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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

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subject book bibliographic info
confess, faith Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 146
confess/confession Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 85, 92, 211, 213
confessing, church Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 1
confessing, sin Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 126
confession Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 86, 87, 88, 97, 107
Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 37, 38, 44, 45, 46, 53
Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 59, 60, 86, 87, 242
Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111, 140, 141, 144
Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 96, 249, 291
Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 6, 198
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 51, 346, 351, 354, 361
Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 271
Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 196, 287, 288, 366
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 1, 19, 72, 75, 82, 134, 199, 221
Levison (2009), Filled with the Spirit, 233, 311, 349, 410, 412, 413, 420, 421, 424
Levison (2023), The Greek Life of Adam and Eve. 279, 404, 558, 678, 679, 802
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22, 32, 101, 105, 141, 144, 178, 204
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 163, 224
Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 207
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 191, 198, 209
Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 63, 77, 79, 84, 174, 175, 176, 283, 349, 350, 353
Schiffman (1983), Testimony and the Penal Code, 116, 120, 123, 130, 136
Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 217, 218, 220, 233
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 212
confession, adam, of Levison (2023), The Greek Life of Adam and Eve. 111, 112, 298, 404, 406, 714, 718, 720, 756, 781, 797, 847
confession, augsburg Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 4
confession, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71, 73
confession, basil of caesarea, on Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 99
confession, basil of caesarea, saint, on Champion (2022), Dorotheus of Gaza and Ascetic Education, 58, 59
confession, declarative, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 97, 99, 100
confession, dorotheus of gaza on, concreation Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 587
confession, dorotheus of gaza, on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 587
confession, epictetus, stoic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 218
confession, esther, of Levison (2023), The Greek Life of Adam and Eve. 309
confession, eve, of Levison (2023), The Greek Life of Adam and Eve. 5, 66, 119, 127, 204, 334, 404, 406, 448, 490, 522, 562, 637, 646, 678, 682, 713, 720, 791, 793, 794, 795, 796, 797, 798, 802, 833, 847, 859, 919, 1002, 1032, 1048
confession, false Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 186
confession, habituation, and self-examination and Champion (2022), Dorotheus of Gaza and Ascetic Education, 57, 58, 59, 60, 61, 62, 63, 64, 100, 123, 134, 142, 148, 151, 157, 158, 198, 199, 207, 208
confession, hiding of christian Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 142, 148, 196, 333, 334, 335, 352, 369, 380
confession, in satisfactio, dracontius Fielding (2017), Transformations of Ovid in Late Antiquity. 99, 100, 101, 102
confession, inscriptions, divination, greek and roman, anatolian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 28, 65, 266, 417, 460, 604
confession, interrogative, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 96, 97, 98
confession, issachar, of Levison (2023), The Greek Life of Adam and Eve. 372
confession, judith, of Levison (2023), The Greek Life of Adam and Eve. 432
confession, language of Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93, 94
confession, legal status of Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 129
confession, luke, jesuss messianic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 754, 780
confession, mark, jesuss messianic Bickerman and Tropper (2007), Studies in Jewish and Christian History, 731, 733, 734, 735, 740, 780
confession, martyrs Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 81, 86
confession, nature of Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 148, 156, 192
confession, of blandinas mistress Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 108
confession, of esther Levison (2023), The Greek Life of Adam and Eve. 309
confession, of faith in jesus Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 1, 136, 137, 253, 256, 257
confession, of faith in public, christian Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 415, 416, 417, 419, 420, 421, 446
confession, of faith in public, daniel Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 417
confession, of faith in public, hanina ben teradion Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 380
confession, of guilt Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 295
confession, of ignorance, cleanthes Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 149
confession, of ignorance, cleanthes, against socrates Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 168
confession, of ignorance, socrates Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 147, 149
confession, of ignorance, socrates, colotes against his Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 168
confession, of issachar Levison (2023), The Greek Life of Adam and Eve. 372
confession, of jeremiah Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
confession, of judas, sethian Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 43, 44, 247, 248, 249, 250, 251
confession, of judas, sethian gnosticism Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 43, 44
confession, of judith Levison (2023), The Greek Life of Adam and Eve. 432
confession, of love Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 777
confession, of martha canonical Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 23, 24, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 54, 55, 56, 300
confession, of perpetua Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 139
confession, of peter Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 23, 24, 34, 35, 54, 55, 56, 268
confession, of phaedra in hippolytus and, aphrodite Pucci (2016), Euripides' Revolution Under Cover: An Essay, 50, 51, 53, 54, 55, 57, 63, 149, 150
confession, of phaedra in hippolytus on, eros Pucci (2016), Euripides' Revolution Under Cover: An Essay, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 63, 67
confession, of ptolemaeus Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 88
confession, of sanctus Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 108, 109, 110
confession, of sin Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 20, 87, 201
Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 127, 128
Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 78, 79, 82, 85, 86
confession, of sins Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 329
confession, of slingerland, dixon, son-of-man, martyrs Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 86
confession, philodemus, epicurean Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 217
confession, plutarch of chaeroneia, middle platonist Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 218
confession, reverse Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 235, 242, 243
confession, rituals Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 206, 207, 208, 209
confession, seneca, the younger, stoic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 218
confession, seth, of Levison (2023), The Greek Life of Adam and Eve. 309
confession, stelai, healing, phrygian Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 506, 510, 512
confession, stelai, inscriptions, phrygian Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 506, 510, 512
confession, stelai, priests adolescent, and Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 127
confession, stele Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 27
confession, texts Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 125, 127, 130
confession, texts, confession, stelai Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 340, 341, 342, 343
confession, texts, maeonian Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 290, 291, 293, 295
confessiones, confessions, /, augustine, challenges in analyzing Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 352
confessiones, confessions, /, augustine, conversion narrative Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 215, 244, 245
confessiones, confessions, /, augustine, direct citations and interpretations of scripture in Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 358, 359, 360, 361, 362
confessiones, confessions, /, augustine, genre Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 348, 349
confessiones, confessions, /, augustine, in context of augustine’s developing thought Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 345, 347
confessiones, confessions, /, augustine, indirect allusions to scripture in Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 353, 355, 356, 357, 358, 363
confessions Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 73, 110, 135, 136, 197
confessions, augustine Hoenig (2018), Plato's Timaeus and the Latin Tradition, 24, 217, 227, 237
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 288
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 48, 251
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 64, 69, 70, 71, 72, 73, 74, 76, 79, 85
confessions, augustine of hippo Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10
confessions, augustine, st Van Nuffelen (2012), Orosius and the Rhetoric of History, 28, 89

List of validated texts:
29 validated results for "confession"
1. Septuagint, Tobit, 3.5, 3.11, 8.15, 13.10 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Confession • Confession, Eve, of • Confession, Judith, of • Judith, confession of • confession

 Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 75; Levison (2023), The Greek Life of Adam and Eve. 432, 678, 794; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 63

sup>
3.11 So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever.
8.15 Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
13.10 Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever.' ' None
2. Hebrew Bible, Deuteronomy, 6.8 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Confession • Confession, Eve, of

 Found in books: Levison (2009), Filled with the Spirit, 421; Levison (2023), The Greek Life of Adam and Eve. 795

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6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃'' None		sup>
6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes.'' None
3. Hebrew Bible, Exodus, 24.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Confession, Eve, of • confession

 Found in books: Levison (2023), The Greek Life of Adam and Eve. 522, 833; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 32

sup>
24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.'' None
4. Hebrew Bible, Genesis, 1.27 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Confession • Confession, Adam, of • confessions

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 136; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 221; Levison (2009), Filled with the Spirit, 424; Levison (2023), The Greek Life of Adam and Eve. 298

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1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃' ' None		sup>
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.' ' None
5. Hebrew Bible, Malachi, 1.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • confession

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 140; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 32

sup>
1.12 וְאַתֶּם מְחַלְּלִים אוֹתוֹ בֶּאֱמָרְכֶם שֻׁלְחַן אֲדֹנָי מְגֹאָל הוּא וְנִיבוֹ נִבְזֶה אָכְלוֹ׃'' None		sup>
1.12 But ye profane it, In that ye say: ‘The table of the LORD is polluted, And the fruit thereof, even the food thereof, is contemptible.’'' None
6. Hebrew Bible, Psalms, 51.2, 51.9, 51.12, 141.2 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Confession • Confession, Eve, of • confession • confession of sin

