143, 144, 145, 146, 147, 153, 154, 155, 156
augustine, of hippo, haer. Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 747
augustine, of hippo, hope Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 144, 149, 152
augustine, of hippo, humanity Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 138, 139, 144, 147, 148, 149
augustine, of hippo, identity Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 171
augustine, of hippo, illusions Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 139, 140, 141, 142, 143
augustine, of hippo, image of god Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 144, 145, 146, 149, 154
augustine, of hippo, images Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 140, 141, 143, 148
augustine, of hippo, in evangelium johannis tractatus Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 47
augustine, of hippo, in reference bible Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 717
augustine, of hippo, interrelated nature of duplex via of authority and reason Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 448, 449, 450, 452, 453
augustine, of hippo, john the baptist and christ, as voice and word Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 408, 409, 410, 411, 412
augustine, of hippo, leg. Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 748
augustine, of hippo, library resources available to Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 709
augustine, of hippo, manicheans, involvement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 444, 667
augustine, of hippo, manuscripts and transcriptions of Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 46, 47
augustine, of hippo, meaning, words versus sound as means of conveying Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 404, 405, 406, 407, 408
augustine, of hippo, metaphors Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 132, 133, 150, 181
augustine, of hippo, mind Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 144, 145, 146, 148, 149
augustine, of hippo, modern scholarship on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 448
augustine, of hippo, mother monica as character in dialogue of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 347
augustine, of hippo, multiple interpretations, tendency to note Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 716
augustine, of hippo, music, hymns, and singing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 421, 422, 423, 424
augustine, of hippo, nicaea, appealing to Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 463
augustine, of hippo, official note-takers, use of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 347
augustine, of hippo, on allegory of scripture Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 231, 232, 233, 234, 235, 236, 271, 272, 273, 274, 275, 276, 277, 337, 338, 339, 361
augustine, of hippo, on antiochene incident Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 254, 255
augustine, of hippo, on artistic works Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 481
augustine, of hippo, on dignatio Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 60, 61
augustine, of hippo, on dispensatio temporalis Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 229, 230, 231
augustine, of hippo, on divine pedagogy of scripture Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 224, 225, 226, 227, 228
augustine, of hippo, on free will and grace Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 249, 250, 252, 253, 258, 259, 260, 261, 262, 263, 274, 279, 280, 283, 284, 285, 286
augustine, of hippo, on ideal liberal arts curriculum Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 457, 458, 459, 460, 461
augustine, of hippo, on images Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 6
augustine, of hippo, on integration of authority and reason Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 461, 462, 463
augustine, of hippo, on jubilus or belch Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 415
augustine, of hippo, on language Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 14, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424
augustine, of hippo, on law and grace Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 248, 249, 250, 251, 252, 254, 255, 256, 257, 258, 259, 277, 278, 281, 282, 283
augustine, of hippo, on liberal arts Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 666
augustine, of hippo, on lord’s prayer Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 163
augustine, of hippo, on manichaean literalism and old testament rejection Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 224, 225, 231, 232, 270, 271, 272, 273, 274, 275, 276, 277, 278
augustine, of hippo, on mixed church Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 129
augustine, of hippo, on moral purification Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 455, 456, 457
augustine, of hippo, on pagan divination Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 14, 426, 427, 428, 429, 430, 431, 433, 434, 435, 436, 437, 438, 439, 440, 441
augustine, of hippo, on pagan divination, astrological divination, critique of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 426, 433, 434, 435, 436
augustine, of hippo, on pagan divination, cicero, influence of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 435, 438, 441
augustine, of hippo, on pagan divination, deceit and trickery, divination’s dependence on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 440
augustine, of hippo, on pagan divination, demonic divination, critique of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 426, 436, 437, 438, 439, 440
augustine, of hippo, on pagan divination, earlier critiques of astrology influencing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 428, 429, 430, 431
augustine, of hippo, on pagan divination, limits of human autopsy as basis for critique Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 427, 437, 440
augustine, of hippo, on pagan divination, mischaracterisations of opponents Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 428
augustine, of hippo, on pagan divination, modern scholars on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 427
augustine, of hippo, on paradise Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 156
augustine, of hippo, on spiritual seeing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 479, 480, 481
augustine, of hippo, on spiritual senses Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 29
augustine, of hippo, on the resurrection body Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 155, 156
augustine, of hippo, on tyconius Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 290, 291, 292, 293, 309, 318, 319
augustine, of hippo, on unity of scripture Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 216, 220, 221, 222, 223, 224, 276, 277, 278
augustine, of hippo, on vision, as mode of knowing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 473, 474, 475, 476, 477, 478, 479, 480, 481, 483
augustine, of hippo, optatus’s influence on Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 205
augustine, of hippo, pedagogical christology in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 459
augustine, of hippo, philosophical approach to hebrew scriptures Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 93
augustine, of hippo, philosophy Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133
augustine, of hippo, psalmus contra partem donati Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 401, 402
augustine, of hippo, purity Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 153
augustine, of hippo, quaestiones evangeliorum Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 747
augustine, of hippo, response to simplician Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 480
augustine, of hippo, retractationes Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 22
augustine, of hippo, saint Champion (2022), Dorotheus of Gaza and Ascetic Education, 129
Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 294, 298, 301, 302, 305, 307, 308
augustine, of hippo, scriptural interpretation in earliest treatises, overview Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 216, 217, 218, 219
augustine, of hippo, secular and exegetical knowledge, compatibility of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 714, 727
augustine, of hippo, senses Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 146, 147, 151
augustine, of hippo, sensory perception Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 131, 132, 133, 134, 135, 136, 137, 138, 139, 142
augustine, of hippo, sermones ad populum Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 47
augustine, of hippo, sin Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 138, 139
augustine, of hippo, soul Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 137
augustine, of hippo, speculum, quis ignorat Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 22
augustine, of hippo, st Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 238
augustine, of hippo, stoicism Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 134, 135, 136, 137, 138, 139, 140, 141
augustine, of hippo, subjectivity of vision Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 131, 132, 139, 152, 162
augustine, of hippo, the teacher Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 695
augustine, of hippo, theological anthropology Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 138, 139, 144
augustine, of hippo, theological significance of affective interjections Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 406
augustine, of hippo, theories of vision Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 132, 133, 135, 136, 137, 138, 139, 142, 156, 157, 160, 161, 178
augustine, of hippo, theory of sight Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 475, 476, 477, 478, 479
augustine, of hippo, tract. ev. jo. Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 747
augustine, of hippo, transformation Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 137, 138, 156
augustine, of hippo, tyconius’s influence on Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 280, 281, 283, 289, 292, 338
augustine, of hippo, vision Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 135, 136, 137, 143, 144, 152, 160, 161, 162, 183
augustine, of hippo, vision of god Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133, 135
augustine, of hippo, wigbod’s commentary on genesis and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 713
augustine, of living voice Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 68, 83, 86
augustine, of memory Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 82, 98, 140, 147, 155, 205
augustine, of poetry Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 11, 115
augustine, of sophists Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 201, 204
augustine, of writing Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 76, 82, 83, 84
augustine, on abrahams thigh Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 146
augustine, on arithmetic, mathematics Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 129, 135, 156, 157
augustine, on ark and baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 76, 82, 83, 84, 85, 89
augustine, on ascension Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 62, 63, 64
augustine, on ascent to truth/god Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 71, 81, 97, 98, 107, 108, 137, 187, 188, 189, 190, 191, 221, 225, 226, 227, 228, 229, 230, 231
augustine, on astrology Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 168, 169
augustine, on astrology, astronomy Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 108, 128, 131, 133, 134, 135, 136
augustine, on attentive listening Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 122
augustine, on authority/reason and, cicero Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 445, 455
augustine, on baptism as beginning of christian life Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 167
augustine, on bethesda paralytic Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 137, 138
augustine, on biblical scientia Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 129, 226
augustine, on bibliomancy Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 137
augustine, on blood and water from christs side Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 176, 177, 178, 179
augustine, on canon of liberal arts Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 72, 76, 98, 141
augustine, on canon of mantic arts Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 32, 121
augustine, on christian doctrine Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 127
augustine, on christians’ borrowing from platonist tradition Hoenig (2018), Plato's Timaeus and the Latin Tradition, 222
augustine, on cicero Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 124
augustine, on circumcision Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 129, 148
augustine, on coercion Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 142
augustine, on creation of world from formless matter, creation and the created world Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 412, 413, 415, 416
augustine, on demonic divination, demons Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 427, 436, 437, 438, 439, 440
augustine, on dialectic, logic Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 108, 117, 135, 151, 152, 153, 154, 155, 160, 161, 162, 187, 188, 189, 190, 191, 192, 193, 194, 196, 197, 198, 199, 200, 201, 203, 204, 221
augustine, on divination Johnston (2008), Ancient Greek Divination, 11, 12, 144
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140
augustine, on doctrina, e Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 128, 129, 130, 131, 132, 133, 134, 135, 178, 180, 225, 229
augustine, on dreams, oneiromancy Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 137
augustine, on eagle Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 187, 188, 189
augustine, on eschatological criterion of interpretation Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 225
augustine, on ethiopians Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 106, 107
augustine, on fine arts Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 132
augustine, on first six days in genesis Hoenig (2018), Plato's Timaeus and the Latin Tradition, 237, 238, 239
augustine, on free choice of the will Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 57, 59
augustine, on free will and grace, paul and pauline epistles, and Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 249, 250, 252, 253, 258, 259, 260, 261, 262, 263, 274, 279, 280, 283, 284, 285, 286
augustine, on geometry Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 108, 135, 155, 156
augustine, on grammar Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 107, 108, 117, 145, 146, 147, 148, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182
augustine, on history Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 133
augustine, on incarnation, de doctrina christiana Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 332, 333
augustine, on language and, christ Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 408, 409, 410, 411, 412
augustine, on language and, christology Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 416, 417, 418, 419, 420, 421
augustine, on law and grace, paul and pauline epistles, and Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 248, 249, 250, 251, 252, 254, 255, 256, 257, 258, 259, 277, 278, 281, 282, 283
augustine, on love in the trinity Osborne (1996), Eros Unveiled: Plato and the God of Love. 201, 202, 214, 216
augustine, on love, amor, caritas, and interpretation Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 170, 171, 172, 212, 213, 214, 220, 225
augustine, on love, de doctrina christiana Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 220, 334, 335
augustine, on manufacturing arts Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 134
augustine, on medicine Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 132, 134
augustine, on memory Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 54, 55, 56, 58, 59, 62, 64, 149
augustine, on moses cushite wife Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 114
augustine, on muses Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 104, 105, 106, 107, 108, 109, 129, 130
augustine, on music Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 105, 109, 129, 150
augustine, on natural history Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 133
augustine, on nautical art Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 134
augustine, on parallels between platonism and christian faith Hoenig (2018), Plato's Timaeus and the Latin Tradition, 223, 224, 225, 226
augustine, on partridge Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 191
augustine, on performance arts Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 134
augustine, on philosophy, sapientia Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 157, 158, 187, 188, 189, 226, 227, 229, 230
augustine, on pictura versus litterae Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 211, 212, 223
augustine, on plato vs. sceptics Hoenig (2018), Plato's Timaeus and the Latin Tradition, 224, 225
augustine, on platonists’ views on, gods Hoenig (2018), Plato's Timaeus and the Latin Tradition, 218, 219, 220
augustine, on praising monastic founders Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 250, 257, 258
augustine, on priorities of authority and reason in education and pedagogy, paideia Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 453, 454
augustine, on raven Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 76, 77, 79, 80, 81, 82, 86, 87, 89
augustine, on reading of acts Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 18
augustine, on rebecca Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 145
augustine, on red sea crossing Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 161, 166, 167
augustine, on rhetoric Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 125
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 108, 135, 149, 150, 151
augustine, on rule of faith Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 214
augustine, on signification and disambiguation, de doctrina christiana Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 333, 335, 336, 337, 338, 339
augustine, on signs Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 129, 130, 132, 169, 170, 171, 172, 218, 221, 222, 223, 224, 230
augustine, on simon magus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 76, 85, 86, 87
augustine, on spiritual seeing, spiritual senses Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 479, 480, 481
augustine, on suicide Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 201
augustine, on the city of god, dreams, in late antique and medieval christian literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786
augustine, on theurgy Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 138
augustine, on violence between jews and christians at calama Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 207, 208
augustine, on –, emotion Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 261
augustine, on “heaven and earth, ” Hoenig (2018), Plato's Timaeus and the Latin Tradition, 238
augustine, on “use” of scripture, de doctrina christiana Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 331, 332
augustine, on, angels Hoenig (2018), Plato's Timaeus and the Latin Tradition, 238, 270, 271, 272, 273, 274, 275, 276, 277, 278
augustine, on, christianity Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 250, 251, 252, 253, 254, 255, 256
augustine, on, demons Hoenig (2018), Plato's Timaeus and the Latin Tradition, 270, 271, 272, 273, 274, 275, 276, 277, 278
augustine, on, extensions, temporal Hoenig (2018), Plato's Timaeus and the Latin Tradition, 232
augustine, on, hyginus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 421, 422, 423, 424
augustine, on, memory Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 120
augustine, on, pythagoras, pythagoreans Hoenig (2018), Plato's Timaeus and the Latin Tradition, 225
augustine, on, time Hoenig (2018), Plato's Timaeus and the Latin Tradition, 23, 228, 229, 230, 231, 232, 233
augustine, on, vision, as mode of knowing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 473, 474, 475, 476, 477, 478, 479, 480, 481, 483
augustine, opposition to conversion through coercive violence of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 58, 72
augustine, opus of confluence of cicero and apuleius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 13
augustine, ordained bishop Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 113
augustine, ordained presbyter Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 15
augustine, origen, source for calcidius and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 241
augustine, original sin transmitted by lust Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353
augustine, orosius, and Van Nuffelen (2012), Orosius and the Rhetoric of History, 1, 2, 3, 4, 5, 6, 7, 8, 9, 13, 16, 17, 18, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 46, 52, 97, 118, 153, 162, 181, 182, 195, 198, 199, 200, 202, 203
augustine, overlooks seneca's treatment of lust, anger, and fear as all having involuntary first movements Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 381, 405
augustine, overview, de doctrina christiana Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 330, 331
augustine, parallels of with calcidius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 279
augustine, parallels to Hoenig (2018), Plato's Timaeus and the Latin Tradition, 248, 249, 250, 251
augustine, patricius, father of Conybeare (2006), The Irrational Augustine, 67, 68, 69
augustine, personal experience of lust Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 401
augustine, perverted will and pride Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 335, 336, 337
augustine, philosophers criticized in Hoenig (2018), Plato's Timaeus and the Latin Tradition, 269
augustine, philosophy Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 133
augustine, philosophy, neoplatonic, influence on Hoenig (2018), Plato's Timaeus and the Latin Tradition, 222
augustine, pity aroused in theatre not genuine Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 77
augustine, plato and platonism of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 222, 223, 224, 225, 226, 229
augustine, plato quoted in Hoenig (2018), Plato's Timaeus and the Latin Tradition, 269
augustine, plato, creationism of consistent with christians’ Hoenig (2018), Plato's Timaeus and the Latin Tradition, 227, 228, 238
augustine, platonism, neoplatonism Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 54, 55, 56, 58, 59, 62, 64, 76, 77, 78, 79, 80, 81, 137, 138, 139, 142, 145, 148, 150, 171, 187, 188, 189, 228, 229
augustine, platonists, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 223, 261, 269, 271
augustine, pleasure of thinking preceding assent to action Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355, 356, 360, 373, 374
augustine, polemics of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 263
augustine, porphyry, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 221, 222, 226, 269
augustine, possidius, life of Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 41
augustine, pride, pride is reason for the fall of men and angels in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 335, 336, 337
augustine, property renunciation Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 81
augustine, psalm against the donatists Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 238
augustine, quaestiones in heptateuchum Hoenig (2018), Plato's Timaeus and the Latin Tradition, 220
augustine, reads cicero's hortensius Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 37, 157
augustine, relation to stoics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 399, 401
augustine, responds to porphyrys via animae salutis liberandae universalis Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 274
augustine, retractationes Hoenig (2018), Plato's Timaeus and the Latin Tradition, 252
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 71, 72, 73, 141, 143, 189, 209
augustine, retractions Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 75, 76
augustine, rhetor Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 118, 119, 120, 121, 122, 124
augustine, rhetoric, omologia, on christian doctrine Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 127
augustine, rhetoric, view of Fielding (2017), Transformations of Ovid in Late Antiquity. 108
augustine, rule Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 149, 150
augustine, saint Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 131
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 23, 75, 376, 378, 459, 465
augustine, saint, and porphyry Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 226
augustine, saint, and virgil Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 222
augustine, saint, auerbach on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 245
augustine, saint, education of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 221
augustine, saint, hidden significance of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 224
augustine, saint, on angels Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 228
augustine, saint, on astrology Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 239
augustine, saint, on bible Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 223
augustine, saint, on causes Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251
augustine, saint, on eternal foot example Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 84
augustine, saint, on genesis Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 223
augustine, saint, on human will Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 8, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236
augustine, saint, on memory Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 120
augustine, saint, on neoplatonic philosophers Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 225
augustine, saint, on nothing Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 232
augustine, saint, on origin of evil Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 7, 8, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236
augustine, saint, on plato Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 236
augustine, saint, on scripture Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 222, 226
augustine, saint, on sin Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 230
augustine, saint, on trinity Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 231
augustine, saint, on will Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251
augustine, saint, on world as beginningless Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 80
augustine, saints Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 783, 786
