| 1. Hebrew Bible, Psalms, 67.36, 117.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 281, 313 |
2. Hebrew Bible, Genesis, 1.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 357| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", | 1.1. "In the beginning God created the heaven and the earth.", |
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3. Hebrew Bible, Deuteronomy, 6.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •faithfulness to god, christian •love of god, christian Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 425, 429| 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", | 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", |
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4. Homer, Iliad, 14.233, 14.236, 22.395-22.403 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283, 296 | 14.233. / and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.236. / and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 22.395. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.396. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.397. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.398. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.399. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.400. / he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.401. / he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.402. / he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. 22.403. / he touched the horses with the lash to start thiem, and nothing loath the pair sped onward. And from Hector as he was dragged the dust rose up, and on either side his dark hair flowed outspread, and all in the dust lay the head that was before so fair; but now had Zeus given him over to his foes to suffer foul entreatment in his own native land. |
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| 5. Homer, Odyssey, 13.79 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 296 |
| 6. Aesop, Fables, 301 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 294 |
7. Hebrew Bible, Zechariah, 14.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290 | 14.10. "All the land shall be turned as the Arabah, from Geba to Rimmon south of Jerusalem; and she shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hael unto the king’s winepresses.", |
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8. Herodotus, Histories, 7.192 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •christianity, ‘blessing god’ in •christianity, ‘saving god’ in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8 | 7.192. The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior. |
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9. Hebrew Bible, Nehemiah, 3.1, 12.39 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290| 3.1. "וְעַל־יָדָם הֶחֱזִיק יְדָיָה בֶן־חֲרוּמַף וְנֶגֶד בֵּיתוֹ וְעַל־יָדוֹ הֶחֱזִיק חַטּוּשׁ בֶּן־חֲשַׁבְנְיָה׃", 3.1. "וַיָּקָם אֶלְיָשִׁיב הַכֹּהֵן הַגָּדוֹל וְאֶחָיו הַכֹּהֲנִים וַיִּבְנוּ אֶת־שַׁעַר הַצֹּאן הֵמָּה קִדְּשׁוּהוּ וַיַּעֲמִידוּ דַּלְתֹתָיו וְעַד־מִגְדַּל הַמֵּאָה קִדְּשׁוּהוּ עַד מִגְדַּל חֲנַנְאֵל׃", 12.39. "וּמֵעַל לְשַׁעַר־אֶפְרַיִם וְעַל־שַׁעַר הַיְשָׁנָה וְעַל־שַׁעַר הַדָּגִים וּמִגְדַּל חֲנַנְאֵל וּמִגְדַּל הַמֵּאָה וְעַד שַׁעַר הַצֹּאן וְעָמְדוּ בְּשַׁעַר הַמַּטָּרָה׃", | 3.1. "Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Hammeah they sanctified it, unto the tower of Hael.", 12.39. "and above the gate of Ephraim, and by the gate of the old city and by the fish gate, and the tower of Hael, and the tower of Hammeah, even unto the sheep gate; and they stood still in the gate of the guard.", |
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| 10. Plato, Phaedo, 67-68, 70-72, 69 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 78 |
11. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 107| 132d. μάλιστα ἔμοιγε καταφαίνεται ὧδε ἔχειν· τὰ μὲν εἴδη ταῦτα ὥσπερ παραδείγματα ἑστάναι ἐν τῇ φύσει, τὰ δὲ ἄλλα τούτοις ἐοικέναι καὶ εἶναι ὁμοιώματα, καὶ ἡ μέθεξις αὕτη τοῖς ἄλλοις γίγνεσθαι τῶν εἰδῶν οὐκ ἄλλη τις ἢ εἰκασθῆναι αὐτοῖς. | 132d. but Parmenides, I think the most likely view is, that these ideas exist in nature as patterns, and the other things resemble them and are imitations of them; their participation in ideas is assimilation to them, that and nothing else. |
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| 12. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 180 |
13. Septuagint, Tobit, 3.16, 5.4, 7.9, 8.2, 9.1, 9.5, 11.1, 11.7, 12.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290 | 3.16. The prayer of both was heard in the presence of the glory of the great God. 5.4. So he went to look for a man; and he found Raphael, who was an angel, 7.9. So he communicated the proposal to Raguel. And Raguel said to Tobias, "Eat, drink, and be merry; 8.2. As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 9.1. Then Tobias called Raphael and said to him, 9.5. So Raphael made the journey and stayed over night with Gabael. He gave him the receipt, and Gabael brought out the money bags with their seals intact and gave them to him. 11.1. After this Tobias went on his way, praising God because he had made his journey a success. And he blessed Raguel and his wife Edna. So he continued on his way until they came near to Nineveh. 11.7. Raphael said, "I know, Tobias, that your father will open his eyes. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One." |
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| 14. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 267 |
15. Anon., 1 Enoch, 9.1, 10.4, 20.2-20.3, 22.3, 22.6 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290 | 9.1. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being 9.1. borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are 10.4. and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening 20.3. over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men. 22.3. Then Raphael answered, one of the holy angels who was with me, and said unto me: 'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should 22.6. with me, and I said unto him: 'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven ' |
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| 16. Cicero, In Verrem, 2.5.53 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gods, christian Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 9 |
17. Hebrew Bible, Daniel, 8.16, 9.21, 10.13, 10.21, 12.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290| 8.16. "וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃", 9.21. "וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃", 10.13. "וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃", 10.21. "אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃", 12.1. "יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃", 12.1. "וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃", | 8.16. "And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’", 9.21. "yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.", 10.13. "But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia.", 10.21. "Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince.", 12.1. "And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.", |
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18. Cicero, Tusculan Disputations, 3.20, 4.16, 4.18, 4.56 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389| 3.20. Etenim si sapiens in aegritudinem aegritudinem -ne G incidere posset, posset semel R 1 posset etiam in misericordiam, posset in invidentiam (non dixi invidiam, quae tum tum (cum G) etiam Bouh., alii aliter, Ciceronem corrigentes est, cum invidetur; ab invidendo autem invidentia recte dici potest, ut effugiamus ut et fug. Non. ambiguum nomen invidiae. posset (posse codd. ) etiam... 12 invidiae Non. 443,15 (10 in invidiam. non dixi in invidentia 11 invidia) quod verbum ductum dictum G 1 K 1 ( cf. Isidor. 10,134 ) est a nimis intuendo fortunam alterius, ut est in Melanippo: quisnam florem Acc. fr. 424 (unde aut quis mortalis fl. Non. 500, 13 num quis non mortalis fl. Ri. num quisnam poetae sit, dubium ) quasnam G 1 liberum invidit meum? male Latine videtur, sed praeclare Accius; ut enim videre, sic invidere florem flore X florē K 2 R c? rectius quam flori . nos consuetudine prohibemur; 4.16. Sed singulis in singulis G ( exp. 2 ) perturbationibus partes eiusdem generis plures subiciuntur, ut aegritudini invidentia— utendum est enim docendi dicendi V 1 causa verbo minus usitato, quoniam invidia non in eo qui invidet solum dicitur, sed etiam in eo cui invidetur ut... 369, 3 invidetur Non. 443, 19 —, aemulatio, obtrectatio, misericordia, angor, luctus, maeror, aerumna, dolor, lamentatio, sollicitudo, molestia, adflictatio, adflectatio K 1 R 1 desperatio, et si quae sunt de genere eodem. sub metum autem subiecta sunt pigritia, pudor, terror, timor, pavor, exanimatio, examinatio GK 1 conturbatio, formido, voluptati voluptatis X -ti s vol uptatis V ( ss. rec ) malivolentia... 9 similia Non. 16, 24 s. l. lactare ( sed in textu laetans) malev. hic 370, 21 et 395, 6 X maliv. hic Non. ( 370, 21 R 2 ) malivolentia laetans laetari H malo alieno, laet. m. al. addit C., ut appareat cur mal. voluptati subiciatur delectatio, iactatio et similia, lubidini libidinis V rec inimicitiae Non. ira, excandescentia, odium, inimicitia, discordia, ludisne ira... inimicitiae discordia Non. 103, 12 indigentia, desiderium et cetera eius modi. Haec St. fr. 3, 415. 410. 403. 398 cf. om- nino fr. 391–416, quae graecas harum definitionum formas exhibent. autem definiunt hoc modo: invidentiam esse dicunt aegritudinem susceptam propter alterius res secundas, quae nihil noceant invidenti. 4.18. misericordia est aegritudo ex miseria alterius iniuria iniuria K laborantis (nemo enim parricidae patricidae G 1 V aut proditoris supplicio subpl. KH misericordia commovetur); angor aegritudo premens, luctus aegritudo ex eius qui carus fuerit interitu acerbo, maeror aegritudo flebilis, aerumna aegritudo laboriosa, dolor aegritudo crucians, lamentatio aegritudo cum eiulatu, sollicitudo aegritudo cum cogitatione, molestia aegritudo permanens, adflictatio adflictio V (G 1 in lemmate mg. ) aegritudo cum vexatione corporis, desperatio aegritudo sine ulla rerum expectatione meliorum. Quae autem subiecta sunt sub metum, ea sic definiunt: pigritiam metum consequentis laboris,. 4.56. At etiam etiam enim Sey. sed cf. p. 383, 14 aemulari utile est, obtrectare, obtrectari X misereri. cur misereare potius quam feras opem, si id facere possis? an sine misericordia liberales esse non possumus? non enim suscipere ipsi aegritudines propter alios debemus, sed alios, si possumus, levare aegritudine. obtrectare vero alteri aut illa vitiosa aemulatione, quae rivalitati similis est, aemulari quid habet utilitatis, cum sit aemulantis angi alieno bono quod ipse non habeat, obtrectantis opt. G autem angi alieno bono, quod id etiam alius habeat? qui qui s quis GKCRV quid K 1 (quis id M) app. V c id adprobari possit, aegritudinem suscipere pro experientia, si quid habere velis? nam nam B s non X solum habere velle summa dementia est. Mediocritates autem malorum quis laudare recte possit? | |
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| 19. Cicero, On The Nature of The Gods, 1.31.87 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gods, christian Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 9 |
| 20. Ovid, Epistulae (Heroides), 7.129-7.132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gloating, god (christian), paenitentia of Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 180 |
| 21. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •climacus, christian ascetic, love for god bestows or is apatheia •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
22. Lucretius Carus, On The Nature of Things, 2.646-2.651 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •scorn gods, ; ridicule christian beliefs Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 76| 2.646. omnis enim per se divom natura necessest 2.647. inmortali aevo summa cum pace fruatur 2.648. semota ab nostris rebus seiunctaque longe; 2.649. nam privata dolore omni, privata periclis, 2.650. ipsa suis pollens opibus, nihil indiga nostri, 2.651. nec bene promeritis capitur neque tangitur ira. | |
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| 23. Demetrius, Style, 71 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 200 |
24. New Testament, Luke, 1.68, 6.27, 6.37, 11.43, 20.36 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christians, servants/slaves of god •christian, critique of traditional gods •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97, 140, 313; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387| 1.68. Εὐλογητὸς Κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, 6.27. Ἀλλὰ ὑμῖν λέγω τοῖς ἀκούουσιν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς, 6.37. καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε· 11.43. οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς. 20.36. οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν, καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες. | 1.68. "Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 6.27. "But I tell you who hear: love your enemies, do good to those who hate you, 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 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. |