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 144; Levison (2023), The Greek Life of Adam and Eve. 802, 833; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 82

sup>
51.9 תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין׃
51.12 לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃
141.2 תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃' ' None		sup>
51.9 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.
51.12 Create me a clean heart, O God; and renew a stedfast spirit within me.
141.2 Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice.' ' None
7. Hebrew Bible, 1 Kings, 8.33, 8.35, 8.54 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Confession • Confession, of sin • confession of sin

 Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201; Levison (2023), The Greek Life of Adam and Eve. 679; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 78, 82

sup>
8.33 בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃
8.35 בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃' ' None		sup>
8.33 When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;
8.35 When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;' ' None
8. Hebrew Bible, Joshua, 5.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Confession, Adam, of • confession

 Found in books: Levison (2023), The Greek Life of Adam and Eve. 718; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 77

sup>
5.14 וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃'' None		sup>
5.14 And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’'' None
9. None, None, nan (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Confession • Jeremiah, confession of

 Found in books: Levison (2023), The Greek Life of Adam and Eve. 558; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 84
10. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Confession

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 351; Levison (2009), Filled with the Spirit, 424
11. Thucydides, The History of The Peloponnesian War, 8.68.1 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Legal profession • profession, professionalism

 Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 102; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 148

sup>
8.68.1 ἦν δὲ ὁ μὲν τὴν γνώμην ταύτην εἰπὼν Πείσανδρος, καὶ τἆλλα ἐκ τοῦ προφανοῦς προθυμότατα ξυγκαταλύσας τὸν δῆμον: ὁ μέντοι ἅπαν τὸ πρᾶγμα ξυνθεὶς ὅτῳ τρόπῳ κατέστη ἐς τοῦτο καὶ ἐκ πλείστου ἐπιμεληθεὶς Ἀντιφῶν ἦν ἀνὴρ Ἀθηναίων τῶν καθ’ ἑαυτὸν ἀρετῇ τε οὐδενὸς ὕστερος καὶ κράτιστος ἐνθυμηθῆναι γενόμενος καὶ ἃ γνοίη εἰπεῖν, καὶ ἐς μὲν δῆμον οὐ παριὼν οὐδ’ ἐς ἄλλον ἀγῶνα ἑκούσιος οὐδένα, ἀλλ’ ὑπόπτως τῷ πλήθει διὰ δόξαν δεινότητος διακείμενος, τοὺς μέντοι ἀγωνιζομένους καὶ ἐν δικαστηρίῳ καὶ ἐν δήμῳ πλεῖστα εἷς ἀνήρ, ὅστις ξυμβουλεύσαιτό τι, δυνάμενος ὠφελεῖν.'' None		sup>
8.68.1 The man who moved this resolution was Pisander, who was throughout the chief ostensible agent in putting down the democracy. But he who concerted the whole affair, and prepared the way for the catastrophe, and who had given the greatest thought to the matter, was Antiphon, one of the best men of his day in Athens ; who, with a head to contrive measures and a tongue to recommend them, did not willingly come forward in the assembly or upon any public scene, being ill-looked upon by the multitude owing to his reputation for talent; and who yet was the one man best able to aid in the courts, or before the assembly, the suitors who required his opinion. '' None
12. Hebrew Bible, Daniel, 6.11, 9.11, 9.13-9.14, 9.21 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Confession • Confession, Eve, of • confession • confession of sin

 Found in books: Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 107; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 75; Levison (2023), The Greek Life of Adam and Eve. 448, 919; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 77, 78

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6.11 וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃
9.11 וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃
9.13 כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃ 9.14 וַיִּשְׁקֹד יְהוָה עַל־הָרָעָה וַיְבִיאֶהָ עָלֵינוּ כִּי־צַדִּיק יְהוָה אֱלֹהֵינוּ עַל־כָּל־מַעֲשָׂיו אֲשֶׁר עָשָׂה וְלֹא שָׁמַעְנוּ בְּקֹלוֹ׃
9.21 וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃'' None		sup>
6.11 And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
9.11 Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.
9.13 As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth. 9.14 And so the LORD hath watched over the evil, and brought it upon us; for the LORD our God is righteous in all His works which He hath done, and we have not hearkened to His voice.
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.'' None
13. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Confession • Confession, Eve, of • Confession, Judith, of • Judith, confession of • confession

 Found in books: Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 87, 88, 97; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 96, 249; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 82; Levison (2023), The Greek Life of Adam and Eve. 432, 682
14. New Testament, 1 John, 2.22, 2.24, 3.23, 5.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Confession • Martha canonical, confession of • confession • faith in Jesus, confession of

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 144; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 31; Levison (2009), Filled with the Spirit, 410, 413, 420; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 137

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2.22 Τίς ἐστιν ὁ ψεύστης εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ χριστός; οὗτός ἐστιν ὁ ἀντίχριστος, ὁ ἀρνούμενος τὸν πατέρα καὶ τὸν υἱόν.
2.24 Ὑμεῖς ὃ ἠκούσατε ἀπʼ ἀρχῆς, ἐν ὑμῖν μενέτω· ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπʼ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ υἱῷ καὶ ἐν τῷ πατρὶ μενεῖτε.
3.23 καὶ αὕτη ἐστὶν ἡ ἐντολὴ αὐτοῦ, ἵνα πιστεύσωμεν τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ ἀγαπῶμεν ἀλλήλους, καθὼς ἔδωκεν ἐντολὴν ἡμῖν.
5.16 Ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ δώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον. ἔστιν ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ.'' None		sup>
2.22 Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son.
2.24 Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father.
3.23 This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. ' "
5.16 If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. "' None
15. New Testament, Acts, 1.14, 2.38, 7.55, 11.28, 13.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Confession • Mark, Jesuss messianic confession • baptismal confession • confession

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 734; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, 354; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199; Levison (2009), Filled with the Spirit, 233; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 63

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1.14 οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ Μαριὰμ τῇ μητρὶ τοῦ Ἰησοῦ καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ.
2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
7.55 ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,
11.28 ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου.
13.2 Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς.'' None		sup>
1.14 All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers.
2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.
7.55 But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
11.28 One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius.
13.2 As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them."'' None
16. New Testament, Apocalypse, 1.4, 5.9, 7.11, 11.16, 17.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Confession, Adam, of • Confession, Eve, of • Confessions, Christ in • Confessions, memory in • Confessions, truth in • Jesus Christ, in Confessions • Martha canonical, confession of • Peter, confession of • confession • confessions • faith in Jesus, confession of • memory, in Confessions

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 136; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 35; Grove (2021), Augustine on Memory, 50; Levison (2023), The Greek Life of Adam and Eve. 720; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 137; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 77

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1.4 ΙΩΑΝΗΣ ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ,
5.9 καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους,
7.11 καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ,
11.16 καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι οἱ ἐνώπιον τοῦ θεοῦ καθήμενοι ἐπὶ τοὺς θρόνους αὐτῶν ἔπεσαν ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ,
17.15 Καὶ λέγει μοιΤὰ ὕδαταἃ εἶδες, οὗ ἡ πόρνη κάθηται, λαοὶ καὶ ὄχλοι εἰσὶν καὶ ἔθνη καὶ γλῶσσαι.'' None		sup>
1.4 John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne;
5.9 They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation,
7.11 All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God,' "
11.16 The twenty-four elders, who sit before God's throne on their thrones, fell on their faces and worshiped God," 17.15 He said to me, "The waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages.'' None
17. New Testament, James, 5.14-5.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Confession • Confession, Eve, of • Confession, of sin • confession

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 144; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201; Levison (2023), The Greek Life of Adam and Eve. 678, 679

