| 1. Philo of Alexandria, Questions On Genesis, 1.29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346 |
2. New Testament, Mark, 7.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346| 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, | 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, |
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3. New Testament, Matthew, 15.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346| 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. | 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. |
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| 4. Clement of Alexandria, Miscellanies, 2.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 5. Porphyry, On Abstinence, 2.39.3, 2.40.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 6. Origen, Commentary On The Song of Songs, 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, 346 |
7. Origen, On First Principles, 3.1.4, 3.2.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348 | 3.1.4. If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering immediately what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them. 3.1.4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire. 3.2.4. With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, The thought of a man will make confession to You, and the rest of the thought shall observe to You a festival day. That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: If the spirit of the ruler rise up against you, leave not your place; for soundness restrains great offenses. The Apostle Paul also will bear testimony to the same point in the words: Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ. That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, Blessed is the man whose help is in You, O Lord, Your ascents (are) in his heart. And the apostle says that God put it into the heart of Titus. That certain thoughts are suggested to men's hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, and by the language of the prophet, where he says, And the angel who spoke in me answered. The book of the Shepherd declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his Epistle, where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed — the angels of God over the way of light, the angels of Satan over the way of darkness. We are not, however, to imagine that any other result follows from what is suggested to our heart, whether good or bad, save a (mental) commotion only, and an incitement instigating us either to good or evil. For it is quite within our reach, when a maligt power has begun to incite us to evil, to cast away from us the wicked suggestions, and to resist the vile inducements, and to do nothing that is at all deserving of blame. And, on the other hand, it is possible, when a divine power calls us to better things, not to obey the call; our freedom of will being preserved to us in either case. We said, indeed, in the foregoing pages, that certain recollections of good or evil actions were suggested to us either by the act of divine providence or by the opposing powers, as is shown in the book of Esther, when Artaxerxes had not remembered the services of that just man Mordecai, but, when wearied out with his nightly vigils, had it put into his mind by God to require that the annals of his great deeds should be read to him; whereon, being reminded of the benefits received from Mordecai, he ordered his enemy Haman to be hanged, but splendid honours to be conferred on him, and impunity from the threatened danger to be granted to the whole of the holy nation. On the other hand, however, we must suppose that it was through the hostile influence of the devil that the suggestion was introduced into the minds of the high priests and the scribes which they made to Pilate, when they came and said, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. The design of Judas, also, respecting the betrayal of our Lord and Saviour, did not originate in the wickedness of his mind alone. For Scripture testifies that the devil had already put it into his heart to betray Him. And therefore Solomon rightly commanded, saying, Keep your heart with all diligence. And the Apostle Paul warns us: Therefore we ought to give the more earnest heed to the things which we have heard, lest perhaps we should let them slip. And when he says, Neither give place to the devil, he shows by that injunction that it is through certain acts, or a kind of mental slothfulness, that room is made for the devil, so that, if he once enter our heart, he will either gain possession of us, or at least will pollute the soul, if he has not obtained the entire mastery over it, by casting on us his fiery darts; and by these we are sometimes deeply wounded, and sometimes only set on fire. Seldom indeed, and only in a few instances, are these fiery darts quenched, so as not to find a place where they may wound, i.e., when one is covered by the strong and mighty shield of faith. The declaration, indeed, in the Epistle to the Ephesians, We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, must be so understood as if we meant, I Paul, and you Ephesians, and all who have not to wrestle against flesh and blood: for such have to struggle against principalities and powers, against the rulers of the darkness of this world, not like the Corinthians, whose struggle was as yet against flesh and blood, and who had been overtaken by no temptation but such as is common to man. |
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| 8. Origen, Commentary On Matthew, 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, 346 |
| 9. Athanasius, Life of Anthony, None (3rd 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, 348 |
| 10. Origen, Fragments On Psalms 1-150, 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, 346, 348 |
| 11. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 12. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.12.34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346 |
| 13. Cassian, Institutiones, 6.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 14. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348 |
| 15. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348 |
| 16. Jerome, Commentary On Ezekiel, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348 |
| 17. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348 |
| 18. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348 |
| 19. Maximus The Confessor, Quaestiones Ad Thalassium , None (6th cent. CE - 7th cent. CE) Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 20. Pseudo‐John of Damascus, On The Virtues And The Vices, None Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
| 23. John Climacus, Ladder, 15.62 Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 346, 348 |
| 25. 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, 346 |
| 27. Pseudo‐Maximus, Centuries, None Tagged with subjects: •climacus, christian ascetic, first movements as bad thoughts Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 348 |