augustine, says pagans believed in porphyrys oracles Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 281
augustine, says porphyry argued scripture if contradictory Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 275
augustine, says porphyry deviated from pure platonism Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 254
augustine, scriptural citations in de doctrina christiana Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 322, 323, 324, 328, 340, 341
augustine, scriptural exercises Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 141
augustine, second view, bodies usable for sex without lust or pleasure but unused Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406, 407
augustine, seeing god, beatitudes Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 460, 462
augustine, semiotics of Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 191, 192
augustine, sensory perception Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 134, 135, 136, 137, 138, 139, 142
augustine, sermon Hoenig (2018), Plato's Timaeus and the Latin Tradition, 68, 225
augustine, sermons of Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 73, 81
augustine, severus, associate of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298
augustine, sex in marriage is for procreation or health Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 276
augustine, sex in marriage puts a bad thing to a good use Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 402
augustine, sexual dreams involve consent of will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115, 381, 382, 413, 414, 415
augustine, shock, shock without hurt Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 204, 355
augustine, shocks Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 204, 355
augustine, shows porphyrys purpose for the souls descent Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 289
augustine, similarly before fall Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 407, 408
augustine, similarly for eupatheiai Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207
augustine, sin original, upheld by jerome and Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 396
augustine, sleepeven parallels lust in extinguishing thought about its purpose, julian of eclanum, bishop, pelagian opponent of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 409, 415
augustine, so christ free from Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353
augustine, soliloquia Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 51, 107, 108, 142, 160
augustine, soliloquies König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 187
augustine, soteriology of Hoenig (2018), Plato's Timaeus and the Latin Tradition, 253, 254, 255, 256, 257, 258, 259
augustine, soul is not bodily blend Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 270
augustine, soul, ascent of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 437, 461, 463
augustine, soul, beginning and end of according to Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 80
augustine, speaking mani and manichaeans, against, on creation Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 412
augustine, st Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 52, 53, 60, 111, 155, 179, 190, 191, 231
Van Nuffelen (2012), Orosius and the Rhetoric of History, 26, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 51, 53, 64, 65, 68, 69, 74, 77, 148, 159, 198, 199, 200, 202, 203
augustine, st paul recommended and christ experienced emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398
augustine, st, and cicero Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 110
augustine, st, as teacher of rhetoric Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 189, 190
augustine, st, city of god Van Nuffelen (2012), Orosius and the Rhetoric of History, 1, 2, 5, 6, 7, 8, 9, 11, 16, 17, 18, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 45, 46, 51, 52, 53, 56, 75, 80, 89, 90, 92, 96, 97, 98, 99, 100, 101, 103, 113, 114, 153, 162, 164, 165, 166, 181, 182, 195, 198, 199, 200, 202, 203
augustine, st, confessions Van Nuffelen (2012), Orosius and the Rhetoric of History, 28, 89
augustine, st, congregation Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 190, 191
augustine, st, conversion of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 190
augustine, st, debate with felix Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 249, 250, 251
augustine, st, debate with fortunatus Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 249, 250
augustine, st, definition of orator Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 144
augustine, st, judging cases daily Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 168
augustine, st, manichaeans Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 246, 247, 248, 249
augustine, st, on advocates and iurisperiti Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 69, 70, 71, 72, 100
augustine, st, on heresy Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 193, 217, 218, 230
augustine, st, on naming of heretical sects Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 222
augustine, st, on pleas to the emperor Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 78, 79, 80
augustine, st, on prosecution of crispinus Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 263
augustine, st, on prosecution of faustus Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 246
augustine, st, on records of court at hippo Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 170
augustine, st, on rhetoric Van Nuffelen (2012), Orosius and the Rhetoric of History, 11, 89
augustine, st, on rhetoric in service of church Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 144
augustine, st, on scepticism Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 54
augustine, st, on schism Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 267
augustine, st, use of forensic rhetoric in sermons Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 191, 192, 193
augustine, st, use of rescripts from gregorian code Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 126
augustine, st, use of roman legal principles Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 77, 202, 203, 204, 211
augustine, st. Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 21
Damm (2018), Religions and Education in Antiquity, 15
Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 180
Katzoff (2019), On Jews in the Roman World: Collected Studies. 22, 161
Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 105
augustine, st., on meaning of golden ass Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 11
augustine, st., on meaning of golden ass, and punic Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 61, 62
augustine, statements on disciplinary knowledge, on agriculture Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 134
augustine, stoicism Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 134, 135, 136, 137, 138, 139, 140, 141
augustine, student at carthage Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47
augustine, survey of ‘liberal arts’ in book Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 128, 129, 130, 131, 132, 133, 134, 135, 177, 178, 179, 180, 197
augustine, surveys own works Hoenig (2018), Plato's Timaeus and the Latin Tradition, 252
augustine, teacher at thagaste Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 40, 41, 42, 43
augustine, the city of god Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 109, 114, 117
augustine, the greatness of the soul Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 75
augustine, the misrepresentation is part of his case for metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 397, 398
augustine, the ‘great mind’ Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 76, 77, 78, 79
augustine, theodicy, in Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 238, 239
augustine, theology Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 138, 139, 144
augustine, theology, on demons and angels Hoenig (2018), Plato's Timaeus and the Latin Tradition, 270, 271, 272, 273, 274, 275, 276, 277, 278
augustine, theories of vision Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 132, 133, 135, 136, 137, 138, 139, 141, 142, 154, 155, 156, 157, 160, 161, 178
augustine, third view, if there was lust and pleasure, it did not oppose will Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406, 407
augustine, this in turn explains shame at sex and need for privacy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 380, 406, 411, 412
augustine, this obscures stoic position that emotion necessarily has the assent of reason Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 383
augustine, three goods of marriage Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 403
augustine, three stages, suggestion, pleasure, assent to action Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 374
augustine, time makes emotion fade because of new hopes Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
augustine, titillation only a prepassion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 344, 372, 414
augustine, to platonists Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 382, 383, 413
augustine, tractatus in ioannem Hoenig (2018), Plato's Timaeus and the Latin Tradition, 220
augustine, transformation Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 137, 138, 156
augustine, two wills in humans Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 315, 316, 336, 382, 383, 399
augustine, unfamiliar with plato's symposium König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 188
augustine, use of stoic concepts Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 14
augustine, uses arguments adapted by descartes, cogito Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 270
augustine, utility of emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 191
augustine, visits carthage, julian of eclanum, bishop, pelagian opponent of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 403
augustine, voluntary, belief, doxa, hence for stoics and Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47
augustine, will in belief, perception, memory, imagination, will, expansion of role in thought, faith Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47, 337
augustine, will involved in belief Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 47
augustine, will's opposition cause or effect of thinking sex evil? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 412, 413
augustine, will, clustering of functions in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 335, 336
augustine, world soul, cosmic soul Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 75, 76
augustine, ‘disciplinarum libri’ Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 47, 70, 71, 72, 141, 142
augustine, “macro” vs. “micro” usages of de doctrina christiana scripture, as concept Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 329, 330
augustines, abbey, canterbury, claims of incubation at st. Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787
augustine’s, access to, christian faith Hoenig (2018), Plato's Timaeus and the Latin Tradition, 218, 219
augustine’s, account of the trinity, union, in Osborne (1996), Eros Unveiled: Plato and the God of Love. 214
augustine’s, books, chapter-headings in O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 311
augustine’s, cassiciacum dialogues and, neoplatonism Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 455, 460
augustine’s, cassiciacum dialogues and, plotinus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 464
augustine’s, cassiciacum ordering of knowledge, epistemology in late antique world, dialogues, on ideal order of liberal arts curriculum Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 457, 458, 459, 460, 461
augustine’s, conversion narrative, paul and pauline epistles, in Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 244, 245
augustine’s, creation theory, seeds, in Hoenig (2018), Plato's Timaeus and the Latin Tradition, 245, 247, 248, 249, 250, 283
augustine’s, critique of astrology and, cicero Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 435, 441
augustine’s, critique of astronomy/astrology Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 426, 433, 434, 435, 436
augustine’s, critique of demonic divination and, vision, as mode of knowing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 440
augustine’s, critique of demons and, cicero Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 438
augustine’s, de ordine, female characters in dialogues Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 347
augustine’s, definition of magic Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 13
augustine’s, dependence on, tyconius Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 280, 281, 283, 289, 292, 338
augustine’s, developing thought, confessions / confessiones, augustine, in context of Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 345, 347
augustine’s, earliest old testament, in treatises, overview Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 216, 217, 219
augustine’s, earliest paul and pauline epistles, in treatises, overview Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 217, 218
augustine’s, four-stage teaching on salvation, paul and pauline epistles, and Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 248, 249, 250, 251, 255, 280, 281
augustine’s, four-stage teaching on, salvation Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 248, 249, 250, 251, 255, 280, 281
augustine’s, involvement with, mani and manichaeans Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 444, 667
augustine’s, knowledge of classical literature Nisula (2012), Augustine and the Functions of Concupiscence, 19
augustine’s, knowledge of greek Hoenig (2018), Plato's Timaeus and the Latin Tradition, 220, 221
augustine’s, knowledge of manichaeism Nisula (2012), Augustine and the Functions of Concupiscence, 152, 153
augustine’s, misrepresentations of donatists Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 428
augustine’s, narrative of creation Hoenig (2018), Plato's Timaeus and the Latin Tradition, 227, 228, 229, 230, 237, 238, 239, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 282
augustine’s, own life, threefold concupiscence, triplex cupiditas, in Nisula (2012), Augustine and the Functions of Concupiscence, 181, 182, 190
augustine’s, pedagogical christology, christology Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 459
augustine’s, portrayal of matter Hoenig (2018), Plato's Timaeus and the Latin Tradition, 241, 242
augustine’s, preaching, city of god, anticipation of its themes in O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 29, 31, 32
augustine’s, psalmus contra partem donati, donatists Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 401, 402
augustine’s, references to, books O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 36, 37, 77, 78, 311
augustine’s, relationship with language, augustine, of hippo, ambivalence of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 407
augustine’s, residue of manichaeism Nisula (2012), Augustine and the Functions of Concupiscence, 167, 303, 308, 317, 326, 344
augustine’s, seminal reasons, loci coniecturae, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 25
augustine’s, sermon Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 427
augustine’s, theory of justification, justice, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 266, 267
augustine’s, thought, constancy, development of discontinuity Nisula (2012), Augustine and the Functions of Concupiscence, 77, 241, 268, 269
augustine’s, thought, constancy, discontinuity in development Nisula (2012), Augustine and the Functions of Concupiscence, 269
augustine’s, thought, development, constancy of discontinuity Nisula (2012), Augustine and the Functions of Concupiscence, 203, 269, 278
augustine’s, understanding and use of allegory see also typology Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 231, 232, 233, 234, 235, 236, 271, 272, 273, 274, 275, 276, 277, 337, 338, 339, 361
augustine’s, understanding of literal interpretation Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 232, 233, 270, 271, 272, 337, 338, 339, 361
augustine’s, view of gods Hoenig (2018), Plato's Timaeus and the Latin Tradition, 219
augustine’s, works, acad. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 96, 97, 112, 283
augustine’s, works, adnot. job Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 123, 146
augustine’s, works, agon. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 98, 122
augustine’s, works, bapt. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 80, 119, 120, 121, 122, 128, 147, 172, 210
augustine’s, works, beat. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 96
augustine’s, works, bon. conj. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118
augustine’s, works, brev. coll. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 133, 134
augustine’s, works, c. adim. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 101, 198
augustine’s, works, c. arian. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169
augustine’s, works, c. cresc. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 119, 120, 268
augustine’s, works, c. don. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 120, 268
augustine’s, works, c. du. ep. pel. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 146, 170, 172, 173, 174, 188, 250, 251, 252, 254, 261, 265
augustine’s, works, c. ep. man. fund. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 113, 114, 115, 146, 147, 284
augustine’s, works, c. faust. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 1, 111, 114, 115, 116, 117, 118, 143, 233, 261, 269, 284
augustine’s, works, c. fel. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 114, 115, 134, 135, 143, 146
augustine’s, works, c. fort. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 36, 100, 101, 172, 262
augustine’s, works, c. jul. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 4, 72, 146, 178, 179, 180, 181, 182, 183, 189, 195, 207, 250, 251, 252, 260, 261, 263, 264, 265
augustine’s, works, c. jul. imp. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 146, 189, 207, 210, 211, 250, 251, 254, 261, 265
augustine’s, works, c. litt. petil. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 102, 113, 118, 119, 134, 147, 251, 268
augustine’s, works, c. mend. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 160, 249, 280, 281
augustine’s, works, c. secund. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 117
augustine’s, works, canon, in Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 26, 323, 324, 325
augustine’s, works, catech. rud. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107, 123, 124, 134, 147, 224, 274
augustine’s, works, civ. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 146, 150, 151, 192, 193, 194, 195, 196, 199, 220, 263, 269
augustine’s, works, conf. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 6, 113, 120, 125, 126, 127, 128, 129, 130, 131, 135, 143, 144, 254, 255, 264, 274, 277, 282, 283, 284, 285, 291, 293, 297
augustine’s, works, cons. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 125
augustine’s, works, corrept. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 146, 184, 185, 186, 189, 236, 237, 250, 252, 260, 262
augustine’s, works, cur. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 261
augustine’s, works, de mag. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 98, 101
augustine’s, works, de mend. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 249, 280
augustine’s, works, div. quaest. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 98, 109, 110, 111, 112, 120, 132, 143, 144, 146, 153, 198, 199, 291
augustine’s, works, divin. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 132
augustine’s, works, doctr. chr. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 4, 107, 112, 122, 129, 147, 187, 199, 212, 254
augustine’s, works, duab. an. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 197, 288
augustine’s, works, emer. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169
augustine’s, works, enar. ps. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 92, 95, 99, 120, 146, 209, 241, 246, 247, 248, 249, 251, 256, 257, 260, 264, 269
augustine’s, works, enchir. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 95, 96, 146, 176, 177, 178, 189, 250, 255, 260, 261, 265, 269
augustine’s, works, ep. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 201
augustine’s, works, exp. gal. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 102, 103, 104, 144
augustine’s, works, exp. quaest. rom. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 103, 107, 108, 109, 135, 144, 145, 198, 200, 249, 252, 257, 260
augustine’s, works, exp. rom. inch. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107, 108
augustine’s, works, fid. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 101, 122, 134
augustine’s, works, fid. op. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 164, 250, 254
augustine’s, works, fid. symb. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 254, 261
augustine’s, works, fund. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 113, 114, 115, 147, 284
augustine’s, works, gen. imp. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 101
augustine’s, works, gen. litt. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 95, 147, 148, 149, 150, 166, 167, 168, 196, 212, 225, 227, 228, 250, 251, 254, 261, 265, 290
augustine’s, works, gen. man. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 95, 98, 99, 100, 111, 112, 144, 197, 278, 291
augustine’s, works, gest. pelag. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 168
augustine’s, works, grat. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 184, 189, 252, 254
augustine’s, works, grat. chr. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 146, 169, 250, 251, 261, 265
augustine’s, works, immort. an. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 97, 101
augustine’s, works, incomp. nupt. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 174
augustine’s, works, leg. adv. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 146, 174, 188
augustine’s, works, lib. arb. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 98, 110, 111, 112, 135, 136, 137, 138, 139, 144, 146, 147, 152, 153, 154, 155, 165, 166, 192, 197, 199, 200, 209, 210, 211, 212, 213, 229, 237, 279, 292, 297
augustine’s, works, locut. hept. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169, 250
augustine’s, works, mor. eccl. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 78, 98, 99, 197, 261
augustine’s, works, mor. man. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 98, 99
augustine’s, works, mus. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 98, 111, 112, 132, 133, 147, 212
augustine’s, works, nat. bon. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 118, 134
augustine’s, works, nat. grat. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134, 146, 164, 165, 188, 251, 252, 253, 254, 261, 264
augustine’s, works, nat. orig. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 160, 174, 175, 176, 188, 220, 246, 250, 269
augustine’s, works, nupt. et conc. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169, 170, 171, 188, 250, 251, 261, 265
augustine’s, works, ord. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 96, 97, 111, 112, 133, 192, 293
augustine’s, works, parm. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 4, 261
augustine’s, works, pat. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169
augustine’s, works, pecc. merit. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 95, 144, 147, 148, 149, 157, 158, 159, 160, 161, 162, 165, 166, 187, 188, 212, 213, 225, 227, 228, 231, 249, 250, 251, 252, 254, 260, 261, 262, 263, 264, 268, 275, 277, 285, 294, 295
augustine’s, works, perf. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 164, 250, 251, 254, 261
augustine’s, works, persev. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 8, 95, 112, 143, 146, 152, 200, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 236, 250, 257, 277, 280
augustine’s, works, praed. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 8, 95, 132, 147, 152, 200, 201, 202, 207, 208, 211, 212, 236, 250, 252, 256, 257, 260, 270, 271, 276, 280, 285, 290, 294
augustine’s, works, quaest. c. pag. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 134
augustine’s, works, quaest. ev. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 123, 134, 251
augustine’s, works, quaest. matt. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 117, 125, 134
augustine’s, works, quant. an. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 96, 97, 112, 265
augustine’s, works, retract. vii Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 96, 97, 109, 121, 131, 132, 141, 147, 148, 150, 151, 152, 166, 168, 187, 195, 197, 198, 199, 200, 207, 211, 212, 225, 252, 295, 298
augustine’s, works, s. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 144, 146, 160, 215, 216, 217, 218, 219, 220, 221, 222, 234, 249, 250, 251, 255, 260, 261, 264, 269
augustine’s, works, s. dom. m. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 95, 100, 101, 111
augustine’s, works, simpl. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 1, 4, 5, 8, 9, 95, 113, 114, 115, 118, 120, 121, 122, 124, 128, 132, 135, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 152, 153, 154, 155, 159, 166, 168, 183, 185, 197, 198, 199, 200, 206, 207, 208, 209, 210, 211, 212, 213, 224, 228, 238, 241, 242, 249, 256, 262, 268, 271, 274, 275, 276, 279, 280, 281, 286, 290, 291, 292, 294, 297
augustine’s, works, solil. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 96, 97, 134
augustine’s, works, spir. et litt. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 147, 163, 164, 186, 188, 209, 225, 228, 231, 250, 252, 254, 256, 260, 262, 264, 294
augustine’s, works, symb. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 183, 184, 189
augustine’s, works, tract. ep. jo. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 95, 241, 242, 248, 249, 261, 269
augustine’s, works, tract. ev. jo. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 88, 146, 241, 242, 243, 244, 245, 246, 249, 255, 269
augustine’s, works, trin. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 95, 147, 151, 191, 208, 212, 225, 227, 250, 254, 257
augustine’s, works, unic. bapt. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 133
augustine’s, works, unit. eccl. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 130, 131, 134
augustine’s, works, util. cred. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 99, 284
augustine’s, works, ver. rel. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 96, 99, 100, 144, 197, 254, 261, 291
augustine’s, works, virginit. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 124, 125, 250, 274
augustinus, christian augustine, aurelius author McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 109, 127