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5.14 ἀσθενεῖ τις ἐν ὑμῖν; προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπʼ αὐτὸν ἀλείψαντες ἐλαίῳ ἐν τῷ ὀνόματι τοῦ κυρίου· 5.15 καὶ ἡ εὐχὴ τῆς πίστεως σώσει τὸν κάμνοντα, καὶ ἐγερεῖ αὐτὸν ὁ κύριος· κἂν ἁμαρτίας ᾖ πεποιηκώς, ἀφεθήσεται αὐτῷ. 5.16 ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς ἁμαρτίας καὶ προσεύχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε.'' None		sup>
5.14 Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord, 5.15 and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. 5.16 Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective. '' None
18. New Testament, Galatians, 5.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • confession • confession, language of

 Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 191

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5.1 Τῇ ἐλευθερίᾳ ἡμᾶς Χριστὸς ἠλευθέρωσεν· στήκετε οὖν καὶ μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε.—'' None		sup>
5.1 Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. "" None
19. New Testament, Hebrews, 9.11-9.14, 10.25, 12.28, 13.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Confession • Confession, Eve, of • confession

 Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 199; Levison (2023), The Greek Life of Adam and Eve. 795; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22, 32; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 174, 175

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9.11 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως, 9.12 οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. 9.13 εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, 9.14 πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι.
10.25 μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν.
12.28 Διὸ βασιλείαν ἀσάλευτον παραλαμβάνοντες ἔχωμεν χάριν, διʼ ἧς λατρεύωμεν εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους,
13.15 διʼ αὐτοῦἀναφέρωμεν θυσίαν αἰνέσεωςδιὰ παντὸςτῷ θεῷ,τοῦτʼ ἔστινκαρπὸν χειλέωνὁμολογούντων τῷ ὀνόματι αὐτοῦ.'' None		sup>
9.11 But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 9.12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
10.25 not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. ' "
12.28 Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe, " 13.15 Through him, then, let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. '' None
20. New Testament, Romans, 1.20, 5.13, 8.22, 12.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Basil of Caesarea, saint, on confession • Confession • Confession, Adam, of • Confession, Eve, of • Confessions, Christ in • Confessions, ascent to God in • Confessions, memory in • Confessions, truth in • Dorotheus of Gaza, on confession • Jesus Christ, in Confessions • ascent to God, in Confessions • concreation, confession, Dorotheus of Gaza on • confession • confession, as remembering backward • confession, praising and groaning as • distention, in Confessions • habituation, and self-examination and confession • memory, in Confessions • praising, confession as • remembering, confession as • sensory imagery, in Confessions

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 587; Champion (2022), Dorotheus of Gaza and Ascetic Education, 59, 100; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346, 361; Grove (2021), Augustine on Memory, 32, 33, 38, 39, 41, 176, 177; Levison (2023), The Greek Life of Adam and Eve. 406, 797

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1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους,
5.13 ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου,
8.22 οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν·
12.5 οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, τὸ δὲ καθʼ εἷς ἀλλήλων μέλη.'' None		sup>
1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.
5.13 For until the law, sin was in the world; but sin is not charged when there is no law.
8.22 For we know that the whole creation groans and travails in pain together until now.
12.5 so we, who are many, are one body in Christ, and individually members one of another. '' None
21. New Testament, John, 3.5, 3.21, 11.12, 16.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Confession • Confessions, Christ in • Confessions, ascent to God in • Confessions, memory in • Confessions, truth in • Jesus Christ, in Confessions • Martha canonical, confession of • Peter, confession of • ascent to God, in Confessions • baptismal confession, declarative • baptismal confession, interrogative • confession • memory, in Confessions

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 97; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 23, 33; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346; Grove (2021), Augustine on Memory, 37, 38; Levison (2009), Filled with the Spirit, 420; Levison (2023), The Greek Life of Adam and Eve. 679

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3.5 ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.
3.21 ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστὶν εἰργασμένα.
11.12 εἶπαν οὖν οἱ μαθηταὶ αὐτῷ Κύριε, εἰ κεκοίμηται σωθήσεται.
16.13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.'' None		sup>
3.5 Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God!
3.21 But he who does the truth comes to the light, that his works may be revealed, that they have been done in God."
11.12 The disciples therefore said, "Lord, if he has fallen asleep, he will recover."
16.13 However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. '' None
22. New Testament, Luke, 3.3, 10.21, 17.19, 22.6, 24.49 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Confession • Confession, Eve, of • Confession, of sin • Luke, Jesuss messianic confession • confession • confession, as remembering backward • confession, praising and groaning as • confessions • praising, confession as • remembering, confession as

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 110; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 754; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 249; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 354; Grove (2021), Augustine on Memory, 175, 176; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201; Levison (2023), The Greek Life of Adam and Eve. 678, 679

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3.3 καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν,
10.21 Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου.
17.19 καὶ εἶπεν αὐτῷ Ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε.
22.6 καὶ ἐξωμολόγησεν, καὶ ἐζήτει εὐκαιρίαν τοῦ παραδοῦναι αὐτὸν ἄτερ ὄχλου αὐτοῖς.
24.49 καὶ ἰδοὺ ἐγὼ ἐξαποστέλλω τὴν ἐπαγγελίαν τοῦ πατρός μου ἐφʼ ὑμᾶς· ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει ἕως οὗ ἐνδύσησθε ἐξ ὕψους δύναμιν.'' None		sup>
3.3 He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins.
10.21 In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight."
17.19 Then he said to him, "Get up, and go your way. Your faith has healed you."
22.6 He consented, and sought an opportunity to deliver him to them in the absence of the multitude.
24.49 Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high."'' None
23. New Testament, Mark, 1.4-1.5, 1.9-1.11, 5.34 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Confession • Confession, Eve, of • Confession, of sin • confession

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 249; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 351; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 201; Levison (2023), The Greek Life of Adam and Eve. 678, 679

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1.4 ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.5 καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν.
1.9 ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
5.34 ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου.'' None		sup>
1.4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5 All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
1.9 It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."
5.34 He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease."'' None
24. New Testament, Matthew, 3.11, 3.16, 5.5, 7.21-7.22, 10.32, 16.16, 28.19-28.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Confession • Confession, Eve, of • Confessions, memory in • Judas, Sethian confession of • baptismal confession • baptismal confession, declarative • baptismal confession, interrogative • confession • confession of faith in public, Christian • confession, as remembering backward • confession, praising and groaning as • faith in Jesus, confession of • memory, in Confessions • praising, confession as • remembering, confession as

 Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 415; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71, 97, 98, 99; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 111; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 249, 291; Grove (2021), Augustine on Memory, 112, 113, 115, 116, 117, 118, 119, 120, 121, 122, 126, 131, 132, 134, 135, 136, 137, 140, 177, 178; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 134; Levison (2009), Filled with the Spirit, 233; Levison (2023), The Greek Life of Adam and Eve. 678, 679; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 136; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 209; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 248

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3.11 ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
3.16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος·
5.5 μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.
7.21 Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 7.22 πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν;
10.32 Πᾶς οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς·
16.16 ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος.
28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 28.20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.'' None		sup>
3.11 I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit.
3.16 Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him.
5.5 Blessed are the gentle, For they shall inherit the earth. ' "
7.21 Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. " "7.22 Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' " 10.32 Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven.
16.16 Simon Peter answered, "You are the Christ, the Son of the living God."
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, 28.20 teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. '' None
25. Tertullian, On The Crown, 3.3 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Profession of faith • baptismal confession, interrogative • faith; profess

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 96; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 958; Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 87

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3.3 And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e., of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countece thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lord's day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign. " "3 And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e., of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countece thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lord's day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign. "" None
26. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Profession of faith • baptismal confession, declarative • baptismal confession, interrogative

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 97; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 960
27. Eusebius of Caesarea, Ecclesiastical History, 2.23.6 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • confession of sin • martyrs confession

 Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 81; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 85