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25. New Testament, Ephesians, 1.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313| 1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, | 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; |
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26. New Testament, Romans, 1.25, 8.31, 9.5, 16.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313, 320| 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 8.31. Τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθʼ ἡμῶν; 9.5. ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 16.20. ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν. | 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 8.31. What then shall we say about these things? If God is for us, who can be against us? 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. |
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27. New Testament, Mark, 12.31, 12.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christian, critique of traditional gods •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97, 140| 12.31. δευτέρα αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. 12.39. καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις, | 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these." 12.39. and the best seats in the synagogues, and the best places at feasts: |
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28. New Testament, Matthew, 5.17, 5.43-5.44, 7.1-7.12, 28.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christian, critique of traditional gods •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 97, 315| 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 7.1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε· 7.2. ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν. 7.3. τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; 7.4. ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου Ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ; 7.5. ὑποκριτά, ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου. 7.6. Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. 7.7. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. 7.8. πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ἀνοιγήσεται. 7.9. ἢ τίς ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον—μὴ λίθον ἐπιδώσει αὐτῷ; 7.10. ἢ καὶ ἰχθὺν αἰτήσει—μὴ ὄφιν ἐπιδώσει αὐτῷ; 7.11. εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, | 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 7.1. "Don't judge, so that you won't be judged. 7.2. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. 7.3. Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? 7.4. Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? 7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. 7.6. "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 7.7. "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 7.9. Or who is there among you, who, if his son asks him for bread, will give him a stone? 7.10. Or if he asks for a fish, who will give him a serpent? 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, |
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29. New Testament, Hebrews, 1.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313| 1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, | 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; |
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| 30. Seneca The Younger, De Beneficiis, 1.1.4, 4.21.6, 5.1.3, 6.29.1, 7.26.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gloating, god (christian), paenitentia of Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 180 |
31. New Testament, 1 Corinthians, 1.3, 11.31, 16.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 313, 320| 1.3. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 11.31. εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 16.22. εἴ τις οὐ φιλεῖ τὸν κύριον, ἤτω ἀνάθεμα. Μαρὰν ἀθά. | 1.3. Grace to you and peace from God ourFather and the Lord Jesus Christ. 11.31. For if we discerned ourselves,we wouldn't be judged. 16.22. Ifany man doesn't love the Lord Jesus Christ, let him be accursed. Come,Lord! |
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| 32. Plutarch, On The Birth of The Spirit In Timaeus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 107 |
| 33. Tosefta, Sotah, 41.833-41.854 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dreams (in late antique and medieval christian literature), augustine, on the city of god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786 |
34. Tosefta, Shabbat, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •christians, “godless,” Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 172| 13.5. "הצד בהמה חיה ועוף מאפר [שברשות אדם] אם היו מחוסרין צידה חייב לאפר [שברשות אדם אע\"פ שמחוסרין] צידה פטור הפורס מצודה ע\"ג בהמה חיה ועוף [אע\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף] אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור.", | |
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35. Tacitus, Histories, 4.78.2, 5.3-5.4, 5.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numen, of christian god •sun; thought to be the christian god •scorn gods, ; have false opinions of christian god •scorn gods, ; ridicule christian beliefs Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 266; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35 | 5.3. Most authors agree that once during a plague in Egypt which caused bodily disfigurement, King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race into other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance, but trusting to chance. Nothing caused them so much distress as scarcity of water, and in fact they had already fallen exhausted over the plain nigh unto death, when a herd of wild asses moved from their pasturage to a rock that was shaded by a grove of trees. Moses followed them, and, conjecturing the truth from the grassy ground, discovered abundant streams of water. This relieved them, and they then marched six days continuously, and on the seventh seized a country, expelling the former inhabitants; there they founded a city and dedicated a temple. 5.4. To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven. 5.9. The first Roman to subdue the Jews and set foot in their temple by right of conquest was Gnaeus Pompey; thereafter it was a matter of common knowledge that there were no representations of the gods within, but that the place was empty and the secret shrine contained nothing. The walls of Jerusalem were razed, but the temple remained standing. Later, in the time of our civil wars, when these eastern provinces had fallen into the hands of Mark Antony, the Parthian prince, Pacorus, seized Judea, but he was slain by Publius Ventidius, and the Parthians were thrown back across the Euphrates: the Jews were subdued by Gaius Sosius. Antony gave the throne to Herod, and Augustus, after his victory, increased his power. After Herod's death, a certain Simon assumed the name of king without waiting for Caesar's decision. He, however, was put to death by Quintilius Varus, governor of Syria; the Jews were repressed; and the kingdom was divided into three parts and given to Herod's sons. Under Tiberius all was quiet. Then, when Caligula ordered the Jews to set up his statue in their temple, they chose rather to resort to arms, but the emperor's death put an end to their uprising. The princes now being dead or reduced to insignificance, Claudius made Judea a province and entrusted it to Roman knights or to freedmen; one of the latter, Antonius Felix, practised every kind of cruelty and lust, wielding the power of king with all the instincts of a slave; he had married Drusilla, the grand-daughter of Cleopatra and Antony, and so was Antony's grandson-inâlaw, while Claudius was Antony's grandson. |
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| 36. Tacitus, Annals, 4.1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •numen, of christian god Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 266 |
| 37. Seneca The Younger, De Clementia, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •climacus, christian ascetic, love for god bestows or is apatheia •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
38. New Testament, Acts, 17.16, 17.22, 17.25, 17.34, 28.1-28.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •christian, critique of traditional gods •christians, servants/slaves of god •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 95, 298, 356| 17.16. Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. 17.22. σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 17.34. τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος [ὁ] Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς. pb n="289" / 28.1. Καὶ διασωθέντες τότε ἐπέγνωμεν ὅτι Μελιτήνη ἡ νῆσος καλεῖται. 28.2. οἵ τε βάρβαροι παρεῖχαν οὐ τὴν τυχοῦσαν φιλανθρωπίαν ἡμῖν, ἅψαντες γὰρ πυρὰν προσελάβοντο πάντας ἡμᾶς διὰ τὸν ὑετὸν τὸν ἐφεστῶτα καὶ διὰ τὸ ψύχος. 28.3. συστρέψαντος δὲ τοῦ Παύλου φρυγάνων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ τῆς θέρμης ἐξελθοῦσα καθῆψε τῆς χειρὸς αὐτοῦ. 28.4. ὡς δὲ εἶδαν οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς αὐτοῦ, πρὸς ἀλλήλους ἔλεγον Πάντως φονεύς ἐστιν ὁ ἄνθρωπος οὗτος ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη ζῇν οὐκ εἴασεν. 28.5. ὁ μὲν οὖν ἀποτινάξας τὸ θηρίον εἰς τὸ πῦρ ἔπαθεν οὐδὲν κακόν· 28.6. οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν. ἐπὶ πολὺ δὲ αὐτῶν προσδοκώντων καὶ θεωρούντων μηδὲν ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλόμενοι ἔλεγον pb n="313"/ αὐτὸν εἶναι θεόν. 28.7. Ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον ὑπῆρχεν χωρία τῷ πρώτῳ τῆς νήσου ὀνόματι Ποπλίῳ, ὃς ἀναδεξάμενος ἡμᾶς ἡμέρας τρεῖς φιλοφρόνως ἐξένισεν. | 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. 28.1. When we had escaped, then we knew that the island was called Malta. 28.2. The natives shown us no common kindness; for they kindled a fire, and received us all, because of the present rain, and because of the cold. 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live." 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. |
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39. New Testament, 1 Thessalonians, 4.13-4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christian(s)/ity, love god Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 30| 4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15. Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 4.18. Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις. | 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. |
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| 40. Minucius Felix, Octavius, 20.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apologetic, christian, polemic against pagan gods Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 47 |
| 41. Anon., Acts of Peter, 20-21, 19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 30 |
| 42. Anon., Acts of Andrew, 11-12, 14-35, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 307 |
| 43. Lucian, The Lover of Lies, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291 |
| 44. Anon., Sifre Deuteronomy, 320 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •christians, “godless,” Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 172 |
| 45. Galen, On The Doctrines of Hippocrates And Plato, 5.5.3-5.5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
46. Justin, First Apology, 54, 60, 55 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35 | 55. But in no instance, not even in any of those called sons of Jupiter, did they imitate the being crucified; for it was not understood by them, all the things said of it having been put symbolically. And this, as the prophet foretold, is the greatest symbol of His power and role; as is also proved by the things which fall under our observation. For consider all the things in the world, whether without this form they could be administered or have any community. For the sea is not traversed except that trophy which is called a sail abide safe in the ship; and the earth is not ploughed without it: diggers and mechanics do not their work, except with tools which have this shape. And the human form differs from that of the irrational animals in nothing else than in its being erect and having the hands extended, and having on the face extending from the forehead what is called the nose, through which there is respiration for the living creature; and this shows no other form than that of the cross. And so it was said by the prophet, The breath before our face is the Lord Christ. And the power of this form is shown by your own symbols on what are called vexilla [banners] and trophies, with which all your state possessions are made, using these as the insignia of your power and government, even though you do so unwittingly. And with this form you consecrate the images of your emperors when they die, and you name them gods by inscriptions. Since, therefore, we have urged you both by reason and by an evident form, and to the utmost of our ability, we know that now we are blameless even though you disbelieve; for our part is done and finished. |