List of validated texts:
130 validated results for "augustine"
1. Hebrew Bible, Exodus, 20.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Augustine of Hippo • Augustine of Hippo, City of God • Augustine, • Augustine, Saint, on causes • Augustine, Saint, on will • Augustine’s Works, Enchir. • Augustine’s Works, Nat. orig.

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 155; Conybeare (2000), Abused Bodies in Roman Epic, 64; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 245, 247; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 176

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20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃' ' None
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20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;' ' None
2. Hebrew Bible, Genesis, 1.1, 1.3-1.4, 1.14-1.18, 1.26-1.27, 3.19, 6.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Augustine • Augustine , Trinity • Augustine , birthplace (Thagaste) • Augustine , conversion • Augustine , doctrine • Augustine , generally • Augustine , preconversion life • Augustine of Hippo • Augustine of Hippo, Adam and Eve • Augustine of Hippo, God • Augustine of Hippo, body • Augustine of Hippo, candles • Augustine of Hippo, extramission • Augustine of Hippo, hope • Augustine of Hippo, humanity • Augustine of Hippo, image of God • Augustine of Hippo, images • Augustine of Hippo, mind • Augustine of Hippo, purity • Augustine of Hippo, senses • Augustine of Hippo, theological anthropology • Augustine of Hippo, theories of vision • Augustine of Hippo, vision • Augustine, Saint, on Bible • Augustine, Saint, on Genesis • Augustine, Saint, on human will • Augustine, Saint, on origin of evil • Augustine, Saint, on sin • Augustine, and Cicero’s translation of Timaeus • Augustine, conversion of • Augustine, creation narrative of • Augustine, on “heaven and earth,” • Augustine’s Works, Bapt. • Augustine’s Works, Civ. • Christianity, Augustine on • City of God (Augustine) • Cyprian, and Augustine • Genesis, Augustine on first six days in • God, Augustine • Origen, source for Calcidius and Augustine • Plato, Timaeus, Augustine and • Plato, creationism of consistent with Christians’ (Augustine) • Trinity, Augustine’s De Trinitate • angels, Augustine on • body, Augustine • creation, Augustine’s narrative of • heaven, interpretations of (Augustine) • humanity, Augustine • matter, Augustine’s portrayal of • mind, Augustine • theology, Augustine • theories of vision, Augustine

 Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 144, 145, 146, 147, 148, 153, 154, 161; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 105, 176, 183, 246; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 575; Esler (2000), The Early Christian World, 1206, 1223; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 235, 238, 239, 241, 242, 243; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 50; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 223, 227, 230; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 250; Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 26; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52, 198, 202, 205, 220, 221; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, 203; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 48; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 54; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 80, 193

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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1
וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.3
וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.3
וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃

1.14
וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃
1.15
וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃
1.16
וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃
1.17
וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃
1.18
וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.26
וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
3.19
בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
6.4
הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃' ' None
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1.1 In the beginning God created the heaven and the earth.
1.3
And God said: ‘Let there be light.’ And there was light. 1.4 And God saw the light, that it was good; and God divided the light from the darkness.

1.14
And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
1.15
and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.
1.16
And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
1.17
And God set them in the firmament of the heaven to give light upon the earth,
1.18
and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.
1.26
And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
3.19
In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
6.4
The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.' ' None
3. Hebrew Bible, Job, 42.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Augustine • Augustine’s Works, C. Jul. • Augustine’s Works, Civ. • Augustine’s Works, Pecc. merit.

 Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 276; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263

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42.6 עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃'' None
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42.6 Wherefore I abhor my words, and repent, Seeing I am dust and ashes.'' None
4. Hebrew Bible, Numbers, 24.17 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Augustine of Hippo, on astrology/astronomy • Augustine, Saint,

 Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298; Robbins et al. (2017), The Art of Visual Exegesis, 307

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24.17 אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃'' None
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24.17 I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.'' None
5. Hebrew Bible, Proverbs, 4.7 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Augustine

 Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 85; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 50

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4.7 רֵאשִׁית חָכְמָה קְנֵה חָכְמָה וּבְכָל־קִנְיָנְךָ קְנֵה בִינָה׃'' None
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4.7 The beginning of wisdom is: Get wisdom; Yea, with all thy getting get understanding.'' None
6. Hebrew Bible, Psalms, 36.6, 51.7, 104.24, 147.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Allegory, Allegorical interpretation, Augustine • Augustine • Augustine of Hippo • Augustine of Hippo, on Gods time • Augustine, Confessiones • Augustine, Saint, on causes • Augustine, Saint, on will • Augustine, on arithmetic, mathematics • Augustine, on geometry • Augustine’s Works, Bapt. • Augustine’s Works, C. Jul. • Augustine’s Works, C. Jul. imp. • Augustine’s Works, C. du. ep. Pel. • Augustine’s Works, C. litt. Petil. • Augustine’s Works, C. mend. • Augustine’s Works, Catech. rud. • Augustine’s Works, Conf. • Augustine’s Works, Doctr. chr. • Augustine’s Works, Enar. Ps. • Augustine’s Works, Enchir. • Augustine’s Works, Fund. • Augustine’s Works, Gen. litt. • Augustine’s Works, Grat. Chr. • Augustine’s Works, Lib. arb. • Augustine’s Works, Mus. • Augustine’s Works, Nat. grat. • Augustine’s Works, Nat. orig. • Augustine’s Works, Nupt. et conc. • Augustine’s Works, Pecc. merit. • Augustine’s Works, Praed. • Augustine’s Works, Quant. an. • Augustine’s Works, Retract. VII • Augustine’s Works, S. • Augustine’s Works, Simpl. • Augustine’s Works, Spir. et litt. • Augustine’s Works, Trin. • Augustine’s Works, c. Cresc. • Augustine’s Works, c. ep. Man. Fund. • Beatitudes, Augustine • eternity, Augustine of Hippo on

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 575; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 41; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 247; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 195; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 156; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 459; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 202; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 273; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 198; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 80, 119, 126, 127, 128, 147, 148, 160, 161, 166, 176, 264, 265

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36.6 יְהוָה בְּהַשָּׁמַיִם חַסְדֶּךָ אֱמוּנָתְךָ עַד־שְׁחָקִים׃
51.7
הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃
104.24
מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃
147.5
גָּדוֹל אֲדוֹנֵינוּ וְרַב־כֹּחַ לִתְבוּנָתוֹ אֵין מִסְפָּר׃' ' None
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36.6 Thy lovingkindness, O LORD, is in the heavens; Thy faithfulness reacheth unto the skies.
51.7
Behold, I was brought forth in iniquity, and in sin did my mother conceive me.
104.24
How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures.
147.5
Great is our Lord, and mighty in power; His understanding is infinite.' ' None
7. Hebrew Bible, Isaiah, 7.9, 11.2-11.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Allegory, Allegorical interpretation, Augustine • Augustine • Augustine of Hippo • Augustine, De Doctrina Christiana • Augustine, Platonism, Neoplatonism • Augustine, on ascent to Truth/God • Augustine, on philosophy, sapientia • Augustine, on signs • Augustine’s Works, Div. quaest. • Augustine’s Works, Lib. arb. • Beatitudes, Augustine • Seeing God, Beatitudes, Augustine • Soul, ascent of, Augustine

 Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 184; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 227, 228, 230; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 437, 459, 461, 462, 463; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 110

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7.9 וְרֹאשׁ אֶפְרַיִם שֹׁמְרוֹן וְרֹאשׁ שֹׁמְרוֹן בֶּן־רְמַלְיָהוּ אִם לֹא תַאֲמִינוּ כִּי לֹא תֵאָמֵנוּ׃
11.2
וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3 וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃'' None
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7.9 And the head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If ye will not have faith, surely ye shall not be established.’
11.2
And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 11.3 And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;'' None
8. Hebrew Bible, Jeremiah, 31.32 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Augustine • Augustine’s Works, Fund. • Augustine’s Works, Simpl. • Augustine’s Works, c. Faust. • Augustine’s Works, c. Fel. • Augustine’s Works, c. ep. Man. Fund.

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 364, 375, 376, 377, 378, 433, 436, 449, 501, 504, 505, 506, 507, 508, 509, 510, 515, 516, 517, 518, 520, 524, 530, 531, 593; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 114

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31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃'' None
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31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD.'' None
9. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Apuleius, Augustine and • Augustine • Augustine of Hippo, De ordine • Augustine of Hippo, on liberal arts • Augustine, Saint, and Virgil • Augustine, Saint, on human will • Augustine, Saint, on origin of evil • Augustine, Saint, on scripture • Augustine, and Apuleius • Augustine, and Cicero’s translation of Timaeus • Plato, Timaeus, Augustine and • angels, Augustine on • demons, Augustine on • theology, on demons and angels (Augustine)

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 666; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 253; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 374; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 235, 236, 274; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 222

27d δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν ταύτῃ παρακεκλήσθω· τὸ δʼ ἡμέτερον παρακλητέον, ᾗ ῥᾷστʼ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ᾗ διανοοῦμαι μάλιστʼ ἂν περὶ τῶν προκειμένων ἐνδειξαίμην. ΤΙ.'31b οὖν τόδε κατὰ τὴν μόνωσιν ὅμοιον ᾖ τῷ παντελεῖ ζῴῳ, διὰ ταῦτα οὔτε δύο οὔτʼ ἀπείρους ἐποίησεν ὁ ποιῶν κόσμους, ἀλλʼ εἷς ὅδε μονογενὴς οὐρανὸς γεγονὼς ἔστιν καὶ ἔτʼ ἔσται. 39e ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 53c ἀήθει λόγῳ πρὸς ὑμᾶς δηλοῦν, ἀλλὰ γὰρ ἐπεὶ μετέχετε τῶν κατὰ παίδευσιν ὁδῶν διʼ ὧν ἐνδείκνυσθαι τὰ λεγόμενα ἀνάγκη, συνέψεσθε. ' None27d ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.'31b Wherefore, in order that this Creature might resemble the all perfect Living Creature in respect of its uniqueness, for this reason its Maker made neither two Universes nor an infinite number, but there is and will continue to be this one generated Heaven, unique of its kind. 39e Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 53c of each of these Kinds which I must endeavor to explain to you in an exposition of an unusual type; yet, inasmuch as you have some acquaintance with the technical method which I must necessarily employ in my exposition, you will follow me. ' None
10. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Augustine

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 274, 275, 276, 344; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 374

11. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Augustine • Augustine of Hippo, • Augustine, And of marriage as occupying attention • Augustine, Anti-Pelagianism • Augustine, Lust • Augustine, Lust excludes thought and prayer • Augustine, More general distrust of sensory as distracting attention • Augustine, Sexual dreams involve consent of will • Augustine, Utility of emotions • Augustine, Will's opposition cause or effect of thinking sex evil? • Augustine, to Platonists • Dreams, sexual, In Augustine

 Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 55; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 191, 413; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 129

12. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Augustine, Curiosity, not pleasure, drives us to look at corpses • Augustine, Time makes emotion fade because of new hopes • Orosius, and Augustine

 Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 80, 241; Van Nuffelen (2012), Orosius and the Rhetoric of History, 3

13. Anon., 1 Enoch, 12.1 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Augustine • Augustine of Hippo

 Found in books: Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 149; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 48

sup>6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones."
12.1
Before these things Enoch was hidden, and no one of the children of men knew where he wa ' None
14. Cicero, On Divination, 2.91 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine • Augustine of Hippo, on pagan divination • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 429; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 135

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2.91 At ii nec totidem annos vixerunt; anno enim Procli vita brevior fuit, multumque is fratri rerum gestarum gloria praestitit. At ego id ipsum, quod vir optumus, Diogenes, Chaldaeis quasi quadam praevaricatione concedit, nego posse intellegi. Etenim cum, ut ipsi dicunt, ortus nascentium luna moderetur, eaque animadvertant et notent sidera natalicia Chaldaei, quaecumque lunae iuncta videantur, oculorum fallacissimo sensu iudicant ea, quae ratione atque animo videre debebant. Docet enim ratio mathematicorum, quam istis notam esse oportebat, quanta humilitate luna feratur terram paene contingens, quantum absit a proxuma Mercurii stella, multo autem longius a Veneris, deinde alio intervallo distet a sole, cuius lumine conlustrari putatur; reliqua vero tria intervalla infinita et inmensa, a sole ad Martis, inde ad Iovis, ab eo ad Saturni stellam, inde ad caelum ipsum, quod extremum atque ultumum mundi est.'' None
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2.91 But they did not live the same number of years, for the life of Procles was shorter by a year than that of his brother and his deeds were far more glorious. But for my part I say that even this concession which our excellent friend Diogenes makes to the Chaldeans in a sort of collusive way, is in itself unintelligible. For the Chaldeans, according to their own statements, believe that a persons destiny is affected by the condition of the moon at the time of his birth, and hence they make and record their observations of the stars which anything in conjunction with the moon on his birthday. As a result, in forming their judgements, they depend on the sense of sight, which is the least trustworthy of the senses, whereas they should employ reason and intelligence. For the science of mathematics which the Chaldeans ought to know, teaches us how close the moon comes to the earth, which indeed it almost touches; how far it is from Mercury, the nearest star; how much further yet it is from Venus; and what a great interval separates it from the sun, which is supposed to give it light. The three remaining distances are beyond computation: from the Sun to Mars, from Mars to Jupiter, from Jupiter to Saturn. Then there is the distance from Saturn to the limits of heaven — the ultimate bounds of space.'' None
15. Cicero, On The Nature of The Gods, 2.148 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine • Cicero, speeches cited by Augustine

 Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 173; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 272

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2.148 it is by collating and comparing our precepts that we also create the arts that serve either practical necessities or the purpose of amusement. Then take the gift of speech, the queen of arts as you are fond of calling it — what a glorious, what a divine faculty it is! In the first place it enables us both to learn things we do not know and to teach things we do know to others; secondly it is our instrument for exhortation and persuasion, for consoling the afflicted and assuaging the fears of the terrified, for curbing passion and quenching appetite and anger; it is this that has united us in the bonds of justice, law and civil order, this that has sped us from savagery and barbarism. '' None
16. Septuagint, Wisdom of Solomon, 8.21, 11.21 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine • Augustine, Confessiones • Augustine, Saint, on human will • Augustine, Saint, on nothing • Augustine, Saint, on origin of evil • Augustine, on arithmetic, mathematics • Augustine, on geometry • Augustine’s Works, Spir. et litt.