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2.23.6 He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.'' None
28. Augustine, Confessions, 3.6.11, 4.3.4, 7.9.13-7.9.14, 8.12.29, 9.4.7, 10.3.3, 10.6.9, 10.31.46, 11.2.3-11.2.4, 11.26.33, 11.31.41 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Augustine of Hippo, Confessions • Augustine, Confessions • Confessions / Confessiones (Augustine), conversion narrative • Confessions / Confessiones (Augustine), direct citations and interpretations of Scripture in • Confessions / Confessiones (Augustine), in context of Augustine’s developing thought • Confessions / Confessiones (Augustine), indirect allusions to Scripture in • Confessions, Christ in • Confessions, ascent to God in • Confessions, memory in • Confessions, psalms in • Confessions, truth in • Jesus Christ, in Confessions • Philippians, in Confessions • ascent to God, in Confessions • body of Christ, in Confessions • confession • confession, • confession, as remembering backward • descent, in Confessions • distention, in Confessions • memory, in Confessions • psalms, in Confessions • remembering, confession as • self, in Confessions • sensory imagery, in Confessions

 Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 86, 242; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 39, 128, 296; Grove (2021), Augustine on Memory, 1, 33, 34, 35, 38, 39, 45, 46, 53, 54, 105, 121; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 283; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 245, 347, 355, 356, 357, 358, 359, 363; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 73, 76, 79