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| 47. Tertullian, On The Soul, 9.3, 15.1-15.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gods, christian Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 9 |
48. Athenagoras, Apology Or Embassy For The Christians, 1.1-1.3, 2.1, 4.1-4.2, 7.1, 8.4, 10.1-10.2, 14.1, 17.1-17.5, 19.1-19.2, 20.2-20.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 106, 107, 108, 111, 112, 357| 1.2. τὸ μὲν οὖν μηδ᾿ ὅλως θεὸν ἡγεῖσθαι ἀσεβὲς καὶ ἀνόσιον νομίσαντες, τὸ δὲ οἷς ἕκαστος βούλεται χρῆσθαι ὡς θεοῖς ἀναγκαῖον, ἵνα τῷ πρὸς τὸ θεῖον δέει ἀπέχωνται τοῦ ἀδικεῖν. Ὑμῖν δὲ (καὶ μὴ παρακρουσθῆτε ὡς οἱ πολλοὶ ἐξ ἀκοῆς) τὸ ὄνομα τί ἀπεχθάνεται; Οὐ γὰρ τὰ ὀνόματα 1.3. Διόπερ τὸ πρᾶον ὑμῶν καὶ ἥμερον καὶ τὸ πρὸς ἅπαντα εἰρηνικὸν καὶ φιλάνθρωπον θαυμάζοντες οἱ μὲν καθ᾿ ἕνα ἰσονομοῦνται, αἱ δὲ πόλεις πρὸς ἀξίαν τῆς ἴσης μετέχουσι τιμῆς, καὶ ἡ σύμπασα οἰκουμένη τῇ ὑμετέρᾳ συνέσει βαθείας | 5. Poets and philosophers have not been voted atheists for inquiring concerning God. Euripides, speaking of those who, according to popular preconception, are ignorantly called gods, says doubtingly:- If Zeus indeed does reign in heaven above, He ought not on the righteous ills to send. But speaking of Him who is apprehended by the understanding as matter of certain knowledge, he gives his opinion decidedly, and with intelligence, thus:- Do you see on high him who, with humid arms, Clasps both the boundless ether and the earth? Him reckon Zeus, and him regard as God. translated—"Seest thou this boundless ether on high which embraces the earth in its moist arms? Reckon this Zeus." Athenagoras cannot so have understood Euripides.}-- For, as to these so-called gods, he neither saw any real existences, to which a name is usually assigned, underlying them (Zeus, for instance: who Zeus is I know not, but by report), nor that any names were given to realities which actually do exist (for of what use are names to those who have no real existences underlying them?); but Him he did see by means of His works, considering with an eye to things unseen the things which are manifest in air, in ether, on earth. Him therefore, from whom proceed all created things, and by whose Spirit they are governed, he concluded to be God; and Sophocles agrees with him, when he says:- There is one God, in truth there is but one, Who made the heavens, and the broad earth beneath. [Euripides is speaking] of the nature of God, which fills His works with beauty, and teaching both where God must be, and that He must be One. |
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| 49. Alcinous, Handbook of Platonism, 8.2-8.3, 9.1, 10.4, 10.7-10.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 107 |
| 50. Clement of Alexandria, Christ The Educator, 2.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •climacus, christian ascetic, love for god bestows or is apatheia •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 51. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 12.1, 21.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 52. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 424, 425 |
53. Pausanias, Description of Greece, 1.1, 1.4, 6.20.2-6.20.5, 6.25.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •christians, servants/slaves of god •christianity, ‘blessing god’ in •christianity, ‘saving god’ in Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 272; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8| 6.20.2. ἐν δὲ τοῖς πέρασι τοῦ Κρονίου κατὰ τὸ πρὸς τὴν ἄρκτον ἔστιν ἐν μέσῳ τῶν θησαυρῶν καὶ τοῦ ὄρους ἱερὸν Εἰλειθυίας, ἐν δὲ αὐτῷ Σωσίπολις Ἠλείοις ἐπιχώριος δαίμων ἔχει τιμάς. τὴν μὲν δὴ Εἰλείθυιαν ἐπονομάζοντες Ὀλυμπίαν, ἱερασομένην αἱροῦνται τῇ θεῷ κατὰ ἔτος ἕκαστον· ἡ δὲ πρεσβῦτις ἡ θεραπεύουσα τὸν Σωσίπολιν νόμῳ τε ἁγιστεύει τῷ Ἠλείων καὶ αὐτὴ λουτρά τε ἐσφέρει τῷ θεῷ καὶ μάζας κατατίθησιν αὐτῷ μεμαγμένας μέλιτι. 6.20.3. ἐν μὲν δὴ τῷ ἔμπροσθεν τοῦ ναοῦ—διπλοῦς γὰρ δὴ πεποίηται—τῆς τε Εἰλειθυίας βωμὸς καὶ ἔσοδος ἐς αὐτό ἐστιν ἀνθρώποις· ἐν δὲ τῷ ἐντὸς ὁ Σωσίπολις ἔχει τιμάς, καὶ ἐς αὐτὸ ἔσοδος οὐκ ἔστι πλὴν τῇ θεραπευούσῃ τὸν θεὸν ἐπὶ τὴν κεφαλὴν καὶ τὸ πρόσωπον ἐφειλκυσμένῃ ὕφος λευκόν· παρθένοι δὲ ἐν τῷ τῆς Εἰλειθυίας ὑπομένουσαι καὶ γυναῖκες ὕμνον ᾄδουσι, καθαγίζους α ι δὲ καὶ θυμιάματα παντοῖα αὐτῷ ἐπισπένδειν οὐ νομίζουσιν οἶνον. καὶ ὅρκος παρὰ τῷ Σωσιπόλιδι ἐπὶ μεγίστοις καθέστηκεν. 6.20.4. λέγεται δὲ καὶ Ἀρκάδων ἐς τὴν Ἠλείαν ἐσβεβληκότων στρατιᾷ καὶ τῶν Ἠλείων σφίσιν ἀντικαθημένων γυναῖκα ἀφικομένην παρὰ τῶν Ἠλείων τοὺς στρατηγούς, νήπιον παῖδα ἔχουσαν ἐπὶ τῷ μαστῷ, λέγειν ὡς τέκοι μὲν αὐτὴ τὸν παῖδα, διδοίη δὲ ἐξ ὀνειράτων συμμαχήσοντα Ἠλείοις. οἱ δὲ ἐν ταῖς ἀρχαῖς—πιστὰ γὰρ τὴν ἄνθρωπον ἡγοῦντο εἰρηκέναι—τιθέασι τὸ παιδίον πρὸ τοῦ στρατεύματος γυμνόν. 6.20.5. ἐπῄεσάν τε δὴ οἱ Ἀρκάδες καὶ τὸ παιδίον ἐνταῦθα ἤδη δράκων ἦν· ταραχθεῖσι δὲ ἐπὶ τῷ θεάματι τοῖς Ἀρκάσι καὶ ἐνδοῦσιν ἐς φυγὴν ἐπέκειντο οἱ Ἠλεῖοι, καὶ νίκην τε ἐπιφανεστάτην ἀνείλοντο καὶ ὄνομα τῷ θεῷ τίθενται Σωσίπολιν. ἔνθα δέ σφισιν ὁ δράκων ἔδοξεν ἐσδῦναι μετὰ τὴν μάχην, τὸ ἱερὸν ἐποίησαν ἐνταῦθα· σὺν δὲ αὐτῷ σέβεσθαι καὶ τὴν Εἰλείθυιαν ἐνόμισαν, ὅτι τὸν παῖδά σφισιν ἡ θεὸς αὕτη προήγαγεν ἐς ἀνθρώπους. 6.25.4. τοῖς δὲ Ἠλείοις καὶ Τύχης ἐστὶν τὸ ἱερὸν· ἐν στοᾷ δὲ τοῦ ἱεροῦ μεγέθει μέγα ἄγαλμα ἀνάκειται, ξόανον ἐπίχρυσον πλὴν προσώπου καὶ χειρῶν τε ἄκρων καὶ ποδῶν, ταῦτα δέ οἵ ἐστι λίθου λευκοῦ. ἐνταῦθα ἔχει τιμὰς καὶ ὁ Σωσίπολις ἐν ἀριστερᾷ τῆς Τύχης, ἐν οἰκήματι οὐ μεγάλῳ· κατὰ δὲ ὄψιν ὀνείρατος γραφῇ μεμιμημένος ἐστὶν ὁ θεός, παῖς μὲν ἡλικίαν, ἀμπέχεται δὲ χλαμύδα ποικίλην ὑπὸ ἀστέρων, τῇ χειρὶ δὲ ἔχει τῇ ἑτέρᾳ τὸ κέρας τῆς Ἀμαλθείας. | 6.20.2. At the foot of Mount Cronius, on the north..., Some genitive seems to have fallen out here. τοῦ Ἡραίου and τῆς Ἄλτεως have been suggested. Other conjectures are: (1) to insert τεῖχος after ἄρκτον , to read Ἄλτιν for ἄρκτον . between the treasuries and the mountain, is a sanctuary of Eileithyia, and in it Sosipolis, “Saviour of the State.” a native Elean deity, is worshipped. Now they surname Eileithyia Olympian, and choose a priestess for the goddess every year. The old woman who tends Sosipolis herself too by an Elean custom lives in chastity, bringing water for the god's bath and setting before him barley cakes kneaded with honey. 6.20.3. In the front part of the temple, for it is built in two parts, is an altar of Eileithyia and an entrance for the public; in the inner Part Sosipolis is worshipped, and no one may enter it except the woman who tends the god, and she must wrap her head and face in a white veil. Maidens and matrons wait in the sanctuary of Eileithyia chanting a hymn; they burn all manner of incense to the god, but it is not the custom to pour libations of wine. An oath is taken by Sosipolis on the most important occasions. 6.20.4. The story is that when the Arcadians had invaded the land of Elis , and the Eleans were set in array against them, a woman came to the Elean generals, holding a baby to her breast, who said that she was the mother of the child but that she gave him, because of dreams, to fight for the Eleans. The Elean officers believed that the woman was to be trusted, and placed the child before the army naked. 6.20.5. When the Arcadians came on, the child turned at once into a snake. Thrown into disorder at the sight, the Arcadians turned and fled, and were attacked by the Eleans, who won a very famous victory, and so call the god Sosipolis. On the spot where after the battle the snake seemed to them to go into the ground they made the sanctuary. With him the Eleans resolved to worship Eileithyia also, because this goddess to help them brought her son forth unto men. 6.25.4. The Eleans have also a sanctuary of Fortune. In a portico of the sanctuary has been dedicated a colossal image, made of gilded wood except the face, hands and feet, which are of white marble. Here Sosipolis too is worshipped in a small shrine on the left of the sanctuary of Fortune. The god is painted according to his appearance in a dream: in age a boy, wrapped in a star-spangled robe, and in one hand holding the horn of Amaltheia. |
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| 54. Aristides of Athens, Apology, 1.1, 8.1-8.2, 11.7, 13.1, 13.7, 15.1, 15.3-15.9, 17.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 95, 97, 99, 100, 111 |
55. Tertullian, Against Marcion, 1.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •scorn gods, ; blackmail christians Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 138 | 1.1. Whatever in times past we have wrought in opposition to Marcion, is from the present moment no longer to be accounted of. It is a new work which we are undertaking in lieu of the old one. My original tract, as too hurriedly composed, I had subsequently superseded by a fuller treatise. This latter I lost, before it was completely published, by the fraud of a person who was then a brother, but became afterwards an apostate. He, as it happened, had transcribed a portion of it, full of mistakes, and then published it. The necessity thus arose for an amended work; and the occasion of the new edition induced me to make a considerable addition to the treatise. This present text, therefore, of my work - which is the third as superseding the second, but henceforward to be considered the first instead of the third - renders a preface necessary to this issue of the tract itself that no reader may be perplexed, if he should by chance fall in with the various forms of it which are scattered about. The Euxine Sea, as it is called, is self-contradictory in its nature, and deceptive in its name. As you would not account it hospitable from its situation, so is it severed from our more civilised waters by a certain stigma which attaches to its barbarous character. The fiercest nations inhabit it, if indeed it can be called habitation, when life is passed in waggons. They have no fixed abode; their life has no germ of civilization; they indulge their libidinous desires without restraint, and for the most part naked. Moreover, when they gratify secret lust, they hang up their quivers on their car-yokes, to warn off the curious and rash observer. Thus without a blush do they prostitute their weapons of war. The dead bodies of their parents they cut up with their sheep, and devour at their feasts. They who have not died so as to become food for others, are thought to have died an accursed death. Their women are not by their sex softened to modesty. They uncover the breast, from which they suspend their battle-axes, and prefer warfare to marriage. In their climate, too, there is the same rude nature. The day-time is never clear, the sun never cheerful; the sky is uniformly cloudy; the whole year is wintry; the only wind that blows is the angry North. Waters melt only by fires; their rivers flow not by reason of the ice; their mountains are covered with heaps of snow. All things are torpid, all stiff with cold. Nothing there has the glow of life, but that ferocity which has given to scenic plays their stories of the sacrifices of the Taurians, and the loves of the Colchians, and the torments of the Caucasus. Nothing, however, in Pontus is so barbarous and sad as the fact that Marcion was born there, fouler than any Scythian, more roving than the waggon-life of the Sarmatian, more inhuman than the Massagete, more audacious than an Amazon, darker than the cloud, (of Pontus) colder than its winter, more brittle than its ice, more deceitful than the Ister, more craggy than Caucasus. Nay more, the true Prometheus, Almighty God, is mangled by Marcion's blasphemies. Marcion is more savage than even the beasts of that barbarous region. For what beaver was ever a greater emasculator than he who has abolished the nuptial bond? What Pontic mouse ever had such gnawing powers as he who has gnawed the Gospels to pieces? Verily, O Euxine, you have produced a monster more credible to philosophers than to Christians. For the cynic Diogenes used to go about, lantern in hand, at mid-day to find a man; whereas Marcion has quenched the light of his faith, and so lost the God whom he had found. His disciples will not deny that his first faith he held along with ourselves; a letter of his own proves this; so that for the future a heretic may from his case be designated as one who, forsaking that which was prior, afterwards chose out for himself that which was not in times past. For in as far as what was delivered in times past and from the beginning will be held as truth, in so far will that be accounted heresy which is brought in later. But another brief treatise will maintain this position against heretics, who ought to be refuted even without a consideration of their doctrines, on the ground that they are heretical by reason of the novelty of their opinions. Now, so far as any controversy is to be admitted, I will for the time (lest our compendious principle of novelty, being called in on all occasions to our aid, should be imputed to want of confidence) begin with setting forth our adversary's rule of belief, that it may escape no one what our main contention is to be. |