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 478, 479; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 232; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 156; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 163

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8.21 He captured her fortresses and the wall of Jerusalem;
8.21
But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said:
11.21
For it is always in thy power to show great strength,and who can withstand the might of thy arm?'' None
17. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 245; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 245

18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine

 Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 115; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 247

19. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine of Hippo • Augustine, St • Augustine, St, City of God • Orosius, and Augustine

 Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 179; Van Nuffelen (2012), Orosius and the Rhetoric of History, 24, 148

20. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Augustine • Augustine, Attack on Stoic apatheia, misrepresents Stoic acceptance of first movements as acceptance of emotion • Augustine, Similarly for eupatheiai • Augustine, Time makes emotion fade because of new hopes • Cicero, speeches cited by Augustine • Eupatheiai, equanimous states, Augustine hails Stoic acceptance of eupatheia as acceptance of emotion

 Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 87; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 272; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207, 241

21. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Augustine • Augustine, • rhetor, Augustine

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179; Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 124; Schwartz (2008), 2 Maccabees, 59

22. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Augustine (Aurelius Augustinus, Christian author) • Augustine, St, City of God • Orosius, and Augustine

 Found in books: McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 101; Van Nuffelen (2012), Orosius and the Rhetoric of History, 8

23. Epictetus, Discourses, 3.5.7 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo,

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 23; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 122

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3.5.7 I AM sick here, said one of the pupils, and I wish to return home.—At home, I suppose, you were free from sickness. Do you not consider whether you are doing any thing here which may be useful to the exercise of your will, that it may be corrected? For if you are doing nothing towards this end, it was to no purpose that you came. Go away. Look after your affairs at home. For if your ruling power cannot be maintained in a state conformable to nature, it is possible that your land can, that you will be able to increase your money, you will take care of your father in his old age, frequent the public place, hold magisterial office: being bad you will do badly any thing else that you have to do. But if you understand yourself, and know that you are casting away certain bad opinions and adopting others in their place, and if you have changed your state of life from things which are not within your will to things which are within your will, and if you ever say, Alas! you are not saying what you say on account of your father, or your brother, but on account of yourself, do you still allege your sickness? Do you not know that both disease and death must surprise us while we are doing something? the husbandman while he is tilling the ground, the sailor while he is on his voyage? what would you be doing when death surprises you, for you must be surprised when you are doing something? If you can be doing anything better than this when you are surprised, do it. For I wish to be surprised by disease or death when I am looking after nothing else than my own will, that I may be free from perturbation, that I may be free from hindrance, free from compulsion, and in a state of liberty. I wish to be found practising these things that I may be able to say to God, Have I in any respect transgressed thy commands? have I in any respect wrongly used the powers which thou gavest me? have I misused my perceptions or my preconceptions ( προλήψεσι )? have I ever blamed thee? have I ever found fault with thy administration? I have been sick, because it was thy will, and so have others, but I was content to be sick. I have been poor because it was thy will, but I was content also. I have not filled a magisterial office, because it was not thy pleasure that I should: I have never desired it Hast thou ever seen me for this reason discontented? have I not always approached thee with a cheerful countece, ready to do thy commands and to obey thy signals? Is it now thy will that I should depart from the assemblage of men? I depart. I give thee all thanks that thou hast allowed me to join in this thy assemblage of men and to see thy works, and to comprehend this thy administration. May death surprise me while I am thinking of these things, while I am thus writing and reading. But my mother will not hold my head when I am sick. Go to your mother then; for you are a fit person to have your head held when you are sick.—But at home I used to lie down on a delicious bed.—Go away to your bed: indeed you are fit to lie on such a bed even when you are in health: do not then lose what you can do there (at home). But what does Socrates say? As one man, he says, is pleased with improving his land, another with improving his horse, so I am daily pleased in observing that I am growing better. Better in what? in using nice little words? Man, do not say that. In little matters of speculation ( θεωρήματα )? what are you saying?—And indeed I do not see what else there is on which philosophers employ their time.—Does it seem nothing to you to have never found fault with any person, neither with God nor man? to have blamed nobody? to carry the same face always in going out and coming in? This is what Socrates knew, and yet he never said that he knew any thing or taught any thing. But if any man asked for nice little words or little speculations, he would carry him to Protagoras or to Hippias; and if any man came to ask for potherbs, he would carry him to the gardener. Who then among you has this purpose (motive to action)? for if indeed you had it, you would both be content in sickness, and in hunger, and in death. If any among you has been in love with a charming girl, he knows that I say what is true.'' None
24. New Testament, 1 John, 2.15, 2.18, 4.7-4.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 74, 75, 77, 79, 83, 93, 135; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 147; Osborne (1996), Eros Unveiled: Plato and the God of Love. 27, 38, 43, 45; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 188; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 212

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2.15 Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ·
2.18
Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν.
4.7
Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστίν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται καὶ γινώσκει τὸν θεόν. 4.8 ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν.'' None
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2.15 Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. " 2.18 Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times.
4.7
Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. ' "4.8 He who doesn't love doesn't know God, for God is love. "" None
25. New Testament, 1 Peter, 5.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo

 Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 185; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 40

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5.3 μηδʼ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου·'' None
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5.3 neither as lording it over the charge allotted to you, but making yourselves examples to the flock. '' None
26. New Testament, 1 Corinthians, 2.6, 2.8, 2.10, 2.12, 2.14, 3.1-3.3, 4.7, 10.2, 10.11, 10.17, 11.7, 12.12-12.26, 13.8-13.9, 13.12, 15.21-15.22, 15.25, 15.28, 15.33, 15.40-15.41, 15.50, 15.52, 15.54 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine (Aurelius Augustinus, Christian author) • Augustine , conversion • Augustine , doctrine of the fall • Augustine , generally • Augustine , original sin • Augustine , respect for the Donatist Tyconius • Augustine of Hippo • Augustine of Hippo, Adam and Eve • Augustine of Hippo, De civitate Dei (City of God) • Augustine of Hippo, God • Augustine of Hippo, body • Augustine of Hippo, extramission • Augustine of Hippo, image of God • Augustine of Hippo, mind • Augustine of Hippo, on pagan divination • Augustine of Hippo, on pagan divination, earlier critiques of astrology influencing • Augustine of Hippo, on spiritual seeing • Augustine of Hippo, on vision, as mode of knowing • Augustine of Hippo, theory of sight • Augustine, De Doctrina Christiana • Augustine, De Genesi contra Manichaeos • Augustine, attitude to paganism • Augustine, on ascent to Truth/God • Augustine, on dialectic, logic • Augustine, on doctrina(e) • Augustine, on eschatological criterion of interpretation • Augustine, on love (amor, caritas) and interpretation • Augustine, on philosophy, sapientia • Augustine, on signs • Augustine’s Works, Agon. • Augustine’s Works, Bapt. • Augustine’s Works, C. Jul. • Augustine’s Works, C. Jul. imp. • Augustine’s Works, C. du. ep. Pel. • Augustine’s Works, C. mend. • Augustine’s Works, Catech. rud. • Augustine’s Works, Civ. • Augustine’s Works, Conf. • Augustine’s Works, Corrept. • Augustine’s Works, Div. quaest. • Augustine’s Works, Doctr. chr. • Augustine’s Works, Enar. Ps. • Augustine’s Works, Enchir. • Augustine’s Works, Exp. quaest. Rom. • Augustine’s Works, Fid. • Augustine’s Works, Gen. litt. • Augustine’s Works, Grat. • Augustine’s Works, Grat. Chr. • Augustine’s Works, Lib. arb. • Augustine’s Works, Nat. grat. • Augustine’s Works, Nat. orig. • Augustine’s Works, Nupt. et conc. • Augustine’s Works, Pecc. merit. • Augustine’s Works, Persev. • Augustine’s Works, Praed. • Augustine’s Works, Quant. an. • Augustine’s Works, Retract. VII • Augustine’s Works, S. • Augustine’s Works, Simpl. • Augustine’s Works, Spir. et litt. • Augustine’s Works, Symb. • Augustine’s Works, Tract. Ev. Jo. • Augustine’s Works, Tract. ep. Jo. • Augustine’s Works, Trin. • Augustine’s Works, Virginit. • Augustine’s Works, c. Fort. • Christianity, Augustine on • City of God (Augustine) • God, Augustine • body, Augustine • humanity, Augustine • mind, Augustine • mysticism, Augustines experience of • spiritual senses, Augustine on spiritual seeing • theories of vision, Augustine • vision, as mode of knowing, Augustine on

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 430, 479; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 218; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 145, 154; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 105, 133, 360, 377, 380, 381, 383, 401, 420, 433, 434, 460, 511, 516, 518, 519, 529, 530, 534, 535, 543, 545, 547, 548, 549, 554, 562, 565, 571, 578, 579, 583, 584, 595, 600; Esler (2000), The Early Christian World, 967, 1210; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 14; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 186; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 40; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 102; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 253; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 187, 190; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 199, 200, 224, 225, 230; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 198, 206, 208; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 211; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 136, 138, 139; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 199, 200; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 29, 150; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 122, 124, 142, 145, 153, 160, 172, 185, 189, 199, 200, 208, 216, 221, 237, 244, 248, 252, 253, 260, 265, 270, 274, 279; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 116

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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·
2.8
ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·
2.10
ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.
2.12
ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν·
2.14
ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται·
3.1
Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
4.7
τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;
10.2
καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ,
10.11
ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
10.17
ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·
11.7
ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν,εἰκὼνκαὶ δόξαθεοῦὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν.
1
2.12
Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός· 12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν. 1
2.14
καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά. ἐὰν εἴπῃ ὁ πούς 12.15 Ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· καὶ ἐὰν εἴπῃ τὸ οὖς 12.16 Ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος· 12.17 εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις; 12.18 νῦν δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῷ σώματι καθὼς ἠθέλησεν. 12.19 εἰ δὲ ἦν τὰ πάνταἓν μέλος, ποῦ τὸ σῶμα; 12.20 νῦν δὲ πολλὰ μέλη, ἓν δὲ σῶμα. οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί 12.21 Χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν Χρείαν ὑμῶν οὐκ ἔχω· 12.22 ἀλλὰ πολλῷ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν, 12.23 καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει, 12.24 τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῷ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν, 12.25 ἵνα μὴ ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη. 12.26 καὶ εἴτε πάσχει ἓν μέλος, συνπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται μέλος, συνχαίρει πάντα τὰ μέλη.
13.8
Ἡ ἀγάπη οὐδέποτε πίπτει. εἴτε δὲ προφητεῖαι, καταργηθήσονται· εἴτε γλῶσσαι, παύσονται· εἴτε γνῶσις, καταργηθήσεται. 13.9 ἐκ μέρους γὰρ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν·
1
3.12
βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
15.21
ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22 ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται.
15.25
δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ.
15.28
ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.
15.33
μὴ πλανᾶσθε·
15.40
καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 15.41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.
15.50
Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.
15.52
ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.
15.54
ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος.' ' 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.' "
2.8
which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." 2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.
2.12
But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "
2.14
Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned." "
3.1
Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" "
4.7
For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it?" 10.2 andwere all baptized into Moses in the cloud and in the sea;
10.11
Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come.
10.17
Because we, who are many, are one bread, one body; forwe all partake of the one bread.
11.7
For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man.
1
2.12
For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 1
2.14
For the body is not one member, but many. 12.15 If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body. 12.16 If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body. 12.17 If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18 But now God has set the members, each one ofthem, in the body, just as he desired. 12.19 If they were all onemember, where would the body be? 12.20 But now they are many members,but one body. 12.21 The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you." 12.22 No, much rather, those members of the body which seem to be weaker arenecessary. 12.23 Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24 whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part, 12.25 thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26 When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.
13.8
Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9 For we know in part, and we prophesy in part;
1
3.12
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.
15.21
For since death came byman, the resurrection of the dead also came by man. 15.22 For as inAdam all die, so also in Christ all will be made alive.
15.25
For he mustreign until he has put all his enemies under his feet.
15.28
When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.
15.33
Don\'t be deceived! "Evil companionships corrupt good morals."
15.40
There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41 There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory.' "
15.50
Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." 15.52 in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed.
15.54
But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory."' ' None
27. New Testament, 1 Timothy, 1.15, 2.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine, St, on advocates and iurisperiti • Augustine, biography of • Augustine’s Works, Nupt. et conc. • Trinity (Augustine), memory in • mysticism, Augustines experience of

 Found in books: Grove (2021), Augustine on Memory, 6, 32; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 100; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 31; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171

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1.15 πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι· ὧν πρῶτός εἰμι ἐγώ,
2.5
Εἷς γὰρ θεός, εἷς καὶ μεσίτης θεοῦ καὶ ἀνθρώπων ἄνθρωπος Χριστὸς Ἰησοῦς,'' None
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1.15 The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief.
2.5
For there is one God, and one mediator between God and men, the man Christ Jesus, '' None
28. New Testament, Acts, 1.1-1.11, 6.2, 8.12, 8.37, 24.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo • Augustine, influence on Arator • Augustine, on Ethiopians • Augustine, on Moses Cushite wife • Augustine, on Simon Magus • Augustine, on ark and baptism • Augustine, on ascension • Augustine, on raven • Augustine’s Works, Acad. • Augustine’s Works, Conf. • Augustine’s Works, Trin.

 Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 221; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 275; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 62, 63, 64, 76, 77, 79, 80, 81, 82, 83, 84, 85, 86, 87, 89, 90, 91, 106, 107, 114; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 70; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 201, 207; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 191, 283

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1.1 τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν 1.2 ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις διὰ πνεύματος ἁγίου οὓς ἐξελέξατο ἀνελήμφθη· 1.3 οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, διʼ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ. 1.4 καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ Ἰεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου· 1.5 ὅτι Ἰωάνης μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθήσεσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. 1.6 οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ; 1.7 εἶπεν πρὸς αὐτούς Οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, 1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. 1.9 καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.
1.10
καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν
1.11 οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.
6.2
προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·
8.12
ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
8.37

24.2
κληθέντος δὲ αὐτοῦ ἤρξατο κατηγορεῖν ὁ Τέρτυλλος λέγων Πολλῆς εἰρήνης τυγχάνοντες διὰ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ τῆς σῆς προνοίας'' None
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1.1 The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, 1.2 until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. ' "1.3 To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. " '1.4 Being assembled together with them, he charged them, "Don\'t depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 1.5 For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now." 1.6 Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?" 1.7 He said to them, "It isn\'t for you to know times or seasons which the Father has set within His own authority. 1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth." 1.9 When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
1.10
While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing,
1.11
who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky."
6.2
The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
8.12
But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
8.37

24.2
When he was called, Tertullus began to accuse him, saying, "Seeing that by you we enjoy much peace, and that excellent measures are coming to this nation, '' None
29. New Testament, Apocalypse, 7.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo

 Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 212; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 198

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7.2 καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν,'' None
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7.2 I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea,'' None
30. New Testament, James, 1.5-1.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine’s Works, C. du. ep. Pel. • Augustine’s Works, Leg. adv. • Augustine’s Works, Nat. grat. • Augustine’s Works, Nat. orig. • Augustine’s Works, Nupt. et conc. • Augustine’s Works, Pecc. merit. • Augustine’s Works, Spir. et litt.

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 552, 553; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 188

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1.5 Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ· 1.6 αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος, ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ·'' None
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1.5 But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 1.6 But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed. '' None
31. New Testament, Colossians, 1.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo, friendship with Paulinus

 Found in books: Conybeare (2000), Abused Bodies in Roman Epic, 43; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 208

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1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,'' None
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1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. '' None
32. New Testament, Ephesians, 4.2-4.3, 4.24 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo • Augustine’s Works, Persev. • Augustine’s Works, Praed.

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 134; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 175; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 208; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 202

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4.2 μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, 4.3 σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης·

4.24
καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.'' None
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4.2 with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3 being eager to keep the unity of the Spirit in the bond of peace.

4.24
and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. '' None
33. New Testament, Galatians, 2.11, 2.15-2.16, 2.19, 2.21, 5.6, 5.17, 6.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ambrose, and Augustine • Augustine • Augustine, Not two souls in humans • Augustine, Two wills in humans • Augustine, and Jerome • Augustine’s Works, Catech. rud. • Augustine’s Works, Conf. • Augustine’s Works, Enar. Ps. • Augustine’s Works, Exp. Gal. • Augustine’s Works, Exp. quaest. Rom. • Augustine’s Works, Persev. • Augustine’s Works, Praed. • Augustine’s Works, S. • Augustine’s Works, Simpl. • Augustine’s Works, Tract. Ev. Jo. • Augustine’s Works, Tract. ep. Jo.