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3.6.11 10. Therefore I fell among men proudly raving, very carnal, and voluble, in whose mouths were the snares of the devil- the birdlime being composed of a mixture of the syllables of Your name, and of our Lord Jesus Christ, and of the Paraclete, the Holy Ghost, the Comforter. These names departed not out of their mouths, but so far forth as the sound only and the clatter of the tongue, for the heart was empty of truth. Still they cried, Truth, Truth, and spoke much about it to me, yet was it not in them; 1 John 2:4 but they spoke falsely not of You only - who, verily, art the Truth - but also of these elements of this world, Your creatures. And I, in truth, should have passed by philosophers, even when speaking truth concerning them, for love of You, my Father, supremely good, beauty of all things beautiful. O Truth, Truth! How inwardly even then did the marrow of my soul pant after You, when they frequently, and in a multiplicity of ways, and in numerous and huge books, sounded out Your name to me, though it was but a voice! And these were the dishes in which to me, hungering for You, they, instead of You, served up the sun and moon, Your beauteous works - but yet Your works, not Yourself, nay, nor Your first works. For before these corporeal works are Your spiritual ones, celestial and shining though they be. But I hungered and thirsted not even after those first works of Yours, but after You Yourself, the Truth, with whom is no variableness, neither shadow of turning; James 1:17 yet they still served up to me in those dishes glowing phantasies, than which better were it to love this very sun (which, at least, is true to our sight), than those illusions which deceive the mind through the eye. And yet, because I supposed them to be You, I fed upon them; not with avidity, for You did not taste to my mouth as You are, for You were not these empty fictions; neither was I nourished by them, but the rather exhausted. Food in our sleep appears like our food awake; yet the sleepers are not nourished by it, for they are asleep. But those things were not in any way like You as You have now spoken unto me, in that those were corporeal phantasies, false bodies, than which these true bodies, whether celestial or terrestrial, which we perceive with our fleshly sight, are much more certain. These things the very beasts and birds perceive as well as we, and they are more certain than when we imagine them. And again, we do with more certainty imagine them, than by them conceive of other greater and infinite bodies which have no existence. With such empty husks was I then fed, and was not fed. But You, my Love, in looking for whom I fail that I may be strong, art neither those bodies that we see, although in heaven, nor are You those which we see not there; for You have created them, nor do You reckon them among Your greatest works. How far, then, are You from those phantasies of mine, phantasies of bodies which are not at all, than which the images of those bodies which are, are more certain, and still more certain the bodies themselves, which yet You are not; nay, nor yet the soul, which is the life of the bodies. Better, then, and more certain is the life of bodies than the bodies themselves. But You are the life of souls, the life of lives, having life in Yourself; and You change not, O Life of my soul. 11. Where, then, were You then to me, and how far from me? Far, indeed, was I wandering away from You, being even shut out from the very husks of the swine, whom with husks I fed. For how much better, then, are the fables of the grammarians and poets than these snares! For verses, and poems, and Medea flying, are more profitable truly than these men's five elements, variously painted, to answer to the five caves of darkness, none of which exist, and which slay the believer. For verses and poems I can turn into true food, but the Medea flying, though I sang, I maintained it not; though I heard it sung, I believed it not; but those things I did believe. Woe, woe, by what steps was I dragged down to the depths of hell! Proverbs 9:18 - toiling and turmoiling through want of Truth, when I sought after You, my God - to You I confess it, who had mercy on me when I had not yet confessed, - sought after You not according to the understanding of the mind, in which You desired that I should excel the beasts, but according to the sense of the flesh! You were more inward to me than my most inward part; and higher than my highest. I came upon that bold woman, who is simple, and knows nothing, Proverbs 9:13 the enigma of Solomon, sitting at the door of the house on a seat, and saying, Stolen waters are sweet, and bread eaten in secret is pleasant. This woman seduced me, because she found my soul beyond its portals, dwelling in the eye of my flesh, and thinking on such food as through it I had devoured. " 4.3.4 4. Those impostors, then, whom they designate Mathematicians, I consulted without hesitation, because they used no sacrifices, and invoked the aid of no spirit for their divinations, which art Christian and true piety fitly rejects and condemns. For good it is to confess unto You, and to say, Be merciful unto me, heal my soul, for I have sinned against You; and not to abuse Your goodness for a license to sin, but to remember the words of the Lord, Behold, you are made whole; sin no more, lest a worse thing come unto you. John 5:14 All of which salutary advice they endeavour to destroy when they say, The cause of your sin is inevitably determined in heaven; and, This did Venus, or Saturn, or Mars; in order that man, forsooth, flesh and blood, and proud corruption, may be blameless, while the Creator and Ordainer of heaven and stars is to bear the blame. And who is this but You, our God, the sweetness and well-spring of righteousness, who renderest to every man according to his deeds, and despisest not a broken and a contrite heart! 5. There was in those days a wise man, very skilful in medicine, and much renowned therein, who had with his own proconsular hand put the Agonistic garland upon my distempered head, not, though, as a physician; for this disease You alone heal, who resistest the proud, and givest grace to the humble. But did You fail me even by that old man, or forbear from healing my soul? For when I had become more familiar with him, and hung assiduously and fixedly on his conversation (for though couched in simple language, it was replete with vivacity, life, and earnestness), when he had perceived from my discourse that I was given to books of the horoscope-casters, he, in a kind and fatherly manner, advised me to throw them away, and not vainly bestow the care and labour necessary for useful things upon these vanities; saying that he himself in his earlier years had studied that art with a view to gaining his living by following it as a profession, and that, as he had understood Hippocrates, he would soon have understood this, and yet he had given it up, and followed medicine, for no other reason than that he discovered it to be utterly false, and he, being a man of character, would not gain his living by beguiling people. But you, says he, who hast rhetoric to support yourself by, so that you follow this of free will, not of necessity - all the more, then, ought you to give me credit herein, who laboured to attain it so perfectly, as I wished to gain my living by it alone. When I asked him to account for so many true things being foretold by it, he answered me (as he could) that the force of chance, diffused throughout the whole order of nature, brought this about. For if when a man by accident opens the leaves of some poet, who sang and intended something far different, a verse oftentimes fell out wondrously apposite to the present business, it were not to be wondered at, he continued, if out of the soul of man, by some higher instinct, not knowing what goes on within itself, an answer should be given by chance, not art, which should coincide with the business and actions of the questioner. 6. And thus truly, either by or through him, You looked after me. And You delineated in my memory what I might afterwards search out for myself. But at that time neither he, nor my most dear Nebridius, a youth most good and most circumspect, who scoffed at that whole stock of divination, could persuade me to forsake it, the authority of the authors influencing me still more; and as yet I had lighted upon no certain proof- such as I sought - whereby it might without doubt appear that what had been truly foretold by those consulted was by accident or chance, not by the art of the star-gazers.
7.9.13 13. And You, willing first to show me how You resist the proud, but give grace to the humble and by how great art act of mercy You had pointed out to men the path of humility, in that Your Word was made flesh and dwelt among men - You procured for me, by the instrumentality of one inflated with most monstrous pride, certain books of the Platonists, translated from Greek into Latin. And therein I read, not indeed in the same words, but to the selfsame effect, enforced by many and various reasons, that, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made. That which was made by Him is life; and the life was the light of men. And the light shines in darkness; and the darkness comprehends it not. John 1:1-5 And that the soul of man, though it bears witness of the light, yet itself is not that light; but the Word of God, being God, is that true light that lights every man that comes into the world. John 1:9 And that He was in the world, and the world was made by Him, and the world knew Him not. But that He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe in His name. This I did not read there. 14. In like manner, I read there that God the Word was born not of flesh, nor of blood, nor of the will of man, nor of the will of the flesh, but of God. But that the Word was made flesh, and dwelt among us, I read not there. For I discovered in those books that it was in many and various ways said, that the Son was in the form of the Father, and thought it not robbery to be equal with God, for that naturally He was the same substance. But that He emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted Him from the dead, and given Him a name above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father; Philippians 2:6-11 those books have not. For that before all times, and above all times, Your only-begotten Son remains unchangeably co-eternal with You; and that of His fullness souls receive, John 1:16 that they may be blessed; and that by participation of the wisdom remaining in them they are renewed, that they may be wise, is there. But that in due time Christ died for the ungodly, Romans 5:6 and that You spared not Your only Son, but delivered Him up for us all, Romans 8:32 is not there. Because You have hid these things from the wise and prudent, and hast revealed them unto babes; Matthew 11:25 that they that labour and are heavy laden might come unto Him and He might refresh them, because He is meek and lowly in heart. The meek will He guide in judgment; and the meek will He teach His way; looking upon our humility and our distress, and forgiving all our sins. But such as are puffed up with the elation of would-be sublimer learning, do not hear Him saying, Learn of Me; for I am meek and lowly in heart: and you shall find rest unto your souls. Matthew 11:29 Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools. Romans 1:21-22 15. And therefore also did I read there, that they had changed the glory of Your incorruptible nature into idols and various forms - into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things, namely, into that Egyptian food for which Esau lost his birthright; Genesis 25:33-34 for that Your first-born people worshipped the head of a four-footed beast instead of You, turning back in heart towards Egypt, and prostrating Your image - their own soul- before the image of an ox that eats grass. These things found I there; but I fed not on them. For it pleased You, O Lord, to take away the reproach of diminution from Jacob, that the elder should serve the younger; Romans 9:12 and You have called the Gentiles into Your inheritance. And I had come unto You from among the Gentiles, and I strained after that gold which You willed Your people to take from Egypt, seeing that wheresoever it was it was Yours. And to the Athenians Thou said by Your apostle, that in You we live, and move, and have our being; as one of their own poets has said. Acts 17:28 And verily these books came from thence. But I set not my mind on the idols of Egypt, whom they ministered to with Your gold, Hosea 2:8 who changed the truth of God into a lie, and worshipped and served the creature more than the Creator. Romans 1:25 7.9.14 13. And You, willing first to show me how You resist the proud, but give grace to the humble and by how great art act of mercy You had pointed out to men the path of humility, in that Your Word was made flesh and dwelt among men - You procured for me, by the instrumentality of one inflated with most monstrous pride, certain books of the Platonists, translated from Greek into Latin. And therein I read, not indeed in the same words, but to the selfsame effect, enforced by many and various reasons, that, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made. That which was made by Him is life; and the life was the light of men. And the light shines in darkness; and the darkness comprehends it not. John 1:1-5 And that the soul of man, though it bears witness of the light, yet itself is not that light; but the Word of God, being God, is that true light that lights every man that comes into the world. John 1:9 And that He was in the world, and the world was made by Him, and the world knew Him not. But that He came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe in His name. This I did not read there. 