The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
consent	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 231 Libson (2018), Law and self-knowledge in the Talmud, 167, 179, 181 Nisula (2012), Augustine and the Functions of Concupiscence, 123, 194, 196, 209, 212, 213, 216, 229, 235, 241, 245, 254, 255, 256, 262, 274, 275, 277, 298, 299, 301, 305, 315, 316, 319, 321, 329, 336, 344, 348 Pandey (2018), The Poetics of Power in Augustan Rome, 2, 4, 20, 97, 105, 124, 128, 199, 221, 241, 243 Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 103, 159, 162, 165, 178 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 179
consent, and compliance, medical ethics	Wolfsdorf (2020), Early Greek Ethics, 539, 540, 541
consent, augustine, marriage without sex praised if by mutual	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 276
consent, coercion, ending in	Schick (2021), Intention in Talmudic Law: Between Thought and Deed, 105
consent, conventions, solidification of	Pandey (2018), The Poetics of Power in Augustan Rome, 118, 207, 224, 225, 226, 227, 228, 229, 230, 236
consent, divinity	Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 54
consent, is something that will subsequently bypass the will, augustine, in sexual dreams	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 415
consent, julian of eclanum, bishop, pelagian opponent of augustine, neither sleep nor lust need oppose will, if they have	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 409, 410
consent, marriage, and	Kanarek (2014), Biblical narrative and formation rabbinic law, 69, 70, 81, 82, 83, 102
consent, matrimony	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 116, 129, 131, 133, 162
consent, of will is source of sin augustine	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372, 414
consent, of will, augustine, sexual dreams involve	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115, 381, 382, 413, 414, 415
consent, of will, so lust no different from decision to eat or drink, salivation, julian of eclanum, bishop, pelagian opponent of augustine, male member has digestion, sleep	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 381, 409, 412
consent, rule of the master, on parental	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 50
consent, second marriage, former husbands	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 31
consent, sexual relations	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 120, 122, 144
consent, to act in waking life, augustine, but not	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 414
consent, to marriage, female	Faraone (1999), Ancient Greek Love Magic, 77, 79
consent, to sex in dreams not sufficiently distinguished from nocturnal emissions, augustine	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 381, 382, 415
consent, universal	Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 97, 98
consent, vs. command of will, julian of eclanum, bishop, pelagian opponent of augustine, crucial reply to augustine	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 409, 412
consentes, di	Jenkyns (2013), God, Space, and City in the Roman Imagination, 215, 216
consentes, dii	Gorain (2019), Language in the Confessions of Augustine, 94

List of validated texts:

5 validated results for "consent"

1. Cicero, On The Nature of The Gods, 1.43-1.44 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • consensus • consensus, arguments from

Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 218; Wynne (2019), Horace and the Gift Economy of Patronage, 86

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1.43 With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some \'preconception\' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus\'s Rule or Standard of Judgement. ' "^1.44 You see therefore that the foundation (for such it is) of our inquiry has been well and truly laid. For the belief in the gods has not been established by authority, custom or law, but rests on the uimous and abiding consensus of mankind; their existence is therefore a necessary inference, since we possess an instinctive or rather an innate concept of them; but a belief which all men by nature share must necessarily be true; therefore it must be admitted that the gods exist. And since this truth is almost universally accepted not only among philosophers but also among the unlearned, we must admit it as also being an accepted truth that we possess a 'preconception,' as I called it above, or 'prior notion,' of the gods. (For we are bound to employ novel terms to denote novel ideas, just as Epicurus himself employed the word prolepsis in a sense in which no one had ever used it before.) "' None

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

Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 222, 224; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 199

3. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • consensus • consent

Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 231; Pandey (2018), The Poetics of Power in Augustan Rome, 2, 88, 97

4. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • consent • matrimony, consent

Found in books: Libson (2018), Law and self-knowledge in the Talmud, 167; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 116

5. Augustine, The City of God, 14.6, 14.16, 14.19 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, Consent to sex in dreams not sufficiently distinguished from nocturnal emissions • Augustine, Sexual dreams involve consent of will • consent

Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 241, 245; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 382, 413

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14.6 But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. " ^14.16 Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, how to possess his vessel in santification and honor, not in the disease of desire, as the Gentiles who know not God, 1 Thessalonians 4:4 would not prefer, if this were possible, to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved. ' " None

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database