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| 56. Arnobius, Against The Gentiles, 1.39, 3.29-3.44 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ •apologetic, christian, polemic against pagan gods Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 46, 47, 49, 50 |
57. Origen, Against Celsus, 3.30 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19 | 3.30. For the Church of God, e.g., which is at Athens, is a meek and stable body, as being one which desires to please God, who is over all things; whereas the assembly of the Athenians is given to sedition, and is not at all to be compared to the Church of God in that city. And you may say the same thing of the Church of God at Corinth, and of the assembly of the Corinthian people; and also of the Church of God at Alexandria, and of the assembly of the people of Alexandria. And if he who hears this be a candid man, and one who investigates things with a desire to ascertain the truth, he will be filled with admiration of Him who not only conceived the design, but also was able to secure in all places the establishment of Churches of God alongside of the assemblies of the people in each city. In like manner, also, in comparing the council of the Church of God with the council in any city, you would find that certain councillors of the Church are worthy to rule in the city of God, if there be any such city in the whole world; whereas the councillors in all other places exhibit in their characters no quality worthy of the conventional superiority which they appear to enjoy over their fellow citizens. And so, too, you must compare the ruler of the Church in each city with the ruler of the people of the city, in order to observe that even among those councillors and rulers of the Church of God who come very far short of their duty, and who lead more indolent lives than others who are more energetic, it is nevertheless possible to discover a general superiority in what relates to the progress of virtue over the characters of the councillors and rulers in the various cities. |
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| 58. Cyprian, Letters, 30, 20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 138 |
| 59. Origen, On First Principles, 1.3.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 99 |
| 60. Papyri, Papyri Graecae Magicae, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 200 |
| 61. Cyprian, Letters, 30, 20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 138 |
62. Origen, Commentary On Matthew, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 99 | 10.14. Have ye understood all these things? They say, Yea. Matthew 13:51 Christ Jesus, who knows the things in the hearts of men, John 2:25 as John also taught concerning Him in the Gospel, puts the question not as one ignorant, but having once for all taken upon Him the nature of man, He uses also all the characteristics of a man of which asking is one. And there is nothing to be wondered at in the Saviour doing this, since indeed the God of the universe, bearing with the manners of men as a man bears with the manners of his son, makes inquiry, as - Adam, where are you? Genesis 3:9 and, Where is Abel your brother? Genesis 4:9 But some one with a forced interpretation will say here that the words have understood are not to be taken interrogatively but affirmatively; and he will say that the disciples bearing testimony to His affirmation, say, Yea. Only, whether he is putting a question or making an affirmation, it is necessarily said not these things only - which is demonstrative - not all things only, but all these things. And here He seems to represent the disciples as having been scribes before the kingdom of heaven; Matthew 13:52 but to this is opposed what is said in the Acts of the Apostles thus, Now when they beheld the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled, and they took knowledge of them that they had been with Jesus. Acts 4:13 Some one may inquire in regard to these things - if they were scribes, how are they spoken of in the Acts as unlearned and ignorant men? Or if they were unlearned and ignorant men, how are they very plainly called scribes by the Saviour? And it might be answered to these inquiries that, as a matter of fact, not all the disciples but only Peter and John are described in the Acts as unlearned and ignorant, but that there were more disciples in regard to whom, because they understood all things, it is said, Every scribe, etc. Or it might be said that every one who has been instructed in the teaching according to the letter of the law is called a scribe, so that those who were unlearned and ignorant and led captive by the letter of the law are spoken of as scribes in a particular sense. And it is very specially the characteristic of ignorant men, who are unskilled in figurative interpretation and do not understand what is concerned with the mystical exposition of the Scriptures, but believe the bare letter, and, vindicate it, that they call themselves scribes. And so one will interpret the words, Woe unto you Scribes and Pharisees, hypocrites, Matthew 23:13 as having been said to every one that knows nothing but the letter. Here you will inquire if the scribe of the Gospel be as the scribe of the law, and if the former deals with the Gospel, as the latter with the law, reading and hearing and telling those things which contain an allegory, Galatians 4:24 so as, while preserving the historic truth of the events, to understand the unerring principle of mystic interpretation applied to things spiritual, so that the things learned may not be spiritual things whose characteristic is wickedness, Ephesians 6:12 but may be entirely opposite to such, namely, spiritual things whose characteristic is goodness. And one is a scribe made a disciple to the kingdom of heaven in the simpler sense, when he comes from Judaism and receives the teaching of Jesus Christ as defined by the Church; but he is a scribe in a deeper sense, when having received elementary knowledge through the letter of the Scriptures he ascends to things spiritual, which are called the kingdom of the heavens. And according as each thought is attained, and grasped abstractly and proved by example and absolute demonstration, can one understand the kingdom of heaven, so that he who abounds in knowledge free from error is in the kingdom of the multitude of what are here represented as heavens. So, too, you will allegorise the word, Repent, for the kingdom of the heavens is at hand, Matthew 3:2 as meaning that the scribes- that is, those who rest satisfied in the bare letter - may repent of this method of interpretation and be instructed in the spiritual teaching which is called the kingdom of the heavens through Jesus Christ the living Word. Wherefore, also, so far as Jesus Christ, who was in the beginning with God, God the word, John 1:1-2 has not His home in a soul, the kingdom of heaven is not in it, but when any one becomes near to admission of the Word, to him the kingdom of heaven is near. But if the kingdom of heaven and the kingdom of God are the same thing in reality, if not in idea, manifestly to those to whom it is said, The kingdom of God is within you, Luke 17:21 to them also it might be said, The kingdom of heaven is within you; and most of all because of the repentance from the letter unto the spirit; since When one turn to the Lord, the veil over the letter is taken away. But the Lord is the Spirit. 2 Corinthians 3:16-17 And he who is truly a householder is both free and rich; rich because from the office of the scribe he has been made a disciple to the kingdom of heaven, in every word of the Old Testament, and in all knowledge concerning the new teaching of Christ Jesus, and has this riches laid up in his own treasure-house - in heaven, in which he stores his treasure as one who has been made a disciple to the kingdom of heaven - where neither moth does consume, nor thieves break through. Matthew 6:20 And in regard to him, who, as we have said, lays up treasure in heaven, we may truly lay down that not one moth of the passions can touch his spiritual and heavenly possessions. A moth of the passions, I said, taking the suggestion from the Proverbs in which it is written, a worm in wood, so pain wounds the heart of man. Proverbs 25:20 For pain is a worm and a moth, which wounds the heart which has not its treasures in heaven and spiritual things, for if a man has his treasure in these - for where the treasure is, there will the heart be also, Matthew 6:21 - he has his heart in heaven, and on account of it he says, Though an host should encamp against me, my heart shall not fear. And so neither can thieves in regard to whom the Saviour said, All that came before Me are thieves and robbers, John 10:8 break through those things which are treasured up in heaven, and through the heart which is in heaven and therefore says, He raised us up with Him, and made us to sit with Him in the heavenly places in Christ, Ephesians 2:6 and, Our citizenship is in heaven. Philippians 3:20 |
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63. Eusebius of Caesarea, Ecclesiastical History, 4.23, 4.23.2-4.23.3, 4.26.10, 6.23.4, 6.32.1-6.32.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christians, servants/slaves of god •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19, 308 | 4.23.2. Among these is the one addressed to the Lacedaemonians, containing instruction in the orthodox faith and an admonition to peace and unity; the one also addressed to the Athenians, exciting them to faith and to the life prescribed by the Gospel, which he accuses them of esteeming lightly, as if they had almost apostatized from the faith since the martyrdom of their ruler Publius, which had taken place during the persecutions of those days. 4.23.3. He mentions Quadratus also, stating that he was appointed their bishop after the martyrdom of Publius, and testifying that through his zeal they were brought together again and their faith revived. He records, moreover, that Dionysius the Areopagite, who was converted to the faith by the apostle Paul, according to the statement in the Acts of the Apostles, first obtained the episcopate of the church at Athens. 4.26.10. But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks. 6.23.4. At this time Origen was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs, and went through Palestine, and was ordained as presbyter in Caesarea by the bishops of that country. The matters that were agitated concerning him on this account, and the decisions on these matters by those who presided over the churches, besides the other works concerning the divine word which he published while in his prime, demand a separate treatise. We have written of them to some extent in the second book of the Defense which we have composed in his behalf. 6.32.1. About this time Origen prepared his Commentaries on Isaiah and on Ezekiel. of the former there have come down to us thirty books, as far as the third part of Isaiah, to the vision of the beasts in the desert; on Ezekiel twenty-five books, which are all that he wrote on the whole prophet. 6.32.2. Being at that time in Athens, he finished his work on Ezekiel and commenced his Commentaries on the Song of Songs, which he carried forward to the fifth book. After his return to Caesarea, he completed these also, ten books in number. |