14. In like manner, I read there that God the Word was born not of flesh, nor of blood, nor of the will of man, nor of the will of the flesh, but of God. But that the Word was made flesh, and dwelt among us, I read not there. For I discovered in those books that it was in many and various ways said, that the Son was in the form of the Father, and thought it not robbery to be equal with God, for that naturally He was the same substance. But that He emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted Him from the dead, and given Him a name above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father; Philippians 2:6-11 those books have not. For that before all times, and above all times, Your only-begotten Son remains unchangeably co-eternal with You; and that of His fullness souls receive, John 1:16 that they may be blessed; and that by participation of the wisdom remaining in them they are renewed, that they may be wise, is there. But that in due time Christ died for the ungodly, Romans 5:6 and that You spared not Your only Son, but delivered Him up for us all, Romans 8:32 is not there. Because You have hid these things from the wise and prudent, and hast revealed them unto babes; Matthew 11:25 that they that labour and are heavy laden might come unto Him and He might refresh them, because He is meek and lowly in heart. The meek will He guide in judgment; and the meek will He teach His way; looking upon our humility and our distress, and forgiving all our sins. But such as are puffed up with the elation of would-be sublimer learning, do not hear Him saying, Learn of Me; for I am meek and lowly in heart: and you shall find rest unto your souls. Matthew 11:29 Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools. Romans 1:21-22 15. And therefore also did I read there, that they had changed the glory of Your incorruptible nature into idols and various forms - into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things, namely, into that Egyptian food for which Esau lost his birthright; Genesis 25:33-34 for that Your first-born people worshipped the head of a four-footed beast instead of You, turning back in heart towards Egypt, and prostrating Your image - their own soul- before the image of an ox that eats grass. These things found I there; but I fed not on them. For it pleased You, O Lord, to take away the reproach of diminution from Jacob, that the elder should serve the younger; Romans 9:12 and You have called the Gentiles into Your inheritance. And I had come unto You from among the Gentiles, and I strained after that gold which You willed Your people to take from Egypt, seeing that wheresoever it was it was Yours. And to the Athenians Thou said by Your apostle, that in You we live, and move, and have our being; as one of their own poets has said. Acts 17:28 And verily these books came from thence. But I set not my mind on the idols of Egypt, whom they ministered to with Your gold, Hosea 2:8 who changed the truth of God into a lie, and worshipped and served the creature more than the Creator. Romans 1:25 ' "
8.12.29 28. But when a profound reflection had, from the secret depths of my soul, drawn together and heaped up all my misery before the sight of my heart, there arose a mighty storm, accompanied by as mighty a shower of tears. Which, that I might pour forth fully, with its natural expressions, I stole away from Alypius; for it suggested itself to me that solitude was fitter for the business of weeping. So I retired to such a distance that even his presence could not be oppressive to me. Thus was it with me at that time, and he perceived it; for something, I believe, I had spoken, wherein the sound of my voice appeared choked with weeping, and in that state had I risen up. He then remained where we had been sitting, most completely astonished. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of my eyes gushed out, an acceptable sacrifice unto You. 1 Peter 2:5 And, not indeed in these words, yet to this effect, spoke I much unto You -But You, O Lord, how long? How long, Lord? Will You be angry for ever? Oh, remember not against us former iniquities; for I felt that I was enthralled by them. I sent up these sorrowful cries -How long, how long? Tomorrow, and tomorrow? Why not now? Why is there not this hour an end to my uncleanness? 29. I was saying these things and weeping in the most bitter contrition of my heart, when, lo, I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, Take up and read; take up and read. Immediately my countece was changed, and I began most earnestly to consider whether it was usual for children in any kind of game to sing such words; nor could I remember ever to have heard the like. So, restraining the torrent of my tears, I rose up, interpreting it no other way than as a command to me from Heaven to open the book, and to read the first chapter I should light upon. For I had heard of Antony, that, accidentally coming in while the gospel was being read, he received the admonition as if what was read were addressed to him, Go and sell that you have, and give to the poor, and you shall have treasure in heaven; and come and follow me. Matthew 19:2l And by such oracle was he immediately converted unto You. So quickly I returned to the place where Alypius was sitting; for there had I put down the volume of the apostles, when I rose thence. I grasped, opened, and in silence read that paragraph on which my eyes first fell -Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. Romans 13:13-14 No further would I read, nor did I need; for instantly, as the sentence ended - by a light, as it were, of security infused into my heart - all the gloom of doubt vanished away. 30. Closing the book, then, and putting either my finger between, or some other mark, I now with a tranquil countece made it known to Alypius. And he thus disclosed to me what was wrought in him, which I knew not. He asked to look at what I had read. I showed him; and he looked even further than I had read, and I knew not what followed. This it was, verily, Him that is weak in the faith, receive; Romans 14:1 which he applied to himself, and discovered to me. By this admonition was he strengthened; and by a good resolution and purpose, very much in accord with his character (wherein, for the better, he was always far different from me), without any restless delay he joined me. Thence we go in to my mother. We make it known to her - she rejoices. We relate how it came to pass - she leaps for joy, and triumphs, and blesses You, who art able to do exceeding abundantly above all that we ask or think; Ephesians 3:20 for she perceived You to have given her more for me than she used to ask by her pitiful and most doleful groanings. For Thou so converted me unto Yourself, that I sought neither a wife, nor any other of this world's hopes, - standing in that rule of faith in which Thou, so many years before, had showed me unto her in a vision. And you turned her grief into a gladness, much more plentiful than she had desired, and much dearer and chaster than she used to crave, by having grandchildren of my body. <" "
9.4.7 7. And the day arrived on which, in very deed, I was to be released from the Professorship of Rhetoric, from which in intention I had been already released. And done it was; and Thou delivered my tongue whence You had already delivered my heart; and full of joy I blessed You for it, and retired with all mine to the villa. What I accomplished here in writing, which was now wholly devoted to Your service, though still, in this pause as it were, panting from the school of pride, my books testify, - those in which I disputed with my friends, and those with myself alone before You; and what with the absent Nebridius, my letters testify. And when can I find time to recount all Your great benefits which You bestowed upon us at that time, especially as I am hasting on to still greater mercies? For my memory calls upon me, and pleasant it is to me, O Lord, to confess unto You, by what inward goads You subdued me, and how Thou made me low, bringing down the mountains and hills of my imaginations, and straightened my crookedness, and smooth my rough ways; Luke 3:5 and by what means Thou also subdued that brother of my heart, Alypius, unto the name of Your only-begotten, our Lord and Saviour Jesus Christ, which he at first refused to have inserted in our writings. For he rather desired that they should savour of the cedars of the schools, which the Lord has now broken down, than of the wholesome herbs of the Church, hostile to serpents. 8. What utterances sent I up unto You, my God, when I read the Psalms of David, those faithful songs and sounds of devotion which exclude all swelling of spirit, when new to Your true love, at rest in the villa with Alypius, a catechumen like myself, my mother cleaving unto us - in woman's garb truly, but with a man's faith, with the peacefulness of age, full of motherly love and Christian piety! What utterances used I to send up unto You in those Psalms, and how was I inflamed towards You by them, and burned to rehearse them, if it were possible, throughout the whole world, against the pride of the human race! And yet they are sung throughout the whole world, and none can hide himself from Your heat. With what vehement and bitter sorrow was I indigt at the Manich ans; whom yet again I pitied, for that they were ignorant of those sacraments, those medicaments, and were mad against the antidote which might have made them sane! I wished that they had been somewhere near me then, and, without my being aware of their presence, could have beheld my face, and heard my words, when I read the fourth Psalm in that time of my leisure - how that Psalm wrought upon me. When I called upon You, Thou heard me, O God of my righteousness; You have enlarged me when I was in distress; have mercy upon me, and hear my prayer. Oh that they might have heard what I uttered on these words, without my knowing whether they heard or no, lest they should think that I spoke it because of them! For, of a truth, neither should I have said the same things, nor in the way I said them, if I had perceived that I was heard and seen by them; and had I spoken them, they would not so have received them as when I spoke by and for myself before You, out of the private feelings of my soul. 9. I alternately quaked with fear, and warmed with hope, and with rejoicing in Your mercy, O Father. And all these passed forth, both by my eyes and voice, when Your good Spirit, turning unto us, said, O you sons of men, how long will you be slow of heart? How long will you love vanity, and seek after leasing? For I had loved