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 52, 180, 414, 423, 459, 487, 490, 496, 498, 525, 535, 537, 589; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 14; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 18; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 315; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 6, 103, 202, 217, 224, 245, 248

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2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν·
2.15
Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 2.16 εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ.
2.19
ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι·
2.21
Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν.
5.6
ἐν γὰρ Χριστῷ Ἰησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη.
5.17
ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε.
6.8
ὅτι ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.'' None
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2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned.
2.15
"We, being Jews by nature, and not Gentile sinners, 2.16 yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law.
2.19
For I, through the law, died to the law,that I might live to God. ' "
2.21
I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing!" 5.6 For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love.
5.17
For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire.
6.8
For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. '' None
34. New Testament, Philippians, 2.6-2.7, 2.13, 3.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine, Saint, • Augustine’s Works, Conf. • Augustine’s Works, Ord. • Augustine’s Works, Praed. • Augustine’s Works, Simpl. • Trinity (Augustine), memory in • Trinity (Augustine), memory-understanding-will in

 Found in books: Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 95, 96, 395, 396, 400, 432, 535, 539, 554, 571; Grove (2021), Augustine on Memory, 200; Robbins et al. (2017), The Art of Visual Exegesis, 7; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 271, 293

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2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος
2.13
θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν ὑπὲρ τῆς εὐδοκίας·
3.13
ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος,'' None
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2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7 but emptied himself, taking the form of a servant, being made in the likeness of men.
2.13
For it is God who works in you both to will and to work, for his good pleasure. ' "
3.13
Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, "" None
35. New Testament, Romans, 1.1, 1.7, 1.16-1.17, 1.19-1.23, 2.4-2.5, 2.8-2.17, 2.28, 3.20, 3.23, 3.29, 4.5, 5.5, 5.12, 5.16, 5.19-5.21, 7.7-7.25, 8.6, 8.29, 8.39, 9.1-9.3, 9.5, 9.7-9.9, 9.13, 9.18-9.24, 10.13-10.14, 11.1-11.2, 11.6, 11.13, 11.17, 11.20, 11.24, 11.26-11.27, 11.32-11.36, 13.13-13.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ambrose, and Augustine • Augustine • Augustine , Incarnation • Augustine , conversion • Augustine , doctrine • Augustine , doctrine of the fall • Augustine , faith and reason • Augustine , generally • Augustine , life • Augustine , original sin • Augustine , rhapsodic vision • Augustine of Hippo • Augustine of Hippo, on vision, as mode of knowing • Augustine, Saint, • Augustine, Saint, on causes • Augustine, Saint, on will • Augustine, and Jerome • Augustine, belief that Jews must remain unmolested, as testimony to Christ, of • Augustine, biography of • Augustine’s Works, Adnot. Job • Augustine’s Works, Bapt. • Augustine’s Works, C. Jul. • Augustine’s Works, C. Jul. imp. • Augustine’s Works, C. du. ep. Pel. • Augustine’s Works, C. litt. Petil. • Augustine’s Works, C. mend. • Augustine’s Works, Catech. rud. • Augustine’s Works, Civ. • Augustine’s Works, Conf. • Augustine’s Works, Corrept. • Augustine’s Works, De mag. • Augustine’s Works, De mend. • Augustine’s Works, Div. quaest. • Augustine’s Works, Doctr. chr. • Augustine’s Works, Duab. an. • Augustine’s Works, Emer. • Augustine’s Works, Enar. Ps. • Augustine’s Works, Enchir. • Augustine’s Works, Exp. Gal. • Augustine’s Works, Exp. Rom. inch. • Augustine’s Works, Exp. quaest. Rom. • Augustine’s Works, Fid. • Augustine’s Works, Fid. op. • Augustine’s Works, Fid. symb. • Augustine’s Works, Fund. • Augustine’s Works, Gen. Man. • Augustine’s Works, Gen. imp. • Augustine’s Works, Gen. litt. • Augustine’s Works, Grat. • Augustine’s Works, Grat. Chr. • Augustine’s Works, Immort. an. • Augustine’s Works, Leg. adv. • Augustine’s Works, Lib. arb. • Augustine’s Works, Locut. Hept. • Augustine’s Works, Mor. eccl. • Augustine’s Works, Nat. grat. • Augustine’s Works, Nat. orig. • Augustine’s Works, Nupt. et conc. • Augustine’s Works, Ord. • Augustine’s Works, Pat. • Augustine’s Works, Pecc. merit. • Augustine’s Works, Perf. • Augustine’s Works, Persev. • Augustine’s Works, Praed. • Augustine’s Works, Quant. an. • Augustine’s Works, Retract. VII • Augustine’s Works, S. • Augustine’s Works, S. Dom. m. • Augustine’s Works, Simpl. • Augustine’s Works, Spir. et litt. • Augustine’s Works, Symb. • Augustine’s Works, Tract. Ev. Jo. • Augustine’s Works, Tract. ep. Jo. • Augustine’s Works, Trin. • Augustine’s Works, Unit. eccl. • Augustine’s Works, Ver. rel. • Augustine’s Works, Virginit. • Augustine’s Works, c. Adim. • Augustine’s Works, c. Arian. • Augustine’s Works, c. Cresc. • Augustine’s Works, c. Faust. • Augustine’s Works, c. Fel. • Augustine’s Works, c. Fort. • Augustine’s Works, c. ep. Man. Fund. • Beatitudes, Augustine • Christianity, Augustine on • Incarnation, for Augustine • Plato and Platonism, Augustine and • Reception, Augustine • Seeing God, Beatitudes, Augustine • Trinity (Augustine), truth, God as • theodicy, in Augustine • vision, as mode of knowing, Augustine on

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 474; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 73, 85, 86, 93, 105, 137, 180, 358, 359, 364, 366, 367, 368, 369, 370, 372, 373, 374, 375, 376, 377, 378, 383, 385, 386, 403, 405, 409, 410, 411, 414, 416, 417, 418, 419, 420, 422, 423, 425, 426, 427, 428, 429, 431, 432, 433, 434, 435, 436, 437, 438, 439, 440, 442, 443, 444, 445, 446, 449, 452, 453, 454, 455, 456, 457, 458, 460, 461, 462, 465, 469, 470, 471, 472, 475, 477, 478, 479, 480, 481, 482, 484, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 498, 501, 504, 510, 511, 512, 513, 514, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 535, 537, 539, 540, 551, 559, 562, 567, 570, 572, 574, 581, 584, 585, 587, 588, 589, 590, 591, 593, 595; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 284, 298; Esler (2000), The Early Christian World, 621, 1208, 1209, 1210, 1222; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 142, 146; Grove (2021), Augustine on Memory, 32, 38, 39, 41; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 86; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 40; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 6; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 18, 19; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 238; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 254; Osborne (1996), Eros Unveiled: Plato and the God of Love. 27; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 316; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 462; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52; Robbins et al. (2017), The Art of Visual Exegesis, 273; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195, 198; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 274; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 44, 145; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181, 347, 348, 350, 369, 372; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 5, 92, 100, 101, 107, 115, 119, 121, 127, 130, 140, 141, 142, 144, 146, 148, 157, 158, 161, 163, 164, 166, 169, 170, 171, 173, 175, 176, 178, 179, 181, 183, 185, 187, 188, 189, 191, 193, 197, 204, 210, 217, 218, 219, 220, 221, 222, 224, 225, 228, 244, 245, 247, 248, 249, 250, 254, 262, 265, 269, 270, 271, 276, 279, 280, 285, 286, 293, 295, 297

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1.1 ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ
1.7
πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.

1.16
οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·
1.17
δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται.

1.19
διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
2.4
ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει; 2.5 κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ,
2.8
τοῖς δὲ ἐξ ἐριθίας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός, 2.9 θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10 δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.11 οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ. 2.12 Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται· 2.13 οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλʼ οἱ ποιηταὶ νόμου δικαιωθήσονται. 2.14 ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.15 οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συνμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων, 2.16 ἐν ᾗ ἡμέρᾳ κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ Χριστοῦ Ἰησοῦ. 2.17 Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ
2.28
οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή·
3.20
διότι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ,διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
3.23
πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,
3.29
ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν;
4.5
τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην,
5.5
ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν·
5.12
Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-.
5.16
τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα.
5.19
ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
7.7
Τί οὖν ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου, τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν εἰ μὴ ὁ νόμος ἔλεγενΟὐκ ἐπιθυμήσεις· 7.8 ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν, χωρὶς γὰρ νόμου ἁμαρτία νεκρά. 7.9 ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ· ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, 7.10 ἐγὼ δὲ ἀπέθανον, καὶ εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον· 7.11 ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ διʼ αὐτῆς ἀπέκτεινεν. 7.12 ὥστε ὁ μὲν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. 7.13 Τὸ οὖν ἀγαθὸν ἐμοὶ ἐγένετο θάνατος; μὴ γένοιτο· ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον· ἵνα γένηται καθʼ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία διὰ τῆς ἐντολῆς. 7.14 οἴδαμεν γὰρ ὅτι ὁ νόμος πνευματικός ἐστιν· ἐγὼ δὲ σάρκινός εἰμι, πεπραμένος ὑπὸ τὴν ἁμαρτίαν. 7.15 ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. 7.16 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύνφημι τῷ νόμῳ ὅτι καλός. 7.17 Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 7.19 οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 7.20 εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 7.21 Εὑρίσκω ἄρα τὸν νόμον τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν ὅτι ἐμοὶ τὸ κακὸν παράκειται· 7.22 συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24 ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 7.25 χάρις δὲ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας.
8.6
τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη·
8.29
ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
8.39
οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
9.1
Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, 9.2 ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου· 9.3 ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται,
9.5
ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.
9.7
οὐδʼ ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλʼἘν Ἰσαὰκ κληθήσεταί σοι σπέρμα. 9.8 τοῦτʼ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα· 9.9 ἐπαγγελίας γὰρ ὁ λόγος οὗτοςΚατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός.

9.13
καθάπερ γέγραπταιΤὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα.

9.18
ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει.
9.19
Ἐρεῖς μοι οὖν Τί ἔτι μέμφεται; 9.20 τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; ὦ ἄνθρωπε, μενοῦνγε σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντιΤί με ἐποίησας οὕτως; 9.21 ἢ οὐκ ἔχει ἐξουσίανὁ κεραμεὺς τοῦ πηλοῦἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; 9.22 εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειαν, 9.23 ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, 9.24 οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν;
10.13
Πᾶς γὰρὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. 10.14 Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; 1
1.1
Λέγω οὖν, μὴἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ;μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλείτης εἰμί, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμείν. 11.2 οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ;
11.6
εἰ δὲ χάριτι, οὐκέτι ἐξ ἔργων, ἐπεὶ ἡ χάρις οὐκέτι γίνεται χάρις. 1
1.13
Ὑμῖν δὲ λέγω τοῖς ἔθνεσιν. ἐφʼ ὅσον μὲν οὖν εἰμὶ ἐγὼ ἐθνῶν ἀπόστολος, τὴν διακονίαν μου δοξάζω, 1
1.17
Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων·
11.20
τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας.
11.24
εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ.
11.26
καθὼς γέγραπται 11.27
11.32
συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. 11.33 Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 11.34 11.36 ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.
13.13
ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔριδι καὶ ζήλῳ. 13.14 ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.' ' None
sup>
1.1 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God,
1.7
to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

1.16
For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
1.17
For in it is revealed God\'s righteousness from faith to faith. As it is written, "But the righteous shall live by faith."

1.19
because that which is known of God is revealed in them, for God revealed it to them. 1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. ' "1.21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. " '1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
2.4
Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5 But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; ' "
2.8
but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation, " '2.9 oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10 But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11 For there is no partiality with God. 2.12 For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. ' "2.13 For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified " "2.14 (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, " '2.15 in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 2.16 in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 2.17 Indeed you bear the name of a Jew, and rest on the law, and glory in God,
2.28
For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh;
3.20
Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin.
3.23
for all have sinned, and fall short of the glory of God; ' "
3.29
Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, " "
4.5
But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. " "
5.5
and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. " 5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned.
5.16
The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. ' "
5.19
For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. " '5.20 The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21 that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.
7.7
What shall we say then? Is the law sin? May it never be! However, I wouldn\'t have known sin, except through the law. For I wouldn\'t have known coveting, unless the law had said, "You shall not covet." 7.8 But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9 I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10 The commandment, which was for life, this I found to be for death; 7.11 for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12 Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13 Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14 For we know that the law is spiritual, but I am fleshly, sold under sin. ' "7.15 For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. " "7.16 But if what I don't desire, that I do, I consent to the law that it is good. " '7.17 So now it is no more I that do it, but sin which dwells in me. ' "7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. " "7.19 For the good which I desire, I don't do; but the evil which I don't desire, that I practice. " "7.20 But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. " '7.21 I find then the law, that, to me, while I desire to do good, evil is present. ' "7.22 For I delight in God's law after the inward man, " '7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24 What a wretched man I am! Who will deliver me out of the body of this death? ' "7.25 I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. " 8.6 For the mind of the flesh is death, but the mind of the Spirit is life and peace;
8.29
For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
8.39
nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
9.1
I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit, 9.2 that I have great sorrow and unceasing pain in my heart. ' "9.3 For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, " 9.5 of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.
9.7
Neither, because they are Abraham\'s seed, are they all children. But, "In Isaac will your seed be called." 9.8 That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.9 For this is a word of promise, "At the appointed time I will come, and Sarah will have a son."

9.13
Even as it is written, "Jacob I loved, but Esau I hated."

9.18
So then, he has mercy on whom he desires, and he hardens whom he desires.
9.19
You will say then to me, "Why does he still find fault? For who withstands his will?" 9.20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this?"' "9.21 Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? " '9.22 What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, 9.23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, 9.24 us, whom he also called, not from the Jews only, but also from the Gentiles?
10.13
For, "Whoever will call on the name of the Lord will be saved." 10.14 How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 1
1.1
I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. ' "11.2 God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: " 11.6 And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 1
1.13
For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 1
1.17
But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; ' "
11.20
True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; " 11.24 For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
11.26
and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27 This is my covet to them, When I will take away their sins."
11.32
For God has shut up all to disobedience, that he might have mercy on all. 11.33 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34 "For who has known the mind of the Lord? Or who has been his counselor?" 11.35 "Or who has first given to him, And it will be repaid to him again?" 11.36 For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.
13.13
Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. 13.14 But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. ' ' None
36. New Testament, John, 1.1-1.3, 1.7-1.14, 1.16-1.17, 3.5, 4.1-4.2, 4.13, 4.23-4.24, 4.34, 6.44, 6.63, 7.39, 14.6, 14.21, 15.13, 16.12-16.13, 17.3, 20.15-20.17, 21.15-21.17 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Allegory, Allegorical interpretation, Augustine • Augustine • Augustine of Hippo • Augustine of Hippo, City of God • Augustine of Hippo, God • Augustine of Hippo, christological view of • Augustine of Hippo, on Gods time • Augustine of Hippo, on John • Augustine of Hippo, on language • Augustine of Hippo, on timelessness and the now • Augustine of Hippo, purity • Augustine, Saint, • Augustine’s Works, Bapt. • Augustine’s Works, Brev. coll. • Augustine’s Works, C. Jul. • Augustine’s Works, C. Jul. imp. • Augustine’s Works, C. du. ep. Pel. • Augustine’s Works, C. litt. Petil. • Augustine’s Works, C. mend. • Augustine’s Works, Catech. rud. • Augustine’s Works, Civ. • Augustine’s Works, Conf. • Augustine’s Works, Cons. • Augustine’s Works, Corrept. • Augustine’s Works, De mend. • Augustine’s Works, Div. quaest. • Augustine’s Works, Doctr. chr. • Augustine’s Works, Enar. Ps. • Augustine’s Works, Enchir. • Augustine’s Works, Exp. Rom. inch. • Augustine’s Works, Exp. quaest. Rom. • Augustine’s Works, Fid. • Augustine’s Works, Fid. op. • Augustine’s Works, Fund. • Augustine’s Works, Gen. Man. • Augustine’s Works, Gen. litt. • Augustine’s Works, Grat. • Augustine’s Works, Grat. Chr. • Augustine’s Works, Incomp. nupt. • Augustine’s Works, Leg. adv. • Augustine’s Works, Lib. arb. • Augustine’s Works, Mor. Man. • Augustine’s Works, Mor. eccl. • Augustine’s Works, Nat. bon. • Augustine’s Works, Nat. grat. • Augustine’s Works, Nat. orig. • Augustine’s Works, Nupt. et conc. • Augustine’s Works, Ord. • Augustine’s Works, Pecc. merit. • Augustine’s Works, Perf. • Augustine’s Works, Quaest. Matt. • Augustine’s Works, Quaest. c. pag. • Augustine’s Works, Quaest. ev. • Augustine’s Works, Quant. an. • Augustine’s Works, Retract. VII • Augustine’s Works, S. • Augustine’s Works, S. Dom. m. • Augustine’s Works, Simpl. • Augustine’s Works, Solil. • Augustine’s Works, Spir. et litt. • Augustine’s Works, Symb. • Augustine’s Works, Tract. Ev. Jo. • Augustine’s Works, Tract. ep. Jo. • Augustine’s Works, Trin. • Augustine’s Works, Unit. eccl. • Augustine’s Works, Util. cred. • Augustine’s Works, Ver. rel. • Augustine’s Works, Virginit. • Augustine’s Works, c. Adim. • Augustine’s Works, c. Cresc. • Augustine’s Works, c. Don. • Augustine’s Works, c. Faust. • Augustine’s Works, c. Fel. • Augustine’s Works, c. Fort. • Augustine’s Works, c. ep. Man. Fund. • Beatitudes, Augustine • God, Augustine • Reception, Augustine • christology, Augustine on language and • end of days, Augustine on • eternity, Augustine of Hippo on • timelessness and the now, Augustine on

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 418; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 153; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 128, 147, 157, 166, 306, 369, 377, 385, 432, 444, 451, 470, 487, 503, 510, 511, 518, 553, 558, 580; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 437; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 233, 234, 235; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 41, 177, 239; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 50; Levison (2009), Filled with the Spirit, 373; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 95; Osborne (1996), Eros Unveiled: Plato and the God of Love. 32; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 187, 196; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 270; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 459; Robbins et al. (2017), The Art of Visual Exegesis, 120; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195, 198, 201, 203, 204, 206, 208, 209; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 5, 275; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 135; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 99, 100, 108, 109, 110, 114, 119, 120, 125, 134, 150, 163, 164, 167, 172, 173, 174, 175, 177, 180, 184, 187, 188, 189, 198, 215, 220, 221, 225, 244, 249, 265, 293

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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.
1.7
οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 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·?̔

1.16
ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17
ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
3.5
ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
4.1
?̔Ως οὖν ἔγνω ὁ κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάνης, 4.2 — καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταὶ αὐτοῦ,

4.13
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν·
4.23
ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24 πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
4.34
λέγει αὐτοῖς ὁ Ἰησοῦς Ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον.
6.44
οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
6.63
τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν·
7.39
Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη.
14.6
λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ.
14.21
ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου, κἀγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῷ ἐμαυτόν.
15.13
μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ.
16.12
Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλʼ οὐ δύνασθε βαστάζειν ἄρτι· 16.13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
17.3
αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.
20.15
λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ. 20.16 λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ. 20.17 λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 2
1.15
Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς Σίμων Ἰωάνου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ Βόσκε τὰ ἀρνία μου. 2

1.16
λέγει αὐτῷ πάλιν δεύτερον Σίμων Ἰωάνου, ἀγαπᾷς με; λέγει αὐτῷ Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ Ποίμαινε τὰ προβάτιά μου. 2
1.17
λέγει αὐτῷ τὸ τρίτον Σίμων Ἰωάνου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον Φιλεῖς με; καὶ εἶπεν αὐτῷ Κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ Ἰησοῦς Βόσκε τὰ προβάτιά μου.' ' None
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1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made.
1.7
The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 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.