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64. Lactantius, Divine Institutes, 2.1, 3.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •scorn gods, ; ridicule christian beliefs •climacus, christian ascetic, love for god bestows or is apatheia •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 78; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 | 2.1. Although I have shown in the first book that the religious ceremonies of the gods are false, because those in whose honour the general consent of men throughout the world by a foolish persuasion undertook various and dissimilar rites were mortals, and when they had completed their term of life, yielded to a divinely appointed necessity and died, yet, lest any doubt should be left, this second book shall lay open the very fountain of errors, and shall explain all the causes by which men were deceived, so that at first they believed that they were gods, and afterwards with an inveterate persuasion persevered in the religious observances which they had most perversely undertaken. For I desire, O Emperor Constantine, now that I have proved the emptiness of these things, and brought to light the impious vanity of men, to assert the majesty of the one God, undertaking the more useful and greater duty of recalling men from crooked paths, and of bringing them back into favour with themselves, that they may not, as some philosophers do, so greatly despise themselves, nor think that they are weak and useless, and of no account, and altogether born in vain. For this notion drives many to vicious pursuits. For while they imagine that we are a care to no God, or that we are about to have no existence after death, they altogether give themselves to the indulgence of their passions; and while they think that it is allowed them, they eagerly apply themselves to the enjoyment of pleasures, by which they unconsciously run into the snares of death; for they are ignorant as to what is reasonable conduct on the part of man: for if they wished to understand this, in the first place they would acknowledge their Lord, and would follow after virtue and justice; they would not subject their souls to the influence of earth-born fictions, nor would they seek the deadly fascinations of their lusts; in short, they would value themselves highly, and would understand that there is more in man than appears; and that they cannot retain their power and standing unless men lay aside depravity, and undertake the worship of their true Parent. I indeed, as I ought, often reflecting on the sum of affairs, am accustomed to wonder that the majesty of the one God, which keeps together and rules all things, has come to be so forgotten, that the only befitting object of worship is, above all others, the one which is especially neglected; and that men have sunk to such blindness, that they prefer the dead to the true and living God, and those who are of the earth, and buried in the earth, to Him who was the Creator of the earth itself. And yet this impiety of men might meet with some indulgence if the error entirely arose from ignorance of the divine name. But since we often see that the worshippers of other gods themselves confess and acknowledge the Supreme God, what pardon can they hope for their impiety, who do not acknowledge the worship of Him whom man cannot altogether be ignorant of? For both in swearing, and in expressing a wish, and in giving thanks, they do not name Jupiter, or a number of gods, but God; so entirely does the truth of its own accord break forth by the force of nature even from unwilling breasts. And this, indeed, is not the case with men in their prosperity. For then most of all does God escape the memory of men, when in the enjoyment of His benefits they ought to honour His divine beneficence. But if any weighty necessity shall press them, then they remember God. If the terror of war shall have resounded, if the pestilential force of diseases shall have overhung them, if long-continued drought shall have denied nourishment to the crops, if a violent tempest or hail shall have assailed them, they betake themselves to God, aid is implored from God, God is entreated to succour them. If any one is tossed about on the sea, the wind being furious, it is this God whom he invokes. If any one is harassed by any violence, he implores His aid. If any one, reduced to the last extremity of poverty, begs for food, he appeals to God alone, and by His divine and matchless name alone he seeks to gain the compassion of men. Thus they never remember God, unless it be while they are in trouble. When fear has left them, and the dangers have withdrawn, then in truth they quickly hasten to the temples of the gods: they pour libations to them, they sacrifice to them, they crown them with garlands. But to God, whom they called upon in their necessity itself, they do not give thanks even in word. Thus from prosperity arises luxury; and from luxury, together with all other vices, there arises impiety towards God. From what cause can we suppose this to arise? Unless we imagine that there is some perverse power which is always hostile to the truth, which rejoices in the errors of men, whose one and only task it is perpetually to scatter darkness, and to blind the minds of men, lest they should see the light - lest, in short, they should look to heaven, and observe the nature of their own body, the origin of which we shall relate at the proper place; but now let us refute fallacies. For since other animals look down to the ground, with bodies bending forward, because they have not received reason and wisdom, whereas an upright position and an elevated countece have been given to us by the Creator God, it is evident that these ceremonies paid to the gods are not in accordance with the reason of man, because they bend down the heaven-sprung being to the worship of earthly objects. For that one and only Parent of ours, when He created man - that is, an animal intelligent and capable of exercising reason, - raised him from the ground, and elevated him to the contemplation of his Creator. As an ingenious poet has well represented it:- And when other animals bend forward and look to the earth, He gave to man an elevated countece, and commanded him to look up to the heaven, and to raise his countece erect to stars.From this circumstance the Greeks plainly derived the name ἄ νθρωπος, because he looks upward. They therefore deny themselves, and renounce the name of man, who do not look up, but downward: unless they think that the fact of our being upright is assigned to man without any cause. God willed that we should look up to heaven, and undoubtedly not without reason. For both the birds and almost all of the dumb creation see the heaven, but it is given to us in a peculiar manner to behold the heaven as we stand erect, that we may seek religion there; that since we cannot see God with our eyes, we may with our mind contemplate Him, whose throne is there: and this cannot assuredly be done by him who worships brass and stone, which are earthly things. But it is most incorrect that the nature of the body, which is temporary, should be upright, but that the soul itself, which is eternal, should be abject; whereas the figure and position have no other signification, except that the mind of man ought to look in the same direction as his countece, and that his soul ought to be as upright as his body, so that it may imitate that which it ought to rule. But men, forgetful both of their name and nature, cast down their eyes from the heaven, and fix them upon the ground, and fear the works of their own hands, as though anything could be greater than its own artificer. 3.23. Since, therefore, the leading men among the philosophers are themselves discovered to be of such emptiness, what shall we think of those lesser ones, who are accustomed never to appear to themselves so wise, as when they boast of their contempt of money? Brave spirit! But I wait to see their conduct, and what are the results of that contempt. They avoid as an evil, and abandon the property handed down to them from their parents. And lest they should suffer shipwreck in a storm, they plunge headlong of their own accord in a calm, being resolute not by virtue, but by perverse fear; as those who, through fear of being slain by the enemy, slay themselves, that by death they may avoid death. So these men, without honour and without influence, throw away the means by which they might have acquired the glory of liberality. Democritus is praised because he abandoned his fields, and suffered them to become public pastures. I should approve of it, if he had given them. But nothing is done wisely which is useless and evil if it is done by all. But this negligence is tolerable. What shall I say of him who changed his possessions into money, which he threw into the sea? I doubt whether he was in his senses, or deranged. Away, he says, you evil desires, into the deep. I will cast you away, lest I myself should be cast away by you. If you have so great a contempt for money, employ it in acts of kindness and humanity, bestow it upon the poor; this, which you are about to throw away, may be a succour to many, so that they may not die through famine, or thirst, or nakedness. Imitate at least the madness and fury of Tuditanus; scatter abroad your property to be seized by the people. You have it in your power both to escape the possession of money, and yet to lay it out to advantage; for whatever has been profitable to many is securely laid out. But who approves of the equality of faults as laid down by Zeno? But let us omit that which is always received with derision by all. This is sufficient to prove the error of this madman, that he places pity among vices and diseases. He deprives us of an affection, which involves almost the whole course of human life. For since the nature of man is more feeble than that of the other animals, which divine providence has armed with natural means of protection, either to endure the severity of the seasons or to ward off attacks from their bodies, because none of these things has been given to man, he has received in the place of all these things the affection of pity, which is truly called humanity, by which we might mutually protect each other. For if a man were rendered savage by the sight of another man, which we see happen in the case of those animals which are of a solitary nature, there would be no society among men, no care or system in the building of cities; and thus life would not even be safe, since the weakness of men would both be exposed to the attacks of the other animals, and they would rage among themselves after the manner of wild beasts. Nor is his madness less in other things. For what can be said respecting him who asserted that snow was black? How naturally it followed, that he should also assert that pitch was white! This is he who said that he was born for this purpose, that he might behold the heaven and the sun, who beheld nothing on the earth when the sun was shining. Xenophanes most foolishly believed mathematicians who said that the orb of the moon was eighteen times larger than the earth; and, as was consistent with this folly, he said that within the concave surface of the moon there was another earth, and that there another race of men live in a similar manner to that in which we live on this earth. Therefore these lunatics have another moon, to hold forth to them a light by night, as this does to us. And perhaps this globe of ours may be a moon to another earth below this. Seneca says that there was one among the Stoics who used to deliberate whether he should assign to the sun also its own inhabitants; he acted foolishly in doubting. For what injury would he have inflicted if he had assigned them? But I believe the heat deterred him, so as not to imperil so great a multitude; lest, if they should perish through excessive heat, so great a calamity should be said to have happened by his fault. |
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65. Diogenes Laertius, Lives of The Philosophers, 7.111, 10.76-10.77, 10.139 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •climacus, christian ascetic, love for god bestows or is apatheia •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two •scorn gods, ; ridicule christian beliefs Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 76; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 | 7.111. They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself. 10.76. Subsequently whole tribes adopted their own special names, in order that their communications might be less ambiguous to each other and more briefly expressed. And as for things not visible, so far as those who were conscious of them tried to introduce any such notion, they put in circulation certain names for them, either sounds which they were instinctively compelled to utter or which they selected by reason on analogy according to the most general cause there can be for expressing oneself in such a way.Nay more: we are bound to believe that in the sky revolutions, solstices, eclipses, risings and settings, and the like, take place without the ministration or command, either now or in the future, of any being who at the same time enjoys perfect bliss along with immortality. 10.77. For troubles and anxieties and feelings of anger and partiality do not accord with bliss, but always imply weakness and fear and dependence upon one's neighbours. Nor, again, must we hold that things which are no more than globular masses of fire, being at the same time endowed with bliss, assume these motions at will. Nay, in every term we use we must hold fast to all the majesty which attaches to such notions as bliss and immortality, lest the terms should generate opinions inconsistent with this majesty. Otherwise such inconsistency will of itself suffice to produce the worst disturbance in our minds. Hence, where we find phenomena invariably recurring, the invariableness of the recurrence must be ascribed to the original interception and conglomeration of atoms whereby the world was formed. 10.139. [A blessed and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others result uniformly from the continuous influx of similar images directed to the same spot and in human form.]Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together. |
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| 66. Cyprian, Letters, 30, 20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 138 |
| 67. Cyprian, Letters, 30, 20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 138 |