vanity, and sought after leasing. And You, O Lord, had already magnified Your Holy One, raising Him from the dead, and setting Him at Your right hand, Ephesians 1:20 whence from on high He should send His promise, Luke 24:49 the Paraclete, the Spirit of Truth. John 14:16-17 And He had already sent Him, Acts 2:1-4 but I knew it not; He had sent Him, because He was now magnified, rising again from the dead, and ascending into heaven. For till then the Holy Ghost was not yet given, because that Jesus was not yet glorified. John 7:39 And the prophet cries out, How long will you be slow of heart? How long will you love vanity, and seek after leasing? Know this, that the Lord has magnified His Holy One. He cries out, How long? He cries out, Know this, and I, so long ignorant, loved vanity, and sought after leasing. And therefore I heard and trembled, because these words were spoken unto such as I remembered that I myself had been. For in those phantasms which I once held for truths was there vanity and leasing. And I spoke many things loudly and earnestly, in the sorrow of my remembrance, which, would that they who yet love vanity and seek after leasing had heard! They would perchance have been troubled, and have vomited it forth, and You would hear them when they cried unto You; for by a true death in the flesh He died for us, who now makes intercession for us Romans 8:34 with You. 10. I read further, Be angry, and sin not. Ephesians 4:26 And how was I moved, O my God, who had now learned to be angry with myself for the things past, so that in the future I might not sin! Yea, to be justly angry; for that it was not another nature of the race of darkness which sinned for me, as they affirm it to be who are not angry with themselves, and who treasure up to themselves wrath against the day of wrath, and of the revelation of Your righteous judgment. Romans 2:5 Nor were my good things now without, nor were they sought after with eyes of flesh in that sun; for they that would have joy from without easily sink into oblivion, and are wasted upon those things which are seen and temporal, and in their starving thoughts do lick their very shadows. Oh, if only they were wearied out with their fasting, and said, Who will show us any good? And we would answer, and they hear, O Lord. The light of Your countece is lifted up upon us. For we are not that Light, which lights every man, John 1:9 but we are enlightened by You, that we, who were sometimes darkness, may be light in You. Ephesians 5:8 Oh that they could behold the internal Eternal, which having tasted I gnashed my teeth that I could not show It to them, while they brought me their heart in their eyes, roaming abroad from You, and said, Who will show us any good? But there, where I was angry with myself in my chamber, where I was inwardly pricked, where I had offered my sacrifice, slaying my old man, and beginning the resolution of a new life, putting my trust in You, - there had Thou begun to grow sweet unto me, and to put gladness in my heart. And I cried out as I read this outwardly, and felt it inwardly. Nor would I be increased with worldly goods, wasting time and being wasted by time; whereas I possessed in Your eternal simplicity other grain, and wine, and oil. 11. And with a loud cry from my heart, I called out in the following verse, Oh, in peace! and the self-same! Oh, what said he, I will lay me down and sleep! For who shall hinder us, when shall be brought to pass the saying that is written, Death is swallowed up in victory? 1 Corinthians 15:54 And You are in the highest degree the self-same, who changest not; and in You is the rest which forgets all labour, for there is no other beside You, nor ought we to seek after those many other things which are not what You are; but Thou, Lord, only makest me to dwell in hope. These things I read, and was inflamed; but discovered not what to do with those deaf and dead, of whom I had been a pestilent member - a bitter and a blind declaimer against the writings be-honied with the honey of heaven and luminous with Your own light; and I was consumed on account of the enemies of this Scripture. 12. When shall I call to mind all that took place in those holidays? Yet neither have I forgotten, nor will I be silent about the severity of Your scourge, and the amazing quickness of Your mercy. Thou at that time tortured me with toothache; and when it had become so exceeding great that I was not able to speak, it came into my heart to urge all my friends who were present to pray for me to You, the God of all manner of health. And I wrote it down on wax, and gave it to them to read. Presently, as with submissive desire we bowed our knees, that pain departed. But what pain? Or how did it depart? I confess to being much afraid, my Lord my God, seeing that from my earliest years I had not experienced such pain. And Your purposes were profoundly impressed upon me; and, rejoicing in faith, I praised Your name. And that faith suffered me not to be at rest in regard to my past sins, which were not yet forgiven me by Your baptism. " 10.6.9 8. Not with uncertain, but with assured consciousness do I love You, O Lord. You have stricken my heart with Your word, and I loved You. And also the heaven, and earth, and all that is therein, behold, on every side they say that I should love You; nor do they cease to speak unto all, so that they are without excuse. Romans 1:20 But more profoundly will You have mercy on whom You will have mercy, and compassion on whom You will have compassion, Romans 9:15 otherwise do both heaven and earth tell forth Your praises to deaf ears. But what is it that I love in loving You? Not corporeal beauty, nor the splendour of time, nor the radiance of the light, so pleasant to our eyes, nor the sweet melodies of songs of all kinds, nor the fragrant smell of flowers, and ointments, and spices, not manna and honey, not limbs pleasant to the embracements of flesh. I love not these things when I love my God; and yet I love a certain kind of light, and sound, and fragrance, and food, and embracement in loving my God, who is the light, sound, fragrance, food, and embracement of my inner man - where that light shines unto my soul which no place can contain, where that sounds which time snatches not away, where there is a fragrance which no breeze disperses, where there is a food which no eating can diminish, and where that clings which no satiety can sunder. This is what I love, when I love my God. 9. And what is this? I asked the earth; and it answered, I am not He; and whatsoever are therein made the same confession. I asked the sea and the deeps, and the creeping things that lived, and they replied, We are not your God, seek higher than we. I asked the breezy air, and the universal air with its inhabitants answered, Anaximenes was deceived, I am not God. I asked the heavens, the sun, moon, and stars: Neither, say they, are we the God whom you seek? And I answered unto all these things which stand about the door of my flesh, You have told me concerning my God, that you are not He; tell me something about Him. And with a loud voice they exclaimed, He made us. My questioning was my observing of them; and their beauty was their reply. And I directed my thoughts to myself, and said, Who are you? And I answered, A man. And lo, in me there appear both body and soul, the one without, the other within. By which of these should I seek my God, whom I had sought through the body from earth to heaven, as far as I was able to send messengers - the beams of my eyes? But the better part is that which is inner; for to it, as both president and judge, did all these my corporeal messengers render the answers of heaven and earth and all things therein, who said, We are not God, but He made us. These things was my inner man cognizant of by the ministry of the outer; I, the inner man, knew all this - I, the soul, through the senses of my body. I asked the vast bulk of the earth of my God, and it answered me, I am not He, but He made me. 10. Is not this beauty visible to all whose senses are unimpaired? Why then does it not speak the same things unto all? Animals, the very small and the great, see it, but they are unable to question it, because their senses are not endowed with reason to enable them to judge on what they report. But men can question it, so that the invisible things of Him . . . are clearly seen, being understood by the things that are made; Romans 1:20 but by loving them, they are brought into subjection to them; and subjects are not able to judge. Neither do the creatures reply to such as question them, unless they can judge; nor will they alter their voice (that is, their beauty), if so be one man only sees, another both sees and questions, so as to appear one way to this man, and another to that; but appearing the same way to both, it is mute to this, it speaks to that - yea, verily, it speaks unto all but they only understand it who compare that voice received from without with the truth within. For the truth declares unto me, Neither heaven, nor earth, nor any body is your God. This, their nature declares unto him that beholds them. They are a mass; a mass is less in part than in the whole. Now, O my soul, you are my better part, unto you I speak; for you animate the mass of your body, giving it life, which no body furnishes to a body but your God is even unto you the Life of life. ' "
10.31.46 43. There is another evil of the day that I would were sufficient unto it. Matthew 6:34 For by eating and drinking we repair the daily decays of the body, until Thou destroyest both food and stomach, when You shall destroy my want with an amazing satiety, and shall clothe this corruptible with an eternal incorruption. 1 Corinthians 15:54 But now is necessity sweet unto me, and against this sweetness do I fight, lest I be enthralled; and I carry on a daily war by fasting, oftentimes bringing my body into subjection, 1 Corinthians 9:27 and my pains are expelled by pleasure. For hunger and thirst are in some sort pains; they consume and destroy like a fever, unless the medicine of nourishment relieve us. The which, since it is at hand through the comfort we receive of Your gifts, with which land and water and air serve our infirmity, our calamity is called pleasure. 44. This much have You taught me, that I should bring myself to take food as medicine. But during the time that I am passing from the uneasiness of want to the calmness of satiety, even in the very passage does that snare of concupiscence lie in wait for me. For the passage itself is pleasure, nor is there any other way of passing there, whither necessity compels us to pass. And whereas health is the reason of eating and drinking, there joins itself as an hand-maid a perilous delight, which mostly tries to precede it, in order that I may do for her sake what I say I do, or desire to do, for health's sake. Nor have both the same limit; for what is sufficient for health is too little for pleasure. And oftentimes it is doubtful whether it be the necessary care of the body which still asks nourishment, or whether a sensual snare of desire offers its ministry. In this uncertainty does my unhappy soul rejoice, and therein prepares an excuse as a defense, glad that it does not appear what may be Sufficient for the moderation of health, that so under the pretence of health it may conceal the business of pleasure. These temptations do I daily endeavour to resist, and I summon Your right hand to my help, and refer my excitements to You, because as yet I have no resolve in this matter. 