1.16
From his fullness we all received grace upon grace.
1.17
For the law was given through Moses. Grace and truth came through Jesus Christ.
3.5
Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God!
4.1
Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John ' "4.2 (although Jesus himself didn't baptize, but his disciples), "
4.13
Jesus answered her, "Everyone who drinks of this water will thirst again,
4.23
But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24 God is spirit, and those who worship him must worship in spirit and truth."
4.34
Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work.
6.44
No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.
6.63
It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. ' "
7.39
But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. " 14.6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
14.21
One who has my commandments, and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him."
15.13
Greater love has no one than this, that someone lay down his life for his friends.
16.12
"I have yet many things to tell you, but you can\'t bear them now. 16.13 However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming.
17.3
This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.
20.15
Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 20.16 Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!" 20.17 Jesus said to her, "Don\'t touch me, for I haven\'t yet ascended to my Father; but go to my brothers, and tell them, \'I am ascending to my Father and your Father, to my God and your God.\'" 2
1.15
So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs." 2

1.16
He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep." 2
1.17
He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. ' ' None
37. New Testament, Luke, 2.14, 11.2-11.4, 14.21-14.23, 16.27-16.31, 20.36, 24.32, 24.44 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo, Haer. • Augustine of Hippo, Quaestiones evangeliorum • Augustine of Hippo, Tract. ev. Jo. • Augustine, Saint, • Augustine’s Works, C. Jul. • Augustine’s Works, Catech. rud. • Augustine’s Works, Civ. • Augustine’s Works, Conf. • Augustine’s Works, Enar. Ps. • Augustine’s Works, Fund. • Augustine’s Works, Nat. grat. • Augustine’s Works, Nat. orig. • Augustine’s Works, Pecc. merit. • Augustine’s Works, S. • Augustine’s Works, Simpl. • Augustine’s Works, Spir. et litt. • Augustine’s Works, c. Faust. • Augustine’s Works, c. Fel. • Augustine’s Works, c. ep. Man. Fund. • Christianity, Augustine on • City of God (Augustine) • Reception, Augustine • mysticism, Augustines experience of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 747; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 107; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 252; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 250; Robbins et al. (2017), The Art of Visual Exegesis, 307; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 203; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 275; Schwartz (2008), 2 Maccabees, 59; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 29; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 114, 142, 220, 221, 224, 231, 263, 264

sup>
2.14 Δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας.
11.2
εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· 11.3 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθʼ ἡμέραν· 11.4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
14.21
καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22 καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23 καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος·
16.27
εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28 ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29 λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30 ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31 εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται.
20.36
οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες.
24.32
καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς;
24.44
Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ.'' None
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2.14 "Glory to God in the highest, On earth peace, good will toward men."
11.2
He said to them, "When you pray, say, \'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3 Give us day by day our daily bread. 11.4 Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.\'"
14.21
"That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, \'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.\ '14.22 "The servant said, \'Lord, it is done as you commanded, and there is still room.\ '14.23 "The lord said to the servant, \'Go out into the highways and hedges, and compel them to come in, that my house may be filled.
16.27
"He said, \'I ask you therefore, father, that you would send him to my father\'s house; ' "16.28 for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' " '16.29 "But Abraham said to him, \'They have Moses and the prophets. Let them listen to them.\ '16.30 "He said, \'No, father Abraham, but if one goes to them from the dead, they will repent.\ '16.31 "He said to him, \'If they don\'t listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.\'" ' "
20.36
For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. " 24.32 They said one to another, "Weren\'t our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?"
24.44
He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."'' None
38. New Testament, Mark, 16.2, 16.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine, Saint,

 Found in books: Robbins et al. (2017), The Art of Visual Exegesis, 435, 436; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 203

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16.2 καὶ λίαν πρωὶ τῇ μιᾷ των σαββάτων ἔρχονται ἐπὶ τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου.
16.6
ὁ δὲ λέγει αὐταῖς Μὴ ἐκθαμβεῖσθε· Ἰησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν ἐσταυρωμένον· ἠγέρθη, οὐκ ἔστιν ὧδε· ἴδε ὁ τόπος ὅπου ἔθηκαν αὐτόν·'' None
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16.2 Very early on the first day of the week, they came to the tomb when the sun had risen.
16.6
He said to them, "Don\'t be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! '' None
39. New Testament, Matthew, 1.23, 2.3-2.6, 3.14-3.17, 4.1-4.11, 5.3-5.10, 6.7, 6.12, 7.7, 13.45-13.46, 17.20, 20.16, 22.30, 22.37, 22.40 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Allegory, Allegorical interpretation, Augustine • Augustine • Augustine of Hippo, Bede and • Augustine of Hippo, God • Augustine of Hippo, depiction of Jews as bookbearers • Augustine of Hippo, distinction between Jews and Hebrews • Augustine of Hippo, purity • Augustine, De Doctrina Christiana • Augustine, De Genesi contra Manichaeos • Augustine, Degrees of sin • Augustine, Lust • Augustine, Original Sin, transmitted by lust • Augustine, Saint, • Augustine, So Christ free from • Augustine, St • Augustine, St, City of God • Augustine, St, Confessions • Augustine, St, congregation • Augustine, St, use of forensic rhetoric in sermons • Augustine, criticism of Porphyry • Augustine, on ascent to Truth/God • Augustine, on biblical scientia • Augustine, on divination • Augustine, on doctrina(e) • Augustine, on eschatological criterion of interpretation • Augustine, on love (amor, caritas) and interpretation • Augustine, on philosophy, sapientia • Augustine’s Works, Adnot. Job • Augustine’s Works, Catech. rud. • Augustine’s Works, Div. quaest. • Augustine’s Works, Lib. arb. • Augustine’s Works, Pecc. merit. • Augustine’s Works, Quaest. ev. • Beatitudes, Augustine • Christianity, Augustine on • City of God (Augustine) • God, Augustine • Orosius, and Augustine • Seeing God, Beatitudes, Augustine • Soul, ascent of, Augustine • mysticism, Augustines experience of

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 96, 98; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 741; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 170; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 153; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 48, 73, 77, 472, 550, 571, 580; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 191; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 376; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 252; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 114, 225, 226, 227; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 437, 438, 459, 460, 461, 462, 463; Robbins et al. (2017), The Art of Visual Exegesis, 7; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195, 197, 198, 202; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 282; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 225; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 353; Van Nuffelen (2012), Orosius and the Rhetoric of History, 27, 28, 29, 30; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 29; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 110, 123, 162

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1.23 Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ ἐστιν μεθερμηνευόμενον Μεθʼ ἡμῶν ὁ θεός.
2.3
Ἀκούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη καὶ πᾶσα Ἰεροσόλυμα μετʼ αὐτοῦ, 2.4 καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρʼ αὐτῶν ποῦ ὁ χριστὸς γεννᾶται. 2.5 οἱ δὲ εἶπαν αὐτῷ Ἐν Βηθλεὲμ τῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου 2.6 Καὶ σύ, Βηθλεὲμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.
3.14
ὁ δὲ διεκώλυεν αὐτὸν λέγων Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρός με; 3.15 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἄφες ἄρτι, οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην. τότε ἀφίησιν αὐτόν. 3.16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17 καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
4.1
Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2 καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3 Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4 ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5 Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6 καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7 ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8 Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9 καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
4.10
τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.
4.11
Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
5.3
ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.4 μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 5.5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. 5.6 μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 5.7 μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. 5.8 μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 5.9 μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται. 5.10 μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν.
6.7
Προσευχόμενοι δὲ μὴ βατταλογήσητε ὥσπερ οἱ ἐθνικοί, δοκοῦσιν γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται·
6.12
καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν·
7.7
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.
13.45
Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας· 13.46 εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν αὐτόν.
17.20
ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν.
20.16
Οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι καὶ οἱ πρῶτοι ἔσχατοι. 2
2.30
ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσίν· 2
2.37
ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου·
22.40
ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται.'' None
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1.23 "Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us."
2.3
When Herod the king heard it, he was troubled, and all Jerusalem with him. 2.4 Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born. 2.5 They said to him, "In Bethlehem of Judea, for thus it is written through the prophet, 2.6 \'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.\'"
3.14
But John would have hindered him, saying, "I need to be baptized by you, and you come to me?" 3.15 But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16 Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased."
4.1
Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2 When he had fasted forty days and forty nights, he was hungry afterward. 4.3 The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4 But he answered, "It is written, \'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.\'" 4.5 Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6 and said to him, "If you are the Son of God, throw yourself down, for it is written, \'He will give his angels charge concerning you.\' and, \'On their hands they will bear you up, So that you don\'t dash your foot against a stone.\'" 4.7 Jesus said to him, "Again, it is written, \'You shall not test the Lord, your God.\'" 4.8 Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9 He said to him, "I will give you all of these things, if you will fall down and worship me."
4.10
Then Jesus said to him, "Get behind me, Satan! For it is written, \'You shall worship the Lord your God, and him only shall you serve.\'"
4.11
Then the devil left him, and behold, angels came and ministered to him.
5.3
"Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4 Blessed are those who mourn, For they shall be comforted. 5.5 Blessed are the gentle, For they shall inherit the earth. 5.6 Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7 Blessed are the merciful, For they shall obtain mercy. 5.8 Blessed are the pure in heart, For they shall see God. 5.9 Blessed are the peacemakers, For they shall be called sons of God. ' "5.10 Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. " "
6.7
In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. " 6.12 Forgive us our debts, as we also forgive our debtors.
7.7
"Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
13.45
"Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, 13.46 who having found one pearl of great price, he went and sold all that he had, and bought it.
17.20
He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, \'Move from here to there,\' and it will move; and nothing will be impossible for you.
20.16
So the last will be first, and the first last. For many are called, but few are chosen."' "2
2.30
For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. " '2
2.37
Jesus said to him, "\'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.\ 22.40 The whole law and the prophets depend on these two commandments."'' None
40. Quintilian, Institutes of Oratory, 1.3.1, 4.1.77, 11.1.45 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine, Licentius and

 Found in books: Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 109, 244; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 308, 313; Fielding (2017), Transformations of Ovid in Late Antiquity. 8; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 255

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4.1.77 \xa0There is indeed a pedantic and childish affectation in vogue in the schools of marking the transition by some epigram and seeking to win applause by this feat of legerdemain. Ovid is given to this form of affectation in his Metamorphoses, but there is some excuse for him owing to the fact that he is compelled to weld together subjects of the most diverse nature so as to form a continuous whole.' ' None
41. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine, First movements or prepassion • Augustine, Pity aroused in theatre not genuine • Augustine, Titillation only a prepassion • Augustine, Utility of emotions • First movements, Augustine

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 74; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 23; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 77, 191, 344

42. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo, De civitate Dei (City of God) • Augustine of Hippo, God • Augustine of Hippo, candles • Augustine of Hippo, hope • Augustine of Hippo, humanity • Augustine of Hippo, image of God • Augustine of Hippo, metaphors • Augustine of Hippo, mind • Augustine of Hippo, on spiritual seeing • Augustine of Hippo, on vision, as mode of knowing • Augustine of Hippo, theories of vision • Augustine of Hippo, theory of sight • Augustine of Hippo, transformation • Augustine, Confessiones • Augustine, Manichee • Augustine, Saint, • Augustine, on grammar • Augustine’s Works, Adnot. Job • Augustine’s Works, C. du. ep. Pel. • Augustine’s Works, Catech. rud. • Augustine’s Works, Fund. • Augustine’s Works, Pecc. merit. • Augustine’s Works, Quaest. ev. • Augustine’s Works, Simpl. • Augustine’s Works, Tract. Ev. Jo. • Augustine’s Works, c. Faust. • Augustine’s Works, c. Fel. • Augustine’s Works, c. ep. Man. Fund. • De doctrina Christiana, Augustine • God, Augustine • biblical interpretation, Augustine’s programme for the interpreter • humanity, Augustine • metaphors, Augustine • mind, Augustine • spiritual senses, Augustine on spiritual seeing • theories of vision, Augustine • transformation, Augustine • vision, as mode of knowing, Augustine on

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 479; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 149, 150, 156; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 47, 105, 374, 415, 433, 459, 481, 484, 485, 486, 487, 496, 502, 503, 504, 518, 583, 589, 600; Esler (2000), The Early Christian World, 681; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 147; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 146; Robbins et al. (2017), The Art of Visual Exegesis, 273; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 199; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 114, 116, 123, 161, 173, 245

43. Irenaeus, Refutation of All Heresies, 1.3.6, 1.10.1, 1.22.1, 2.27.3 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine

 Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 284; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 128, 144; Osborne (2001), Irenaeus of Lyons, 28, 149, 235

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1.3.6 Such, then, is the account which they all give of their Pleroma, and of the formation of the universe, striving, as they do, to adapt the good words of revelation to their own wicked inventions. And it is not only from the writings of the evangelists and the apostles that they endeavour to derive proofs for their opinions by means of perverse interpretations and deceitful expositions: they deal in the same way with the law and the prophets, which contain many parables and allegories that can frequently be drawn into various senses, according to the kind of exegesis to which they are subjected. And others of them, with great craftiness, adapted such parts of Scripture to their own figments, lead away captive from the truth those who do not retain a stedfast faith in one God, the Father Almighty, and in one Lord Jesus Christ, the Son of God.
1.10.1
The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: She believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His future manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course, and others from the date of their repentance, and may surround them with everlasting glory.
1.22.1
The rule of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus saith the Scripture, to that effect "By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth." And again, "All things were made by Him, and without Him was nothing made." There is no exception or deduction stated; but the Father made all things by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on account of a certain character given them, or eternal; and these eternal things He did not make by angels, or by any powers separated from His Ennoea. For God needs none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and governs all things, and commands all things into existence,--He who formed the world (for the world is of all),--He who fashioned man,--He who is the God of Abraham, and the God of Isaac, and the God of Jacob, above whom there is no other God, nor initial principle, nor power, nor pleroma,--He is the Father of our Lord Jesus Christ, as we shall prove. Holding, therefore, this rule, we shall easily show, notwithstanding the great variety and multitude of their opinions, that these men have deviated from the truth; for almost all the different sects of heretics admit that there is one God; but then, by their pernicious doctrines, they change this truth into error, even as the Gentiles do through idolatry,--thus proving themselves ungrateful to Him that created them. Moreover, they despise the workmanship of God, speaking against their own salvation, becoming their own bitterest accusers, and being false witnesses against themselves. Yet, reluctant as they may be, these men shall one day rise again in the flesh, to confess the power of Him who raises them from the dead; but they shall not be numbered among the righteous on account of their unbelief.' "
2.27.3
But since parables admit of many interpretations, what lover of truth will not acknowledge, that for them to assert God is to be searched out from these, while they desert what is certain, indubitable, and true, is the part of men who eagerly throw themselves into danger, and act as if destitute of reason? And is not such a course of conduct not to build one's house upon a rock which is firm, strong, and placed in an open position, but upon the shifting sand? Hence the overthrow of such a building is a matter of ease."' None
44. Pliny The Younger, Letters, 7.27 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustine

 Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 139; Hitch (2017), Animal sacrifice in the ancient Greek world, 139

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7.27 To Sura. The leisure we are both of us enjoying gives you an opportunity of imparting, and me an opportunity of receiving, information. So I should very much like to know whether in your opinion there are such things as ghosts, whether you think they have a shape of their own and a touch of the supernatural in them, or whether you consider they are vain, empty shadows and mere creatures of our fears and imaginations. For my own part, I feel led to believe that they have a real existence, and this mainly from what I hear befell Curtius Rufus. * In the days when he was still poor and obscure, he had attached himself to the person of the governor of Africa. One evening at sundown he was walking in the portico, when the figure of a woman - but taller and more beautiful than mortal woman - presented itself before him and told Rufus, who was terrified with fright, that she was Africa and could foretell the future. She declared that he would go to Rome and hold high offices of state, and that he would also return with plenary powers as governor to that same province, and there meet his death. All these details were fulfilled. Moreover, when he was entering Carthage and just stepping out of his ship, the same figure is said to have met him on the beach. Certain it is that when he was attacked by illness, he interpreted the future by the past, and his coming adversity by his present prosperity, and, though none of his people were despairing of his recovery, he cast aside all hope of getting better. Now I want you to consider whether the following story, which I shall tell you just as I heard it, is not even more terrifying and no less wonderful than the other. There stood at Athens a spacious and roomy house, but it had an evil reputation of being fatal to those who lived in it. In the silence of the night the clank of iron and, if you listened with closer attention, the rattle of chains were heard, the sound coming first from a distance and afterwards quite close at hand. Then appeared the ghostly form of an old man, emaciated, filthy, decrepit, with a flowing beard and hair on end, with fetters round his legs and chains on his hands, which he kept shaking. The terrified inmates passed sleepless nights of fearful terror, and following upon their sleeplessness came disease and then death as their fears increased. For every now and again, though the ghost had vanished, memory conjured up the vision before their eyes, and their fright remained longer than the apparition which had caused it. Then the house was deserted and condemned to stand empty, and was wholly abandoned to the spectre, while the authorities forbade that it should be sold or let to anyone wishing to take it, not knowing under what a curse it lay. The philosopher Athenodorus came to Athens, read the notice board, and on hearing the price hesitated, because the low rent made him suspicious. Then he was told the whole story, and, so far from being deterred, he became the more eager to rent it When evening began to fall, he ordered his people to make him up a bed in the front of the house, and asked for his tablets, a pen, and a lamp. Dismissing all his servants to the inner rooms, he applied mind, eyes, and hand to the task of writing, lest by having nothing to think about he might begin to conjure up the apparition of which he had been told and other idle fears. At first the night was just as still there as elsewhere, then the iron was rattled and the chains clanked. Athenodorus did not raise his eyes, nor cease to write, but fortified his resolution and closed his ears. The noise became louder and drew nearer, and was heard now on the threshold and then within the room itself. He turned his head, and saw and recognised the ghost which had been described to him. It stood and beckoned with its finger, as if calling him; but Athenodorus merely motioned with his hand, as if to bid it wait a little, and once more bent over his tablets and plied his pen. As he wrote the spectre rattled its chains over his head, and looking round he saw that it was beckoning as before, so, without further delay, he took up the lamp and followed. The spectre walked with slow steps, as though burdened by the chains, then it turned off into the courtyard of the house and suddenly vanished, leaving its companion alone, who thereupon plucked some grass and foliage to mark the place. On the following day he went to the magistrates and advised them to give orders that the place should be dug up. Bones were found with chains wound round them. Time and the action of the soil had made the flesh moulder, and left the bones bare and eaten away by the chains, but the remains were collected and given a public burial. Ever afterwards the house was free of the ghost which had been thus laid with due ceremony. I quite believe those who vouch for these details, but the following story I can vouch for to others. I have a freedman who is a man of some education. A younger brother of his was sleeping with him in the same bed, and he thought he saw someone sitting upon the bed and applying a pair of shears to his head, and even cutting off some hair from his crown. When day broke, his hair actually was cut at the crown, and the locks were found lying close by. A little time elapsed, and a similar incident occurred to make people believe the other story was true. A young slave of mine was sleeping with a number of others in the dormitory, when, according to his story, two men clothed in white tunics entered by the window and cut his hair as he slept, retiring by the way they came. Daylight revealed that his hair had been cut and the locks lay scattered around. No incident of any note followed, unless it was that I escaped prosecution, as I should not have done if Domitian, in whose reign these incidents had taken place, had lived any longer than he did. For in his writing-desk there was discovered a document sent in by Carus which denounced me. This gives rise to the conjecture that, as it is the custom for accused persons to let their hair go untrimmed, the fact that the hair of my slaves was cut was a sign that the peril overhanging me had passed away. I beg of you to bring your erudition to bear on these stories. The matter is one which is worth long and careful, consideration, nor am I altogether undeserving of your imparting to me your plentiful knowledge. I will let you follow your usual habit of arguing on both sides of the case, but be sure that you take up one side more strongly than the other, so that I may not go away in suspense and uncertainty, when the reason I asked your advice was just this - that you should put an end to my doubts. Farewell. '' None
45. Tertullian, On The Flesh of Christ, 11 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine

 Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 35; Hitch (2017), Animal sacrifice in the ancient Greek world, 35

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11 But we meet another argument of theirs, when we raise the question why Christ, in assuming a flesh composed of soul, should seem to have had a soul that was made of flesh? For God, they say, desired to make the soul visible to men, by enduing it with a bodily nature, although it was before invisible; of its own nature, indeed, it was incapable of seeing anything, even its own self, by reason of the obstacle of this flesh, so that it was even a matter of doubt whether it was born or not. The soul, therefore (they further say), was made corporeal in Christ, in order that we might see it when undergoing birth, and death, and (what is more) resurrection. But yet, how was this possible, that by means of the flesh the soul should demonstrate itself to itself or to us, when it could not possibly be ascertained that it would offer this mode of exhibiting itself by the flesh, until the thing came into existence to which it was unknown, that is to say, the flesh? It received darkness, forsooth, in order to be able to shine! Now, let us first turn our attention to this point, whether it was requisite that the soul should exhibit itself in the manner contended for; and next consider whether their previous position be that the soul is wholly invisible (inquiring further) whether this invisibility is the result of its incorporeality, or whether it actually possesses some sort of body peculiar to itself. And yet, although they say that it is invisible, they determine it to be corporeal, but having somewhat that is invisible. For if it has nothing invisible how can it be said to be invisible? But even its existence is an impossibility, unless it has that which is instrumental to its existence. Since, however, it exists, it must needs have a something through which it exists. If it has this something, it must be its body. Everything which exists is a bodily existence sui generis. Nothing lacks bodily existence but that which is non-existent. If, then, the soul has an invisible body, He who had proposed to make it visible would certainly have done His work better if He had made that part of it which was accounted invisible, visible; because then there would have been no untruth or weakness in the case, and neither of these flaws is suitable to God. (But as the case stands in the hypothesis) there is untruth, since He has set forth the soul as being a different thing from what it really is; and there is weakness, since He was unable to make it appear to be that which it is. No one who wishes to exhibit a man covers him with a veil or a mask. This, however, is precisely what has been done to the soul, if it has been clothed with a covering belonging to something else, by being converted into flesh. But even if the soul is, on their hypothesis, supposed to be incorporeal, so that the soul, whatever it is, should by some mysterious force of the reason be quite unknown, only not be a body, then in that case it were not beyond the power of God - indeed it would be more consistent with His plan - if He displayed the soul in some new sort of body, different from that which we all have in common, one of which we should have quite a different notion, (being spared the idea that) He had set His mind on making, without an adequate cause, a visible soul instead of an invisible one - a fit incentive, no doubt, for such questions as they start, by their maintece of a human flesh for it. Christ, however, could not have appeared among men except as a man. Restore, therefore, to Christ, His faith; believe that He who willed to walk the earth as a man exhibited even a soul of a thoroughly human condition, not making it of flesh, but clothing it with flesh. '' None
46. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustine • Augustine, St., on meaning of Golden Ass, and Punic

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 375; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 255; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 61, 62

47. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustine • Augustine, St., on meaning of Golden Ass • Augustine, St., on meaning of Golden Ass, and Punic

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 375; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11, 62

48. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Augustine • Augustine, St., on meaning of Golden Ass

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 378; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 11

49. Diogenes Laertius, Lives of The Philosophers, 4.33, 4.40, 7.149, 7.162 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine • Augustine, on divination

 Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 617; Bryan (2018), Authors and Authorities in Ancient Philosophy, 245; Johnston (2008), Ancient Greek Divination, 12; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 106; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 245

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4.33 Some represent him as emulous of Pyrrho as well. He was devoted to dialectic and adopted the methods of argument introduced by the Eretrian school. On account of this Ariston said of him:Plato the head of him, Pyrrho the tail, midway Diodorus.And Timon speaks of him thus:Having the lead of Menedemus at his heart, he will run either to that mass of flesh, Pyrrho, or to Diodorus.And a little farther on he introduces him as saying:I shall swim to Pyrrho and to crooked Diodorus.He was highly axiomatic and concise, and in his discourse fond of distinguishing the meaning of terms. He was satirical enough, and outspoken.
4.40
Once indeed, when at Athens, he stopped too long in the Piraeus, discussing themes, out of friendship for Hierocles, and for this he was censured by certain persons. He was very lavish, in short another Aristippus, and he was fond of dining well, but only with those who shared his tastes. He lived openly with Theodete and Phila, the Elean courtesans, and to those who censured him he quoted the maxims of Aristippus. He was also fond of boys and very susceptible. Hence he was accused by Ariston of Chios, the Stoic, and his followers, who called him a corrupter of youth and a shameless teacher of immorality.
7.149
Nature, they hold, aims both at utility and at pleasure, as is clear from the analogy of human craftsmanship. That all things happen by fate or destiny is maintained by Chrysippus in his treatise De fato, by Posidonius in his De fato, book ii., by Zeno and by Boethus in his De fato, book i. Fate is defined as an endless chain of causation, whereby things are, or as the reason or formula by which the world goes on. What is more, they say that divination in all its forms is a real and substantial fact, if there is really Providence. And they prove it to be actually a science on the evidence of certain results: so Zeno, Chrysippus in the second book of his De divinatione, Athenodorus, and Posidonius in the second book of his Physical Discourse and the fifth book of his De divinatione. But Panaetius denies that divination has any real existence.' "
7.162
After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus; and one day when he saw an abortion in the shape of a bull with a uterus, he said, Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses."' None
50. Eusebius of Caesarea, Ecclesiastical History, 6.19.8 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine • Augustine, criticism of Porphyry

 Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 44; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 219

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6.19.8 For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures.'' None
51. Lactantius, Divine Institutes, 2.5, 2.16-2.17, 5.2 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo • Augustine, sources of demonology

 Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 271; Fowler (2014), Plato in the Third Sophistic, 112; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 63, 123; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 124; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 222; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 11