68. Eusebius of Caesarea, Life of Constantine, 1.11.1, 1.46, 4.5.2, 4.7.1-4.7.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •christian god Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 104 | 1.46. Thus the emperor in all his actions honored God, the Controller of all things, and exercised an unwearied oversight over His churches. And God requited him, by subduing all barbarous nations under his feet, so that he was able everywhere to raise trophies over his enemies: and He proclaimed him as conqueror to all mankind, and made him a terror to his adversaries: not indeed that this was his natural character, since he was rather the meekest, and gentlest, and most benevolent of men. |
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| 69. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 70. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 71. Origen, Commentary On Romans, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
72. Origen, Commentary On John, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 99 | 1.6. Now the Gospels are four. These four are, as it were, the elements of the faith of the Church, out of which elements the whole world which is reconciled to God in Christ is put together; as Paul says, 2 Corinthians 5:19 God was in Christ, reconciling the world to Himself; of which world Jesus bore the sin; for it is of the world of the Church that the word is written, John 1:29 Behold the Lamb of God which takes away the sin of the world. The Gospels then being four, I deem the first fruits of the Gospels to be that which you have enjoined me to search into according to my powers, the Gospel of John, that which speaks of him whose genealogy had already been set forth, but which begins to speak of him at a point before he had any genealogy. For Matthew, writing for the Hebrews who looked for Him who was to come of the line of Abraham and of David, says: Matthew 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. And Mark, knowing what he writes, narrates the beginning of the Gospel; we may perhaps find what he aims at in John; in the beginning the Word, God the Word. But Luke, though he says at the beginning of Acts, The former treatise did I make about all that Jesus began to do and to teach, yet leaves to him who lay on Jesus' breast the greatest and completest discourses about Jesus. For none of these plainly declared His Godhead, as John does when he makes Him say, I am the light of the world, I am the way and the truth and the life, I am the resurrection, I am the door, I am the good shepherd; and in the Apocalypse, I am the Alpha and the Omega, the beginning and the end, the first and the last. We may therefore make bold to say that the Gospels are the first fruits of all the Scriptures, but that of the Gospels that of John is the first fruits. No one can apprehend the meaning of it except he have lain on Jesus' breast and received from Jesus Mary to be his mother also. Such an one must he become who is to be another John, and to have shown to him, like John, by Jesus Himself Jesus as He is. For if Mary, as those declare who with sound mind extol her, had no other son but Jesus, and yet Jesus says to His mother, Woman, behold your son, John 19:26 and not Behold you have this son also, then He virtually said to her, Lo, this is Jesus, whom you bore. Is it not the case that every one who is perfect lives himself no longer, Galatians 2:20 but Christ lives in him; and if Christ lives in him, then it is said of him to Mary, Behold your son Christ. What a mind, then, must we have to enable us to interpret in a worthy manner this work, though it be committed to the earthly treasure-house of common speech, of writing which any passer-by can read, and which can be heard when read aloud by any one who lends to it his bodily ears? What shall we say of this work? He who is accurately to apprehend what it contains should be able to say with truth, We have the mind of Christ, that we may know those things which are bestowed on us by God. It is possible to quote one of Paul's sayings in support of the contention that the whole of the New Testament is Gospel. He writes in a certain place: Romans 2:16 According to my Gospel. Now we have no written work of Paul which is commonly called a Gospel. But all that he preached and said was the Gospel; and what he preached and said he was also in the habit of writing, and what he wrote was therefore Gospel. But if what Paul wrote was Gospel, it follows that what Peter wrote was also Gospel, and in a word all that was said or written to perpetuate the knowledge of Christ's sojourn on earth, and to prepare for His second coming, or to bring it about as a present reality in those souls which were willing to receive the Word of God as He stood at the door and knocked and sought to come into them. |
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73. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •christians, “godless,” Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 172| 63b. מן החטא מקרי ליה רב יהודה לרב יצחק בריה (קהלת ז, כו) ומוצא אני מר ממות את האשה א"ל כגון מאן כגון אמך,והא מתני ליה רב יהודה לרב יצחק בריה אין אדם מוצא קורת רוח אלא מאשתו ראשונה שנאמר (משלי ה, יח) יהי מקורך ברוך ושמח מאשת נעוריך וא"ל כגון מאן כגון אמך מתקיף תקיפא ועבורי מיעברא במלה,היכי דמי אשה רעה אמר אביי מקשטא ליה תכא ומקשטא ליה פומא רבא אמר מקשטא ליה תכא ומהדרא ליה גבא,אמר רבי חמא בר חנינא כיון שנשא אדם אשה עונותיו מתפקקין שנאמר (משלי יח, כב) מצא אשה מצא טוב ויפק רצון מה' במערבא כי נסיב אינש איתתא אמרי ליה הכי מצא או מוצא מצא דכתיב מצא אשה מצא טוב מוצא דכתיב ומוצא אני מר ממות את האשה,אמר רבא אשה רעה מצוה לגרשה דכתיב (משלי כב, י) גרש לץ ויצא מדון וישבות דין וקלון ואמר רבא אשה רעה וכתובתה מרובה צרתה בצדה דאמרי אינשי בחברתה ולא בסילתא ואמר רבא קשה אשה רעה כיום סגריר שנאמר (משלי כז, טו) דלף טורד ביום סגריר ואשת מדינים נשתוה,ואמר רבא בא וראה כמה טובה אשה טובה וכמה רעה אשה רעה כמה טובה אשה טובה דכתיב מצא אשה מצא טוב אי בגוה משתעי קרא כמה טובה אשה טובה שהכתוב משבחה אי בתורה משתעי קרא כמה טובה אשה טובה שהתורה נמשלה בה כמה רעה אשה רעה דכתיב ומוצא אני מר ממות את האשה אי בגוה משתעי קרא כמה רעה אשה רעה שהכתוב מגנה אי בגיהנם משתעי קרא כמה רעה אשה רעה שגיהנם נמשלה בה,(ירמיהו יא, יא) הנני מביא רעה אשר לא יוכלו לצאת ממנה אמר רב נחמן אמר רבה בר אבוה זו אשה רעה וכתובתה מרובה (איכה א, יד) נתנני ה' בידי לא אוכל קום אמר רב חסדא אמר מר עוקבא בר חייא זו אשה רעה וכתובתה מרובה במערבא אמרו זה שמזונותיו תלוין בכספו,(דברים כח, לב) בניך ובנותיך נתונים לעם אחר אמר רב חנן בר רבא אמר רב זו אשת האב (דברים לב, כא) בגוי נבל אכעיסם אמר רב חנן בר רבא אמר רב זו אשה רעה וכתובתה מרובה רבי אליעזר אומר אלו הצדוקים וכן הוא אומר (תהלים יד, א) אמר נבל בלבו אין אלהים וגו',במתניתא תנא אלו אנשי ברבריא ואנשי מרטנאי שמהלכין ערומים בשוק שאין לך משוקץ ומתועב לפני המקום יותר ממי שמהלך בשוק ערום רבי יוחנן אמר אלו חברים אמרו ליה לר' יוחנן אתו חברי לבבל שגא נפל אמרו ליה מקבלי שוחדא תריץ יתיב,גזרו על ג' מפני ג' גזרו על הבשר מפני המתנות גזרו על המרחצאות מפני הטבילה,קא מחטטי שכבי מפני ששמחים ביום אידם שנאמר (שמואל א יב, טו) והיתה יד ה' בכם ובאבותיכם אמר רבה בר שמואל זו חטוטי שכבי דאמר מר בעון חיים מתים מתחטטין,א"ל רבא לרבה בר מארי כתיב (ירמיהו ח, ב) לא יאספו ולא יקברו לדומן על פני האדמה יהיו וכתיב (ירמיהו ח, ג) ונבחר מות מחיים אמר ליה נבחר מות לרשעים שלא יחיו בעולם הזה ויחטאו ויפלו בגיהנם,כתוב בספר בן סירא אשה טובה מתנה טובה לבעלה וכתיב טובה בחיק ירא אלהים תנתן אשה רעה צרעת לבעלה מאי תקנתיה יגרשנה ויתרפא מצרעתו אשה יפה אשרי בעלה מספר ימיו כפלים,העלם עיניך מאשת חן פן תלכד במצודתה אל תט אצל בעלה למסוך עמו יין ושכר כי בתואר אשה יפה רבים הושחתו ועצומים כל הרוגיה רבים היו פצעי רוכל המרגילים לדבר ערוה כניצוץ מבעיר גחלת ככלוב מלא עוף כן בתיהם מלאים מרמה,אל תצר צרת מחר כי לא תדע מה ילד יום שמא מחר בא ואיננו נמצא מצטער על העולם שאין שלו מנע רבים מתוך ביתך ולא הכל תביא ביתך רבים יהיו דורשי שלומך גלה סוד לאחד מאלף,אמר רבי אסי אין בן דוד בא עד שיכלו כל הנשמות שבגוף שנאמר (ישעיהו נז, טז) כי רוח מלפני יעטוף ונשמות אני עשיתי תניא רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר (בראשית ט, ו) שופך דם האדם באדם דמו ישפך וכתיב בתריה ואתם פרו ורבו,רבי יעקב אומר כאילו ממעט הדמות שנאמר (בראשית ט, ו) כי בצלם אלהים עשה את האדם וכתיב בתריה ואתם פרו וגו' בן עזאי אומר כאילו שופך דמים וממעט הדמות שנאמר ואתם פרו ורבו,אמרו לו לבן עזאי יש נאה דורש ונאה מקיים נאה מקיים ואין נאה דורש ואתה נאה דורש ואין נאה מקיים אמר להן בן עזאי ומה אעשה שנפשי חשקה בתורה אפשר לעולם שיתקיים על ידי אחרים,תניא אידך רבי אליעזר אומר כל מי שאין עוסק בפריה ורביה כאילו שופך דמים שנאמר שופך דם האדם וסמיך ליה ואתם פרו וגו' רבי אלעזר בן עזריה אומר כאילו ממעט הדמות בן עזאי אומר וכו' אמרו לו לבן עזאי יש נאה דורש וכו',ת"ר (במדבר י, לו) ובנחה יאמר שובה ה' רבבות אלפי ישראל | 63b. b from sin. /b We should therefore show our gratitude to them. The Gemara cites a related incident: b Rav Yehuda /b was b teaching /b Torah b to Rav Yitzḥak, his son, /b and they encountered the verse: b “And I find more bitter than death the woman” /b (Ecclesiastes 7:26). His son b said to him: For example, whom? /b His father replied: b For example, your mother. /b ,The Gemara asks: b Didn’t Rav Yehuda teach Rav Yitzḥak, his son, /b the following i baraita /i : b A man finds peace of mind only with his first wife, as it is stated: “Let your fountain be blessed, and have joy from the wife of your youth” /b (Proverbs 5:18), b and /b his son b said to him: For example, whom, /b and his father responded in this case as well: b For example, your mother. /b This indicates that Rav Yehuda did find peace of mind with his wife. The Gemara answers: She was aggressive and b forceful, but /b she was b easily appeased. /b ,The Gemara asks: b What are the circumstances /b when a woman is considered b a bad wife? Abaye said: She arranges a table for him and arranges /b her b mouth for him /b at the same time. In other words, although she prepares food for him, she verbally abuses him while he eats. b Rava said: She arranges a table for him and /b then b turns /b her b back to him, /b displaying her lack of interest in his company., b Rabbi Ḥama bar Ḥanina said: Once a man marries a woman his iniquities crumble [ i mitpakekin /i ], as it is stated: “Whoever finds a wife finds good, and obtains [ i veyafek /i ] favor of the Lord” /b (Proverbs 18:22). b In the West, /b i.e., Eretz Yisrael, b when a man married a woman they would say to him as follows: i Matza /i or i motze /i ? /b In other words, they would ask the groom if the appropriate passage for his wife is that verse, which begins with the word b i matza /i , as it is written: Whoever finds [ i matza /i ] a wife finds good, /b or whether the more appropriate verse is the one beginning with the word b i motze /i , as it is written: “And I find [ i motze /i ] more bitter than death the woman” /b (Ecclesiastes 7:26)., b Rava said: It is a mitzva to divorce a bad wife, as it is written: “Cast out the scorner and contention will depart; strife and shame will cease” /b (Proverbs 22:10). b And Rava said: A bad wife whose marriage contract /b settlement b is /b too b large /b for her husband to pay in the event of a divorce, b her rival wife is at her side. /b In other words, the only way for him to improve matters is to take another wife. b As people say /b in the well-known adage: The way to trouble a woman is b with her peer and not with a thorn. And Rava said: A bad wife is as troublesome as a day of heavy rain, as it is stated: “A continual dropping on a very rainy day and a contentious woman are alike” /b (Proverbs 27:15)., b And Rava said: Come and see how good a good wife is and how bad a bad wife is. How good is a good wife? As it is written: Whoever finds a wife finds good. If the verse speaks of her, /b a wife, this demonstrates b how good a good wife is, as the Bible praises her. If the verse speaks /b metaphorically b of the Torah, /b it nevertheless indicates b how good a good wife is, as the Torah is compared to her. /b Conversely, b how bad is a bad wife? As it is written: “And I find more bitter than death the woman.” If the verse speaks of her, /b this demonstrates b how bad a bad wife is, as the Bible condemns her. If the verse speaks /b metaphorically b of Gehenna, /b it still demonstrates b how bad a bad wife is, as Gehenna is compared to her. /b ,The Gemara cites further statements on the same issue. The verse states: b “Behold, I will bring evil upon them, which they shall not be able to escape” /b (Jeremiah 11:11). b Rav Naḥman said /b that b Rabba bar Avuh said: This is a bad wife whose marriage contract is large. /b Similarly, with regard to the verse: b “The Lord has given me into the hands of those against whom I cannot stand” /b (Lamentations 1:14), b Rav Ḥisda said /b that b Mar Ukva bar Ḥiyya said: This is a bad wife whose marriage contract is large. In the West, /b Eretz Yisrael, b they said this /b verse is referring to one b whose food is dependent on his money. /b He is forced to purchase his food with cash, as he does not possess land of his own.,With regard to the verse: b “Your sons and your daughters shall be given to another people” /b (Deuteronomy 28:32), b Rav Ḥa bar Rava said /b that b Rav said: This is /b a reference to the children’s b father’s wife, /b their stepmother. With regard to the verse: b “I will provoke them with a vile nation” /b (Deuteronomy 32:21), b Rav Ḥa bar Rava said /b that b Rav said: This is a bad wife whose marriage contract is large. Rabbi Eliezer says /b that