45. I hear the voice of my God commanding, let not your hearts be overcharged with surfeiting and drunkenness. Luke 21:34 Drunkenness, it is far from me; You will have mercy, that it approach not near unto me. But surfeiting sometimes creeps upon Your servant; You will have mercy, that it may be far from me. For no man can be continent unless Thou give it. Wisdom 8:21 You give us many things which we pray for; and whatever good we receive before we prayed for it, do we receive from You, and that we might afterwards know this did we receive it from You. Drunkard was I never, but I have known drunkards to be made sober men by You. Your doing, then, was it, that they who never were such might not be so, as from You it was that they who have been so heretofore might not remain so always; and from You, too was it, that both might know from whom it was. I heard another voice of Yours, Go not after your lusts, but refrain yourself from your appetites. Sirach 18:30 And by Your favour have I heard this saying likewise, which I have much delighted in, Neither if we eat, are we the better; neither if we eat not, are we the worse; 1 Corinthians 8:8 which is to say, that neither shall the one make me to abound, nor the other to be wretched. I heard also another voice, For I have learned, in whatsoever state I am, therewith to be content, I know both how to be abased, and I know how to abound . . . I can do all things through Christ which strengthens me. Philippians 4:11-14 Lo! A soldier of the celestial camp - not dust as we are. But remember, O Lord, that we are dust, and that of dust You have created man; Genesis 3:19 and he was lost, and is found. Luke 15:32 Nor could he do this of his own power, seeing that he whom I so loved, saying these things through the afflatus of Your inspiration, was of that same dust. I can, says he, do all things through Him which strengthens me. Philippians 4:13 Strengthen me, that I may be able. Give what You command, and command what You will. He confesses to have received, and when he glories, he glories in the Lord. 1 Corinthians 1:31 Another have I heard entreating that he might receive -Take from me, says he, the greediness of the belly; Sirach 23:6 by which it appears, O my holy God, that You give when what You command to be done is done. 46. You have taught me, good Father, that unto the pure all things are pure; Titus 1:15 but it is evil for that man who eats with offense; Romans 14:20 and that every creature of Yours is good, and nothing to be refused, if it be received with, thanksgiving; 1 Timothy 4:4 and that meat commends us not to God; 1 Corinthians 8:8 and that no man should judge us in meat or in drink; Colossians 2:16 and that he that eats, let him not despise him that eats not; and let not him that eats not judge him that eats. Romans 13:23 These things have I learned, thanks and praise be unto You, O my God and Master, who dost knock at my ears and enlighten my heart; deliver me out of all temptation. It is not the uncleanness of meat that I fear, but the uncleanness of lusting. I know that permission was granted unto Noah to eat every kind of flesh that was good for food; Genesis 9:3 that Elias was fed with flesh; 1 Kings 17:6 that John, endued with a wonderful abstinence, was not polluted by the living creatures (that is, the locusts Matthew 3:4) which he fed on. I know, too, that Esau was deceived by a longing for lentiles, Genesis 25:34 and that David took blame to himself for desiring water, 2 Samuel 23:15-17 and that our King was tempted not by flesh but bread. Matthew 4:3 And the people in the wilderness, therefore, also deserved reproof, not because they desired flesh, but because, in their desire for food, they murmured against the Lord. Numbers xi 47. Placed, then, in the midst of these temptations, I strive daily against longing for food and drink. For it is not of such a nature as that I am able to resolve to cut it off once for all, and not touch it afterwards, as I was able to do with concubinage. The bridle of the throat, therefore, is to be held in the mean of slackness and tightness. And who, O Lord, is he who is not in some degree carried away beyond the bounds of necessity? Whoever he is, he is great; let him magnify Your name. But I am not such a one, for I am a sinful man. Luke 5:8 Yet do I also magnify Your name; and He who has overcome the world John 16:33 makes intercession to You for my sins, Romans 8:34 accounting me among the feeble members of His body, 1 Corinthians 12:22 because Your eyes saw that of him which was imperfect; and in Your book all shall be written. " 11.2.3 2. But when shall I suffice with the tongue of my pen to express all Your exhortations, and all Your terrors, and comforts, and guidances, whereby You have led me to preach Your Word and to dispense Your Sacrament unto Your people? And if I suffice to utter these things in order, the drops of time are dear to me. Long time have I burned to meditate in Your law, and in it to confess to You my knowledge and ignorance, the beginning of Your enlightening, and the remains of my darkness, until infirmity be swallowed up by strength. And I would not that to anything else those hours should flow away, which I find free from the necessities of refreshing my body, and the care of my mind, and of the service which we owe to men, and which, though we owe not, even yet we pay. 3. O Lord my God, hear my prayer, and let Your mercy regard my longing, since it burns not for myself alone, but because it desires to benefit brotherly charity; and You see into my heart, that so it is. I would sacrifice to You the service of my thought and tongue; and do Thou give what I may offer unto You. For I am poor and needy, Thou rich unto all that call upon You, Romans 10:12 who free from care carest for us. Circumcise from all rashness and from all lying my inward and outward lips. Exodus 6:12 Let Your Scriptures be my chaste delights. Neither let me be deceived in them, nor deceive out of them. Lord, hear and pity, O Lord my God, light of the blind, and strength of the weak; even also light of those that see, and strength of the strong, hearken unto my soul, and hear it crying out of the depths. For unless Your ears be present in the depths also, whither shall we go? Whither shall we cry? The day is Yours, and the night also is Yours. At Your nod the moments flee by. Grant thereof space for our meditations among the hidden things of Your law, nor close it against us who knock. For not in vain have You willed that the obscure secret of so many pages should be written. Nor is it that those forests have not their harts, betaking themselves therein, and ranging, and walking, and feeding, lying down, and ruminating. Perfect me, O Lord, and reveal them unto me. Behold, Your voice is my joy, Your voice surpasses the abundance of pleasures. Give that which I love, for I do love; and this have You given. Abandon not Your own gifts, nor despise Your grass that thirsts. Let me confess unto You whatsoever I shall have found in Your books, and let me hear the voice of praise, and let me imbibe You, and reflect on the wonderful things of Your law; even from the beginning, wherein You made the heaven and the earth, unto the everlasting kingdom of Your holy city that is with You. 4. Lord, have mercy on me and hear my desire. For I think that it is not of the earth, nor of gold and silver, and precious stones, nor gorgeous apparel, nor honours and powers, nor the pleasures of the flesh, nor necessaries for the body, and this life of our pilgrimage; all which are added to those that seek Your kingdom and Your righteousness. Matthew 6:33 Behold, O Lord my God, whence is my desire. The unrighteous have told me of delights, but not such as Your law, O Lord. Behold whence is my desire. Behold, Father, look and see, and approve; and let it be pleasing in the sight of Your mercy, that I may find grace before You, that the secret things of Your Word may be opened unto me when I knock. I beseech, by our Lord Jesus Christ, Your Son, the Man of Your right hand, the Son of man, whom You made strong for Yourself, as Your Mediator and ours, through whom You have sought us, although not seeking You, but sought us that we might seek You, - Your Word through whom You have made all things, John 1:3 and among them me also, Your Only-begotten, through whom You have called to adoption the believing people, and therein me also. I beseech You through Him, who sits at Your right hand, and makes intercession for us, Romans 8:34 in whom are hid all treasures of wisdom and knowledge. Colossians 2:3 Him do I seek in Your books. of Him did Moses write; John 5:4-6 this says Himself; this says the Truth. 11.2.4 2. But when shall I suffice with the tongue of my pen to express all Your exhortations, and all Your terrors, and comforts, and guidances, whereby You have led me to preach Your Word and to dispense Your Sacrament unto Your people? And if I suffice to utter these things in order, the drops of time are dear to me. Long time have I burned to meditate in Your law, and in it to confess to You my knowledge and ignorance, the beginning of Your enlightening, and the remains of my darkness, until infirmity be swallowed up by strength. And I would not that to anything else those hours should flow away, which I find free from the necessities of refreshing my body, and the care of my mind, and of the service which we owe to men, and which, though we owe not, even yet we pay. 3. O Lord my God, hear my prayer, and let Your mercy regard my longing, since it burns not for myself alone, but because it desires to benefit brotherly charity; and You see into my heart, that so it is. I would sacrifice to You the service of my thought and tongue; and do Thou give what I may offer unto You. For I am poor and needy, Thou rich unto all that call upon You, Romans 10:12 who free from care carest for us. Circumcise from all rashness and from all lying my inward and outward lips. Exodus 6:12 Let Your Scriptures be my chaste delights. Neither let me be deceived in them, nor deceive out of them. Lord, hear and pity, O Lord my God, light of the blind, and strength of the weak; even also light of those that see, and strength of the strong, hearken unto my soul, and hear it crying out of the depths. For unless Your ears be present in the depths also, whither shall we go? Whither shall we cry? The day is Yours, and the night also is Yours. At Your nod the moments flee by. Grant thereof space for our meditations among the hidden things of Your law, nor close it against us who knock. For not in vain have You willed that the obscure secret of so many pages should be written. Nor is it that those forests have not their harts, betaking themselves therein, and ranging, and walking, and feeding, lying down, and ruminating. Perfect me, O Lord, and reveal them unto me. Behold, Your voice is my joy, Your voice surpasses the abundance of pleasures. Give that which I love, for I do love; and this have You given. Abandon not Your own gifts, nor despise Your grass that thirsts. Let me confess unto You whatsoever I shall have found in Your books, and let me hear the voice of praise, and let me imbibe You, and reflect on the wonderful things of Your law; even from the beginning, wherein You made the heaven and the earth, unto the everlasting kingdom of Your holy city that is with You. 4. Lord, have mercy on me and hear my desire. For I think that it is not of the earth, nor of gold and silver, and precious stones, nor gorgeous apparel, nor honours and powers, nor the pleasures of the flesh, nor necessaries for the body, and this life of our pilgrimage; all which are added to those that seek Your kingdom and Your righteousness. Matthew 6:33 Behold, O Lord my God, whence is my desire. The unrighteous have told me of delights, but not such as Your law, O Lord. Behold whence is my desire. Behold, Father, look and see, and approve; and let it be pleasing in the sight of Your mercy, that I may find grace before You, that the secret things of Your Word may be opened unto me when I knock. I beseech, by our Lord Jesus Christ, Your Son, the Man of Your right hand, the Son of man, whom You made strong for Yourself, as Your Mediator and ours, through whom You have sought us, although not seeking You, but sought us that we might seek You, - Your Word through whom You have made all things, John 1:3 and among them me also, Your Only-begotten, through whom You have called to adoption the believing people, and therein me also. I beseech You through Him, who sits at Your right hand, and makes intercession for us, Romans 8:34 in whom are hid all treasures of wisdom and knowledge. Colossians 2:3 Him do I seek in Your books. of Him did Moses write; John 5:4-6 this says Himself; this says the Truth. ' " None
29. None, None, nan
 Tagged with subjects: • confession stele • confession texts (Maeonian)

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 27; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 293



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