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2.5 How much better, therefore, is it, leaving vain and insensible objects, to turn our eyes in that direction where is the seat and dwelling-place of the true God; who suspended the earth on a firm foundation, who bespangled the heaven with shining stars; who lighted up the sun, the most bright and matchless light for the affairs of men, in proof of His own single majesty; who girded the earth with seas, and ordered the rivers to flow with perpetual course! He also commanded the plains to extend themselves, the valleys to sink down, the woods to be covered with foliage, the stony mountains to rise. All these things truly were not the work of Jupiter, who was born seventeen hundred years ago; but of the same, that framer of all things, the origin of a better world, who is called God, whose beginning cannot be comprehended, and ought not to be made the subject of inquiry. It is sufficient for man, to his full and perfect wisdom, if he understands the existence of God: the force and sum of which understanding is this, that he look up to and honour the common Parent of the human race, and the Maker of wonderful things. Whence some persons of dull and obtuse mind adore as gods the elements, which are both created objects and are void of sensibility; who, when they admired the works of God, that is, the heaven with its various lights, the earth with its plains and mountains, the seas with their rivers and lakes and fountains, struck with admiration of these things, and forgetting the Maker Himself, whom they were unable to see, began to adore and worship His works. Nor were they able at all to understand how much greater and more wonderful He is, who made these things out of nothing. And when they see that these things, in obedience to divine laws, by a perpetual necessity are subservient to the uses and interests of men, they nevertheless regard them as gods, being ungrateful towards the divine bounty, so that they preferred their own works to their most indulgent God and Father. But what wonder is it if uncivilized or ignorant men err, since even philosophers of the Stoic sect are of the same opinion, so as to judge that all the heavenly bodies which have motion are to be reckoned in the number of gods; inasmuch as the Stoic Lucilius thus speaks in Cicero: This regularity, therefore, in the stars, this great agreement of the times in such various courses during all eternity, are unintelligible to me with out the exercise of mind, reason, and design; and when we see these things in the constellations, we cannot but place these very objects in the number of the gods. And he thus speaks a little before: It remains, he says, that the motion of the stars is voluntary; and he who sees these things, would act not only unlearnedly, but also impiously, if he should deny it. We in truth firmly deny it; and we prove that you, O philosophers, are not only unlearned and impious, but also blind, foolish, and senseless, who have surpassed in shallowness the ignorance of the uneducated. For they regard as gods only the sun and moon, but you the stars also. Make known to us, therefore, the mysteries of the stars, that we may erect altars and temples to each; that we may know with what rites and on what day to worship each, with what names and with what prayers we should call on them; unless perhaps we ought to worship gods so innumerable without any discrimination, and gods so minute in a mass. Why should I mention that the argument by which they infer that all the heavenly bodies are gods, tends to the opposite conclusion? For if they imagine that they are gods on this account, because they have their courses fixed and in accordance with reason, they are in error. For it is evident from this that they are not gods, because it is not permitted them to deviate from their prescribed orbits. But if they were gods, they would be borne here and there in all directions without any necessity, as living creatures on the earth, who wander here and there as they please, because their wills are unrestrained, and each is borne wherever inclination may have led it. Therefore the motion of the stars is not voluntary, but of necessity, because they obey the laws appointed for them. But when he was arguing about the courses of the stars, while he understood from the very harmony of things and times that they were not by chance, he judged that they were voluntary; as though they could not be moved with such order and arrangement, unless they contained within them an understanding acquainted with its own duty. Oh, how difficult is truth to those who are ignorant of it! How easy to those who know it! If, he says, the motions of the stars are not by chance, nothing else remains but that they are voluntary; nay, in truth, as it is plain that they are not by chance, so is it clear that they are not voluntary. Why, then, in completing their courses, do they preserve their regularity? Undoubtedly God, the framer of the universe, so arranged and contrived them, that they might run through their courses in the heaven with a divine and wonderful order, to accomplish the variations of the successive seasons. Was Archimedes of Sicily able to contrive a likeness and representation of the universe in hollow brass, in which he so arranged the sun and moon, that they effected, as it were every day, motions unequal and resembling the revolutions of the heavens, and that sphere, while it revolved, exhibited not only the approaches and withdrawings of the sun, or the increase and waning of the moon, but also the unequal courses of the stars, whether fixed or wandering? Was it then impossible for God to plan and create the originals, when the skill of man was able to represent them by imitation? Would the Stoic, therefore, if he should have seen the figures of the stars painted and fashioned in that brass, say that they moved by their own design, and not by the genius of the artificer? There is therefore in the stars design, adapted to the accomplishment of their courses; but it is the design of God, who both made and governs all things, not of the stars themselves, which are thus moved. For if it had been His will that the sun should remain fixed, it is plain that there would be perpetual day. Also if the stars had no motions, who doubts that there would have been eternal night? But that there might be vicissitudes of day and night, it was His will that the stars should move, and move with such variety that there might not only be mutual interchanges of light and darkness, by which alternate courses of labour and rest might be established, but also interchanges of cold and heat, that the power and influence of the different seasons might be adapted either to the production or the ripening of the crops. And because philosophers did not see this skill of the divine power in contriving the movements of the stars, they supposed them to be living, as though they moved with feet and of their own accord, and not by the divine intelligence. But who does not understand why God contrived them? Doubtless lest, as the light of the sun was withdrawn, a night of excessive darkness should become too oppressive with its foul and dreadful gloom, and should be injurious to the living. And so He both bespangled the heaven with wondrous variety, and tempered the darkness itself with many and minute lights. How much more wisely therefore does Naso judge, than they who think that they are devoting themselves to the pursuit of wisdom, in thinking that those lights were appointed by God to remove the gloom of darkness! He concludes the book, in which he briefly comprises the phenomena of nature, with these three verses:- These images, so many in number, and of such a figure, God placed in the heaven; and having scattered them through the gloomy darkness, He ordered them to give a bright light to the frosty night.But if it is impossible that the stars should be gods, it follows that the sun and moon cannot be gods, since they differ from the light of the stars in magnitude only, and not in their design. And if these are not gods, the same is true of the heaven, which contains them all.
2.16
And the nature of all these deceits is obscure to those who are without the truth. For they think that those demons profit them when they cease to injure, whereas they have no power except to injure. Some one may perchance say that they are therefore to be worshipped, that they may not injure, since they have the power to injure. They do indeed injure, but those only by whom they are feared, whom the powerful and lofty hand of God does not protect, who are uninitiated in the mystery of truth. But they fear the righteous, that is, the worshippers of God, adjured by whose name they depart from the bodies of the possessed: for, being lashed by their words as though by scourges, they not only confess themselves to be demons, but even utter their own names - those which are adored in the temples - which they generally do in the presence of their own worshippers; not, it is plain, to the disgrace of religion, but to the disgrace of their own honour, because they cannot speak falsely to God, by whom they are adjured, nor to the righteous, by whose voice they are tortured. Therefore ofttimes having uttered the greatest howlings, they cry out that they are beaten, and are on fire, and that they are just on the point of coming forth: so much power has the knowledge of God, and righteousness! Whom, therefore, can they injure, except those whom they have in their own power? In short, Hermes affirms that those who have known God are not only safe from the attacks of demons, but that they are not even bound by fate. The only protection, he says, is piety, for over a pious man neither evil demon nor fate has any power: for God rescues the pious man from all evil; for the one and only good thing among men is piety. And what piety is, he testifies in another place, in these words: For piety is the knowledge of God. Asclepius also, his disciple, more fully expressed the same sentiment in that finished discourse which he wrote to the king. Each of them, in truth, affirms that the demons are the enemies and harassers of men, and on this account Trismegistus calls them wicked angels; so far was he from being ignorant that from heavenly beings they were corrupted, and began to be earthly. ' "2.17 These were the inventors of astrology, and soothsaying, and divination, and those productions which are called oracles, and necromancy, and the art of magic, and whatever evil practices besides these men exercise, either openly or in secret. Now all these things are false of themselves, as the Erythr an Sibyl testifies: - Since all these things are erroneous, Which foolish men search after day by day.But these same authorities by their countece cause it to be believed that they are true. Thus they delude the credulity of men by lying divination, because it is not expedient for them to lay open the truth. These are they who taught men to make images and statues; who, in order that they might turn away the minds of men from the worship of the true God, cause the counteces of dead kings, fashioned and adorned with exquisite beauty, to be erected and consecrated, and assumed to themselves their names, as though they were assuming some characters. But the magicians, and those whom the people truly call enchanters, when they practice their detestable arts, call upon them by their true names, those heavenly names which are read in the sacred writings. Moreover, these impure and wandering spirits, that they may throw all things into confusion, and overspread the minds of men with errors, interweave and mingle false things with true. For they themselves feigned that there are many heavenly beings, and one king of all, Jupiter; because there are many spirits of angels in heaven, and one Parent and Lord of all, God. But they have concealed the truth under false names, and withdrawn it from sight. For God, as I have shown in the beginning, does not need a name, since He is alone; nor do the angels, inasmuch as they are immortal, either suffer or wish themselves to be called gods: for their one and only duty is to submit to the will of God, and not to do anything at all except at His command. For we say that the world is so governed by God, as a province is by its ruler; and no one would say that his attendants are his sharers in the administration of the province, although business is carried on by their service. And yet these can effect something contrary to the commands of the ruler, through his ignorance; which is the result of man's condition. But that guardian of the world and ruler of the universe, who knows all things, from whose divine eyes nothing is concealed, has alone with His Son the power over all things; nor is there anything in the angels except the necessity of obedience. Therefore they wish no honour to be paid to them, since all their honour is in God. But they who have revolted from the service of God, because they are enemies of the truth, and betrayers of God attempt to claim for themselves the name and worship of gods; not that they desire any honour (for what honour is there to the lost?), nor that they may injure God, who cannot be injured, but that they may injure men, whom they strive to turn away from the worship and knowledge of the true Majesty, that they may not be able to obtain immortality, which they themselves have lost through their wickedness. Therefore they draw on darkness, and overspread the truth with obscurity, that men may not know their Lord and Father. And that they may easily entice them, they conceal themselves in the temples, and are close at hand at all sacrifices; and they often give prodigies, that men, astonished by them, may attach to images a belief in their divine power and influence. Hence it is that the stone was cut by the augur with a razor; that Juno of Veii answered that she wished to remove to Rome; that Fortuna Muliebris announced the threatening danger; that the ship followed the hand of Claudia; that Juno when plundered, and the Locrian Proserpine, and the Milesian Ceres, punished the sacrilegious; that Hercules exacted vengeance from Appius, and Jupiter from Atinius, and Minerva from C sar. Hence it was that the serpent sent for from Epidaurus freed the city of Rome from pestilence. For the chief of the demons was himself carried there in his own form, without any dissembling; if indeed the ambassadors who were sent for that purpose brought with them a serpent of immense size. But they especially deceive in the case of oracles, the juggleries of which the profane cannot distinguish from the truth; and therefore they imagine that commands, and victories, and wealth, and prosperous issues of affairs, are bestowed by them - in short, that the state has often been freed from imminent dangers by their interposition; which dangers they have both announced, and when appeased with sacrifices, have averted. But all these things are deceits. For since they have a presentiment of the arrangements of God, inasmuch as they have been His ministers, they interpose themselves in these matters, that whatever things have been accomplished or are in the course of accomplishment by God, they themselves may especially appear to be doing or to have done; and as often as any advantage is hanging over any people or city, according to the purpose of God, either by prodigies, or dreams, or oracles, they promise that they will bring it to pass, if temples, honours, and sacrifices are given to them. And on the offering of these, when the necessary result comes to pass, they acquire for themselves the greatest veneration. Hence temples are vowed, and new images consecrated; herds of victims are slain; and when all these things are done, yet the life and safety of those who have performed them are not the less sacrificed. But as often as dangers threaten, they profess that they are angry on account of some light and trifling cause; as Juno was with Varro, because he had placed a beautiful boy on the carriage of Jupiter to guard the dress, and on this account the Roman name was almost destroyed at Cann . But if Juno feared a second Ganymede, why did the Roman youth suffer punishment? Or if the gods regard the leaders only, and neglect the rest of the multitude, why did Varro alone escape who acted thus, and why was Paulus, who was innocent, slain? Assuredly nothing then happened to the Romans by the fates of the hostile Juno, when Hannibal by craft and valour dispatched two armies of the Roman people. For Juno did not venture either to defend Carthage, where were her arms and chariot, or to injure the Romans; for She had heard that sons of Troy Were born her Carthage to destroy. But these are the delusions of those who, concealing themselves under the names of the dead, lay snares for the living. Therefore, whether the impending danger can be avoided, they wish it to appear that they averted it, having been appeased; or if it cannot be avoided, they contrive that it may appear to have happened through disregard of them. Thus they acquire to themselves authority and fear from men, who are ignorant of them. By this subtlety and by these arts they have caused the knowledge of the true and only God to fail among all nations. For, being destroyed by their own vices, they rage and use violence that they may destroy others. Therefore these enemies of the human race even devised human victims, to devour as many lives as possible. " 5.2 Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject. '' None
52. Nag Hammadi, The Gospel of Thomas, 5 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo

 Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 286; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 74

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5 Jesus said, "Know what is in front of your face, and what is hidden from you will be disclosed to you. For there is nothing hidden that will not be revealed. And there is nothing buried that will not be raised." '' None
53. Porphyry, On Abstinence, 2.38-2.42 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine • Augustine, • Augustine, sources of demonology

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 373; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 35; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 13

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2.38 38.But the confused notion which is formed of these beings, and which has proceeded to great crimination, necessarily requires that the nature of them should be distinguished according to reason. For perhaps it will be said, that it is requisite to show whence the error concerning them originated among men. The distinction, therefore, must be made after the following manner. Such souls as are the progeny of the whole soul of the universe, and who govern the great parts of the region under the moon, these, being incumbent on a pneumatic substance or spirit, and ruling over it conformably to reason, are to be considered as good daemons, who are diligently employed in causing every thing to be beneficial to the subjects of their government, whether they preside over certain animals, or fruits, which are arranged under their inspective care, or over things which subsist for the sake of these, such as showers of rain, moderate winds, serene weather, and other things which co-operate with these, such as the good temperament of the seasons of the year. They are also our leaders in the attainment of music, and the whole of erudition, and likewise of medicine and gymnastic, and of every thing else similar to these. For it is impossible that these daemons should impart utility, and yet become, in the very same things, the causes of what is detrimental. Among these two, those transporters, as Plato calls them, in his Banquet are to be enumerated, who announce the affairs of men to the Gods, and the will of the Gods to men; carrying our prayers, indeed, to the Gods as judges, but oracularly unfolding to us the exhortations and admonitions of the Gods. But such souls as do not rule over the pneumatic substance with which they are connected, but for the most part are vanquished by it; these are vehemently agitated and borne along in a disorderly manner, when the irascible motions and the desires of the pneumatic substance, received an impetus. These souls, therefore, are indeed daemons, but are deservedly called malefic daemons. 2.39 39.All these being, likewise, and those who possess a contrary power, are invisible, and perfectly imperceptible by human senses; for they are not surrounded with a solid body, nor are all of them of one form, but they are fashioned in numerous figures. The forms, however, which |68 characterize their pneumatic substance, at one time become apparent, but at another are invisible. Sometimes also those that are malefic, change their forms; but the pneumatic substance, so far as it is corporeal, is passive and corruptible: and though, because it is thus bound by the souls that are incumbent on it, the form of it remains for a long time, yet it is not eternal. For it is probable that something continually flows from it, and also that it is nourished. The pneumatic substance, therefore, of good daemons, possesses symmetry, in the same manner as the bodies of the visible Gods; but the spirit of malefic dsemons is deprived of symmetry, and in consequence of its abounding in passivity, they are distributed about the terrestrial region. Hence, there is no evil which they do not attempt to effect; for, in short, being violent and fraudulent in their manners, and being also deprived of the guardian care of more excellent dsemons, they make, for the most part, vehement and sudden attacks; sometimes endeavouring to conceal their incursions, but at other times assaulting openly. Hence the molestations which are produced by them are rapid; but the remedies and corrections which proceed from more excellent dsemons, appear to be more slowly effected: for every thing which is good being tractable and equable, proceeds in an orderly manner, and does not pass beyond what is fit. By forming this opinion, therefore, you will never fall into that most absurd notion, that evil may be expected from the good, or good from the evil. For this notion is not truly attended with absurdity, but the multitude, receiving through it the most erroneous conceptions of the Gods, disseminate them among the rest of mankind. 2.40 40.It must be admitted, therefore, that one of the greatest injuries occasioned by malefic dsemons is this, that though they are the causes of the calamities which take place upon the earth, such as pestilence, sterility, earthquakes, excessive dryness, and the like, yet they endeavour to persuade us, that they are the causes of things the most contrary to these, viz. of fertility, salubrity, and elementary peace. Hence, they exonerate themselves from blame, and, in the first place, endeavour to avoid being detected as the sources of injury; and, in the next place, they convert us to supplications and sacrifices to the beneficent Gods, as if they were angry. But they effect these, and things of a similar nature, in consequence of wishing to turn us from right conceptions of the Gods, and convert us to themselves; for they are delighted with all such as act thus incongruously and discordantly, and, as it were, assuming the persons of other Gods, they enjoy the effects of our imprudence and folly; conciliating to themselves the good opinion of the vulgar, by inflaming the minds of men with the love of riches, power, and pleasure, |69 and fulling them with the desire of vain glory, from which sedition, and war, and other things allied to these, are produced. But that which is the most dire of all things, they proceed still farther, and persuade men that similar things are effected by the greatest Gods, and do not stop till they even subject the most excellent of the divinities to these calumnies, through whom they say every thing is in perfect confusion. And not only the vulgar are affected in this manner, but not a few also of those who are conversant with philosophy. The cause of this, however, extends equally to philosophers, and the vulgar; for of philosophers, those who do not depart from the prevailing notions, fall into the same error with the multitude; and again, the multitude, on hearing assertions from celebrated men conformable to their own opinions, are in a greater degree corroborated in conceiving things of this kind of the Gods. 2.41 41.For poetry also inflames the opinions of men, by employing a diction adapted to produce astonishment and enchantment, and not only allures the ears, but is also capable of procuring belief in things that are most impossible. At the same time, however, it is requisite to be firmly persuaded, that what is good can never injure, or what is evil can never be beneficial; for, as Plato says, it is not the province of heat to refrigerate, but of that which is contrary to heat; and, in like manner, neither is it the province of that which is just to injure. But divinity is naturally the most just of all things; since otherwise he would not be divinity. Hence this power and portion of good is not to be abscinded from beneficent daemons; for the power which is naturally adapted, and wishes to injure, is contrary to the power which is beneficent: but contraries can never subsist about the same thing. As malefic daemons, therefore, injure the mortal race in many respects, and sometimes in things of the greatest consequence, good daemons not only never cease to act conformably to their office, but also, as much as possible, presignify to us the dangers which are impendent from malefic daemons, unfolding these through dreams, through a divinely inspired soul, and through many other things; so that he who is capable of explaining what is signified, may know and avoid all the perils with which he is threatened. For they indicate future events to all men, but every one cannot understand what they indicate nor is every one able to read what is written by them; but he alone is able to do this, who has learnt their letters. All enchantment, however, or witchcraft, is effected through daemons of a contrary nature; for those who perpetrate evil through enchantments, especially venerate these malefic beings, and the power that presides over them. |70 2.42 42.For they are full of every kind of imagination, and are sufficiently qualified to deceive, through effects of a prodigious nature; and through these, unhappy men procure philtres, and amatory allurements. For all intemperance, and hope of possessing wealth and renown, and especially deception, exist through these, since falsehood is allied to these malevolent beings; for they wish to he considered as Gods, and the power which presides over them is ambitious to appear to be the greatest God. These are they that rejoice in libations, and the savour of sacrifices, through which their pneumatic vehicle is fattened; for this vehicle lives through vapours and exhalations, and the life of it is various through various exhalations. It is likewise corroborated by the savour of blood and flesh.
54. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine of Hippo • Augustine, on Rebecca

 Found in books: Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 145; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 23

55. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo, and the biblical canon • canon, in Augustine’s works

 Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 220; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 26

56. None, None, nan (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Augustine

 Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 206; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 279, 295

57. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine’s Works, Mor. eccl. • Cyprian, and Augustine

 Found in books: Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 24, 25; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 78

58. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine • Augustine, • Augustine, criticism of Porphyry • Augustine, says Porphyry argued scripture if contradictory

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 245; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 340, 357; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 230, 275; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 245

59. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine • Augustine,

 Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 63; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 127

60. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine • Augustine,

 Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 262; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 355, 366

61. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine • Augustine of Hippo, Cassiciacum dialogues • Augustine of Hippo, interrelated nature of duplex via of authority and reason • Augustine, De Ordine • Augustine, Platonism, Neoplatonism • Augustine, conversion of • Augustine, notes Porphyrys purpose for the souls descent • Augustine, shows Porphyrys purpose for the souls descent • Plato and Platonism, Augustine and

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 452; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 78; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 289; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 216; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 55

62. Ammianus Marcellinus, History, 29.1.31 (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Augustine, Saint, • Augustine, on divination

 Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 23; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 119

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29.1.31 Then a man clad in linen garments, shod also in linen sandals and having a fillet wound about his head, carrying twigs from a tree of good omen, after propitiating in a set formula the divine power from whom predictions come, having full knowledge of the ceremonial, stood over the tripod as priest and set swinging a hanging ring fitted to a very fine linen Valesius read carbasio, which would correspond to the linen garments and sandals; the Thes. Ling. Lat. reads carpathio = linteo . thread and consecrated with mystic arts. This ring, passing over the designated intervals in a series of jumps, and falling upon this and that letter which detained it, made hexameters corresponding with the questions and completely finished in feet and rhythm, like the Pythian verses which we read, or those given out from the oracles of the Branchidae. The descendants of a certain Branchus, a favourite of Apollo, who were at first in charge of the oracle at Branchidae, later called oraculum Apollinis Didymei (Mela, i. 17, 86), in the Milesian territory; cf. Hdt. i. 1 57. The rings had magic powers, cf. Cic., De off. iii. 9, 38; Pliny, N. H. xxxiii. 8. Some writers give a different account of the method of divination used by the conspirators.'' None
63. Augustine, Confessions, 1.1, 1.1.1, 1.6.7, 1.6.9-1.6.10, 1.7, 1.7.11, 1.8.13, 1.9.14, 1.11, 1.16, 1.16.25, 1.18.28, 2.2.2, 2.3.5, 2.3.7, 3.1, 3.1.1, 3.2.2-3.2.3, 3.3.5-3.3.6, 3.4.7-3.4.8, 3.5.9, 3.6-3.7, 3.6.10-3.6.11, 3.12.21, 4.1.1, 4.2, 4.2.2, 4.3.4-4.3.6,