b these are apostates, and so too /b the verse b states: “The vile man has said in his heart: There is no God, /b they have dealt corruptly” (Psalms 14:1), which proves that an apostate is called vile., b It was taught in a i baraita /i /b with regard to the verse: “I will provoke them with a vile nation,” that b these are the inhabitants of Barbarya and the inhabitants of Martenai, who walk naked in the marketplace, as none is more despised and abominable before the Omnipresent than one who walks naked in the marketplace. Rabbi Yoḥa said: These are /b the b i Ḥabbarim /i , /b a sect of Persian priests. The Gemara relates: When b they said to Rabbi Yoḥa: /b The b i Ḥabbarim /i have come to Babylonia, he shuddered and fell /b of his chair, out of concern for the Jews living there. b They said to him: /b There is a way to deal with their persecution, as b they accept bribes. /b Upon hearing that not all was lost, b he straightened himself /b and b sat /b in his place once again.,Apropos the i Ḥabbarim /i , the Gemara cites the following statement of the Sages: The i Ḥabbarim /i were able to b issue decrees against /b the Jewish people with regard to b three /b matters, b due to three /b transgressions on the part of the Jewish people. b They decreed against meat, /b i.e., they banned ritual slaughter, b due to /b the failure of the Jewish people to give the priests b the gifts /b of the foreleg, the jaw, and the maw. b They decreed against /b Jews bathing in b bathhouses, due to /b their neglect of ritual b immersion. /b ,Third, b they exhumed the dead /b from their graves b because /b the Jews b rejoice on /b the b holidays /b of the gentiles, b as it is stated: “Then shall the hand of the Lord be against you and against your fathers” /b (I Samuel 12:15). b Rabba bar Shmuel said: This /b verse is referring to b exhuming the dead, /b which upsets both the living and the dead, b as the Master said: /b Due b to the iniquity of the living, the dead are exhumed. /b , b Rava said to Rabba bar Mari: It is written: “They shall not be gathered nor buried; they shall be for dung upon the face of the earth” /b (Jeremiah 8:2), b and it is written: “And death shall be chosen rather than life” /b (Jeremiah 8:3). If death will be so indecent that their bodies will not even be buried, why would people choose death over life? Rabba bar Mari b said to him: /b The latter verse does not refer to the previously described state of affairs, but rather it means: b Death is preferable for the wicked, /b as it is better b that they not live in this world and sin and /b consequently b descend into Gehenna. /b ,The Gemara cites more statements concerning women. b It is written in the book of Ben Sira: A good wife is a good gift for her husband. And it is written: A good one will be placed in the bosom of a God-fearing man; a bad wife is a plague to her husband. What is his remedy? He should divorce her and he will be cured of his plague. A beautiful wife, happy is her husband; the number of his days are doubled. /b His pleasure in her beauty makes him feel as though he has lived twice as long., b Turn your eyes from a graceful woman /b who is married to another man, b lest you be caught in her trap. Do not turn to her husband to mix wine and strong drink with him, /b which can lead to temptation. b For on /b account of b the countece of a beautiful woman many have been destroyed, and her slain is a mighty host. /b Furthermore, b many have been the wounded peddlers. /b This is referring to men who travel from place to place to sell women’s jewelry. Their frequent dealings with women lead their husbands to harm the peddlers. b Those who accustom /b themselves b to licentious matters are like a spark that ignites a coal. As a cage is full of birds, so are their houses full of deceit. /b ,The Gemara quotes additional statements from the book of Ben Sira: b Do not suffer from tomorrow’s trouble, /b that is, do not worry about problems that might arise in the future, b as you do not know what a day will bring. Perhaps /b when b tomorrow comes, /b the individual who was so worried will b not /b be among the living, and b he /b was b consequently upset over a world that is not his. Prevent a crowd from inside your house, /b do not let many people enter, b and do not /b even b bring all /b your friends into b your house. /b Make sure, however, that b a crowd seeks your welfare, /b and that you have many allies. b Reveal a secret to /b only b one in a thousand, /b since most people are unable to keep a secret., b Rabbi Asi said: The /b Messiah, b son of David, will not come until all the souls of the body have been finished, /b i.e., until all souls that are destined to inhabit physical bodies will do so. b As it is stated: “For the spirit that enwraps itself is from Me, and the souls that I have made” /b (Isaiah 57:16). b It is taught /b in a i baraita /i that b Rabbi Eliezer says: Anyone who does not engage in /b the mitzva to be b fruitful and multiply /b is considered b as though he sheds blood, as it is stated: “Whoever sheds the blood of man, by man shall his blood be shed” /b (Genesis 9:6), b and it is written /b immediately b afterward: “And you, be fruitful and multiply” /b (Genesis 9:7)., b Rabbi Ya’akov says: It is as though he diminishes the /b Divine b Image, as it is stated: “For in the image of God He made man” /b (Genesis 9:6), b and it is written /b immediately b afterward: “And you, be fruitful /b and multiply” (Genesis 9:7). b Ben Azzai says: /b It is b as though he sheds blood and /b also b diminishes the /b Divine b Image, as it is stated: “And you, be fruitful and multiply,” /b after the verse that alludes to both shedding blood and the Divine Image., b They said to ben Azzai: There /b is a type of scholar who b expounds well and fulfills /b his own teachings b well, /b and another who b fulfills well and does not expound well. But you, /b who have never married, b expound well /b on the importance of procreation, b and /b yet b you do not fulfill well /b your own teachings. b Ben Azzai said to them: What shall I do, as my soul yearns for Torah, /b and I do not wish to deal with anything else. b It is possible for the world to be maintained by others, /b who are engaged in the mitzva to be fruitful and multiply., b It is /b similarly b taught /b in b another /b i baraita /i that b Rabbi Eliezer says: Anyone who does not engage in /b the mitzva to be b fruitful and multiply /b is considered b as though he sheds blood, as it is stated: “Whoever sheds the blood of man,” and /b it is stated b near it: “And you, be fruitful /b and multiply.” b Rabbi Elazar ben Azarya says: /b It is b as though he diminishes the /b Divine b Image. Ben Azzai says: /b It is as though he both sheds blood and diminishes the Divine Image. b They said to ben Azzai: There is /b a type of scholar who b expounds well, etc. /b , b The Sages taught /b with regard to the mitzva to be fruitful and multiply: b “And when it rested, he would say: Return, Lord, to the ten thousands of the thousands of Israel” /b (Numbers 10:36). |
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| 74. Symmachus, Relationes, 3.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 14 |
| 75. Libanius, Letters, 2.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 133, 138 |
| 76. Evagrius, On Discrimination In Respect of Passions And Thoughts, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 367 |
| 77. Victor, De Caesaribus, 40.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christian god Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 104 |
| 78. John Chrysostom, De Incomprehensibili Dei Natura (= Contra Anomoeos, Homiliae 15), 4.391 (4th cent. CE - 5th cent. CE) Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 287 |
| 79. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 131 |
| 80. Julian (Emperor), Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 129 |
| 81. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 14, 15 |
| 82. Augustine, Contra Adversarium Legis Et Prophetarum, 20.40 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gloating, god (christian), paenitentia of Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 180 |
| 83. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 14, 15 |
| 84. Basil of Caesarea, Letters, 269, 6, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 85. Augustine, The City of God, 22.8.10-22.8.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •dreams (in late antique and medieval christian literature), augustine, on the city of god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786 |
| 86. Evagrius Ponticus, Praktikos, 35, 38, 43, 56, 81, 84, 87, 89, 91, 59 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 367 |
| 87. Evagrius Ponticus, On Evil Thoughts, 2, 24 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 367 |
| 88. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 14, 15 |
89. Ammianus Marcellinus, History, 14.6.3-14.6.6, 16.10, 18.7.7, 21.2.5, 22.10.7, 25.10.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ •numen, of christian god •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 130; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 266; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 14 | 14.6.3. At the time when Rome first began to rise into a position of world-wide splendour, destined to live so long as men shall exist, in order that she might grow to a towering stature, Virtue and Fortune, ordinarily at variance, formed a pact of eternal peace; for if either one of them had failed her, Rome had not come to complete supremacy. 14.6.4. Her people, from the very cradle to the end of their childhood, The same figure is used by Florus, Introd. 4 ff. ( L.C.L. , pp. 6 ff.). a period of about three hundred years, carried on wars about her walls. Then, entering upon adult life, after many toilsome wars, they crossed the Alps and the sea. Grown to youth and manhood, from every region which the vast globe includes, they brought back laurels and triumphs. And now, declining into old age, and often owing victory to its name alone, it has come to a quieter period of life. 14.6.5. Thus the venerable city, after humbling the proud necks of savage nations, and making laws, the everlasting foundations and moorings of liberty, like a thrifty parent, wise and wealthy, has entrusted the management of her inheritance to the Caesars, as to her children. 14.6.6. And although for some time the tribes The thirty-five tribes into which the Roman citizens were divided. have been inactive and the centuries The comitia centuriata. at peace, and there are no contests for votes but the tranquillity of Numa’s time has returned, yet throughout all regions and parts of the earth she is accepted as mistress and queen; everywhere the white hair of the senators and their authority are revered and the name of the Roman people is respected and honoured. 18.7.7. While these preparations were being hastened, Sabinianus, that splendid choice of course, ironical. of a leader in a deadly war, when every moment should have been seized to avert the common dangers, amid the tombs of Edessa, as if he had nothing to fear when he had made his peace with the dead, and acting with the wantonness of a life free from care, in complete inaction was being entertained by his soldiers with a pyrrhic dance, These were originally war dances in armour, but their scope was extended to pantomime of all kinds; see Suet., Nero , 12, 1 and 2. in which music accompanied the gestures of the performers— conduct ominous both in itself and in its occasion, since we learn that these and similar things that are ill-omened in word and deed ought to be avoided by every good man as time goes on as foreboding coming troubles. 21.2.5. And in order temporarily to conceal this, on the day of the festival which the Christians celebrate in the month of January and call the Epiphany, It was celebrated on January 6th, to commemorate the appearance of Christ to the magi who came from the East with gifts. The Orientals for a long time believed that it was the date of His birth and baptism. he went to their church, and departed after offering a prayer to their deity in the usual manner. 22.10.7. For after many other things, he also corrected some of the laws, removing ambiguities, so that they showed clearly what they demanded or forbade to be done. But this one thing was inhumane, and ought to be buried in eternal silence, namely, that he forbade teachers of rhetoric and literature to practise their profession, if they were followers of the Christian religion. 25.10.5. Though in excessive haste to leave that place, he determined to adorn the tomb of Julian, See 9, 12, above. According to Zonaras and others, Julian’s body was later taken to Constantinople. situated just outside the walls on the road which leads to the passes of Mount Taurus. But his remains and ashes, if anyone then showed sound judgement, ought not to be looked on by the Cydnus, Cf. Curt. iii. 4, 8. although it is a beautiful and clear stream, but to perpetuate the glory of his noble deeds they should be laved by the Tiber, which cuts through the eternal city and flows by the memorials of the deified emperors of old. |
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| 90. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389, 393 |
| 91. Epiphanius, Panarion, 32.6.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19 |
| 92. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 14, 15 |
| 93. Ambrose, Letters, 72.7, 73.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 14, 15 |
| 94. Gregory of Nazianzus, De Vita Sua, 115-117, 267-268, 270-271, 269 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 142 |
| 95. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 96. Basil of Caesarea, Letters, 269, 6, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393 |
| 97. Justinian, Codex Justinianus, 3.1.12 (5th cent. CE - 6th cent. CE) Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 300 |
| 98. Zosimus, New History, 4.3.2-4.3.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 141 |
| 99. Theodosius Ii Emperor of Rome, Theodosian Code, 5.5, 13.3.5, 16.1.2-16.1.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 143 |
| 100. Gregory of Tours, Liber De Passione Et Virtutibus Sancti Iuliani Martyris, 23, 9, 47 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786 |
| 101. Gregory of Tours, Liber In Gloria Confessorum, 94 (6th cent. CE - 6th cent. CE) Tagged with subjects: •dreams (in late antique and medieval christian literature), augustine, on the city of god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786 |
| 102. Gregory of Tours, Liber In Gloria Martyrum, 5 (6th cent. CE - 6th cent. CE) Tagged with subjects: •dreams (in late antique and medieval christian literature), augustine, on the city of god Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786 |
| 105. Gregory of Nazianzus, Poemata Arcana, 6.27-6.35, 7.122-7.129 Tagged with subjects: •christianity, god Found in books: Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 79 |
| 106. Panegyric To Theodosius, Panegyric To Theodosius, 47.3 Tagged with subjects: •christians, ‘soldiers of god/christ’ Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 14 |
| 107. Marcellus, De Medicamentis Liber, 8.193 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283 |
| 109. Papyri, P.Prag., 1.6.1-1.6.5 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 288 |
| 110. Gregory of Nazianzus, Or., 43.22.2 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 133 |
| 111. Nemesius, On The Nature of Man, None Tagged with subjects: •climacus, christian ascetic, love for god bestows or is apatheia •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 112. Epigraphy, Ig I³, 873 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 106 |
| 113. Epitome Historiae Tripartitae, Epitome Historiae Tripartitae, 3.204 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 133 |
| 114. Gregory of Nazianzus, Epitaphia, 5 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 133 |
| 115. Hier. H., Chron., None Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 130 |
| 116. Thdt., H.E., 5.8, 5.21.1, 5.40.1 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 138, 143 |
| 117. Anon., Apocr. Ezek., 1.4, 6.2 Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290 |
| 118. Soz., H.E., 6.17.1, 7.7.49, 7.15 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 133, 138, 143 |
| 119. Bas., Ep., 336.1 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 138 |
| 120. George of Alexandria, Life of John Chrysostom, 4.12, 4.15, 4.19, 4.22, 4.25, 4.31, 4.39-4.41, 4.53-4.55, 4.57-4.59, 4.98, 4.102, 4.113-4.115, 4.123-4.129, 4.135-4.163, 4.184-4.192, 4.201-4.202, 4.219, 4.238, 4.313-4.319, 4.335-4.341 Tagged with subjects: •christians, servants/slaves of god •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 140, 141 |
| 121. Eunap., Vs, 12.1.3-12.1.4 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 133 |
| 122. Epigraphy, I. Ancyra 2, 378, 500, 371 Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 298 |
| 123. Anon., T. Sol., 5.9, 13.6, 18.7-18.8 Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290 |
| 124. Anon., Syn. Eccl. Cpl., None Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 308 |
| 125. Socr., H.E., 4.26.6, 5.8.18 Tagged with subjects: •christian, critique of traditional gods Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 133, 138 |
| 127. Homerus, Parisina, 269 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283 |
| 128. Epigraphy, Avp, 63 Tagged with subjects: •christianity, ‘blessing god’ in •christianity, ‘saving god’ in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8 |
| 129. Manuscripts, Royal 16 C., None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 290 |
| 130. Pseudo‐Makarios, Logia, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 131. Lactantius, Ep.Ad Pentad., None Tagged with subjects: •climacus, christian ascetic, love for god bestows or is apatheia •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 132. Gregory of Nyssa, Commentary On The Song of Songs (Pg 44), None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 388 |
| 134. John Climacus, Ladder, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 135. Pseudo‐Nilus =Evagrius, Sentences To The Monks, None Tagged with subjects: •climacus, christian ascetic, love for god bestows or is apatheia •love, love for god compatible with apatheia in clement and many christians, with various causal relations between the two Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 137. Philostratus The Athenian, Ad Quintum Fratrem, 2.15.2 Tagged with subjects: •gloating, god (christian), paenitentia of Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 180 |
| 138. Eutropius, Breviarium Historiae Romanae, 10.6.3, 10.6.7 Tagged with subjects: •christian god Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 104 |
| 139. Anon., Apocalypse of Moses, 40.2 Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 290 |
| 140. Anon., Antidotarium Bruxellense, §147 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 294 |
| 141. Epigraphy, Ig Iv, 128.57-128.78 Tagged with subjects: •christianity, ‘blessing god’ in •christianity, ‘saving god’ in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8 |
| 142. Epigraphy, Ig Ii, 4.199-4.203 Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 257; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8 |
| 143. Epigraphy, Cil, 6.1884, 11.8259 Tagged with subjects: •christian, representation of god Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 23 |
| 144. Asterius, Homilies, 11 Tagged with subjects: •christians, servants/slaves of god Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 307 |
| 145. Manuscripts, Cod. Paris, Bnf, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 289 |
| 146. Origen, Commentary On Joshua, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387 |
| 147. Papyri, P.Insinger, 31.19-31.23 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 200 |
| 148. Anon., Martyrdom of Fructuosus, 5 Tagged with subjects: •christian(s)/ity, love god Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 30 |
| 149. Eustathius, Commentarii Ad Homeri Iliadem, 4.226 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 295 |
| 150. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389 |
| 151. Romanus Melodus, Cantica, 36.13.2-36.13.3 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 294 |
| 152. Epigraphy, Icg, 1848-1852, 1882, 1884, 1887-1888, 1891-1893, 1895, 1897, 1899, 1901, 1908-1909, 1930, 1935, 1962, 1969, 1973, 1983, 1990, 2017, 2023, 2025, 2030-2031, 2066, 2078-2081, 2090, 2094, 2100, 2103, 2107, 2113, 2145, 2150, 2152-2153, 2160, 2184, 2193, 2214, 2218-2219, 2222, 2224, 2267, 4094, 4148-4149, 4153, 1885 Tagged with subjects: •nan Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 238, 320 |
153. Vergil, Aeneis, 6.550-6.551, 6.566-6.569, 6.637-6.678 Tagged with subjects: •scorn gods, ; ridicule christian beliefs Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 67 | 6.550. Aeneas through hell's portal moved, while sleep 6.551. Its warder buried; then he fled that shore 6.566. The vital essence. Willingly, alas! 6.567. They now would suffer need, or burdens bear, 6.568. If only life were given! But Fate forbids. 6.569. Around them winds the sad, unlovely wave 6.637. A feeble shout, or vainly opened wide 6.639. Here Priam's son, with body rent and torn, 6.640. Deiphobus Deïphobus is seen,—his mangled face, 6.641. His face and bloody hands, his wounded head 6.642. of ears and nostrils infamously shorn. 6.643. Scarce could Aeneas know the shuddering shade 6.644. That strove to hide its face and shameful scar; 6.645. But, speaking first, he said, in their own tongue: 6.646. “Deiphobus, strong warrior, nobly born 6.647. of Teucer's royal stem, what ruthless foe 6.648. Could wish to wreak on thee this dire revenge? 6.649. Who ventured, unopposed, so vast a wrong? 6.650. The rumor reached me how, that deadly night, 6.651. Wearied with slaying Greeks, thyself didst fall 6.652. Prone on a mingled heap of friends and foes. 6.653. Then my own hands did for thy honor build 6.654. An empty tomb upon the Trojan shore, 6.655. And thrice with echoing voice I called thy shade. 6.656. Thy name and arms are there. But, 0 my friend, 6.657. Thee could I nowhere find, but launched away, 6.658. Nor o'er thy bones their native earth could fling.” 6.659. To him the son of Priam thus replied: 6.660. “Nay, friend, no hallowed rite was left undone, 6.661. But every debt to death and pity due 6.662. The shades of thy Deiphobus received. 6.663. My fate it was, and Helen's murderous wrong, 6.664. Wrought me this woe; of her these tokens tell. 6.665. For how that last night in false hope we passed, 6.666. Thou knowest,—ah, too well we both recall! 6.667. When up the steep of Troy the fateful horse 6.668. Came climbing, pregt with fierce men-at-arms, 6.669. 't was she, accurst, who led the Phrygian dames 6.670. In choric dance and false bacchantic song, 6.671. And, waving from the midst a lofty brand, 6.672. Signalled the Greeks from Ilium 's central tower 6.673. In that same hour on my sad couch I lay, 6.674. Exhausted by long care and sunk in sleep, 6.675. That sweet, deep sleep, so close to tranquil death. 6.676. But my illustrious bride from all the house 6.677. Had stolen all arms; from 'neath my pillowed head 6.678. She stealthily bore off my trusty sword; |
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| 154. Hippiatrica, Theogonia, 278 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 290 |
| 155. Epigraphy, Ig Ii/Iii 3 4, 673 Tagged with subjects: •christianity, ‘blessing god’ in •christianity, ‘saving god’ in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8 |
| 156. Papyri, P. Hearst Medical (Berkeley, Bancroft Library, P. Hearst 1), 12-15, 11 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 290 |
| 157. Manuscripts, Cod. Mt. Athos, Mon. Meg. Lavras, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 288 |
| 158. Epigraphy, Igdop, 50 Tagged with subjects: •christianity, ‘blessing god’ in •christianity, ‘saving god’ in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8 |
| 159. Origen, Pg, None Tagged with subjects: •nan Found in books: Graver (2007), Stoicism and Emotion, 106 |
| 160. Nt, Matthew, 26.38-26.39 Tagged with subjects: •god, in christianity Found in books: Graver (2007), Stoicism and Emotion, 106 |
| 168. New Testament, Psalms, 41, 14 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 296 |
| 169. Manuscripts, Cod. Olympiotissa Mon.,, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 291 |
| 170. Nicolaus Cabasilas, Explicatio Divinae Liturgiae, 26.2 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 287 |
| 172. Basilius Caesariensis, Liturgia (Migne), 31.1636 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 287 |
| 173. Manuscripts, Cod. Vatican, Bav Gr., None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283 |
| 174. Manuscripts, Cod. Naples, Bn, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283 |
| 175. Manuscripts, Cod. Milan, Bna, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283 |
| 176. Manuscripts, Cod. Athens, Ebe, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 283 |
| 177. New Testament, Exodus, 14.19-14.21, 33.11 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 263 |
| 178. Anon., Jerusalem, Nli Heb., a b c d\n0 4°577.5.30 4°577.5.30 4°577 5 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 262, 263, 264 |
| 179. Anon., Cairo Genizah, T(Aylor)-S(Chechter) Ns, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 262 |
| 180. New Testament, Job, 38 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 200 |
| 181. Manuscripts, Cod. Athens, Bibl. Boul., None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 295 |
| 182. Anon., Ccag, 7.245-7.246, 12.29 Tagged with subjects: •god (jewish/christian) Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 294, 295 |
| 183. Manuscripts, Cod. Leiden, Ub, None Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 296 |
| 184. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 18.8 Tagged with subjects: •christian(s)/ity, love god Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 30 |
