1. Plato, Apology of Socrates, 40c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •disciple, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241| 40c. ὅσοι οἰόμεθα κακὸν εἶναι τὸ τεθνάναι. μέγα μοι τεκμήριον τούτου γέγονεν· οὐ γὰρ ἔσθʼ ὅπως οὐκ ἠναντιώθη ἄν μοι τὸ εἰωθὸς σημεῖον, εἰ μή τι ἔμελλον ἐγὼ ἀγαθὸν πράξειν. | 40c. must be mistaken. A convincing proof of this been given me; for the accustomed sign would surely have opposed me if I had not been going to meet with something good.Let us consider in another way also how good reason there is to hope that it is a good thing. For the state of death is one of two things: either it is virtually nothingness, so that the dead has no consciousness of anything, or it is, as people say, a change and migration of the soul from this to another place. And if it is unconsciousness, |
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2. Plato, Phaedo, 107a, 109e-110a, 116a, 116b, 117b, 117c, 118a, 60b, 60d-61b, 64b, 64e, 67a, 67b, 67c, 67d, 67e, 69c, 69d, 73b, 83b, 87a, 87b, 87c, 87d, 87e, 88c, 88d, 91c, 77a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 235| 77a. τὸ ὁμοίως εἶναι τήν τε ψυχὴν ἡμῶν πρὶν γενέσθαι ἡμᾶς καὶ τὴν οὐσίαν ἣν σὺ νῦν λέγεις. οὐ γὰρ ἔχω ἔγωγε οὐδὲν οὕτω μοι ἐναργὲς ὂν ὡς τοῦτο, τὸ πάντα τὰ τοιαῦτ’ εἶναι ὡς οἷόν τε μάλιστα, καλόν τε καὶ ἀγαθὸν καὶ τἆλλα πάντα ἃ σὺ νυνδὴ ἔλεγες: καὶ ἔμοιγε δοκεῖ ἱκανῶς ἀποδέδεικται. τί δὲ δὴ Κέβητι ; ἔφη ὁ Σωκράτης : δεῖ γὰρ καὶ Κέβητα πείθειν. ἱκανῶς, ἔφη ὁ Σιμμίας, ὡς ἔγωγε οἶμαι: καίτοι καρτερώτατος ἀνθρώπων ἐστὶν πρὸς τὸ ἀπιστεῖν τοῖς λόγοις. ἀλλ’ οἶμαι οὐκ ἐνδεῶς τοῦτο πεπεῖσθαι αὐτόν, ὅτι πρὶν γενέσθαι | 77a. our soul existed before we were born, and that the essence of which you speak likewise exists. For there is nothing so clear to me as this, that all such things, the beautiful, the good, and all the others of which you were speaking just now, have a most real existence. And I think the proof is sufficient. But how about Cebes? said Socrates. For Cebes must be convinced, too. He is fully convinced, I think, said Simmias; and yet he is the most obstinately incredulous of mortals. Still, I believe he is quite convinced of this, that our soul existed |
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| 3. Aristotle, Poetics, 1451a9.-b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •theopompus, historian, disciple of isocrates, favored the sensational in his works Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 415 |
| 4. Polybius, Histories, 2.8.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •theopompus, historian, disciple of isocrates Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 524 |
5. Josephus Flavius, Jewish Antiquities, 6.329 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theopompus, historian, disciple of isocrates, favored the sensational in his works Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 415| 6.329. οὐκ ἀποκρινομένου δὲ τοῦ θεοῦ ἔτι μᾶλλον ὁ Σαοῦλος κατέδεισε καὶ τὴν ψυχὴν ἀνέπεσε, τὸ κακὸν οἷον εἰκὸς οὐ παρόντος αὐτῷ κατὰ χεῖρα τοῦ θείου προορώμενος. ζητηθῆναι δ' αὑτῷ κελεύει γύναιόν τι τῶν ἐγγαστριμύθων καὶ τῶν τεθνηκότων ψυχὰς ἐκκαλουμένων ὡς οὕτως γνωσομένῳ, ποῖ χωρεῖν αὐτῷ μέλλει τὰ πράγματα: | 6.329. And when God did not answer him, Saul was under a still greater dread, and his courage fell, foreseeing, as was but reasonable to suppose, that mischief would befall him, now God was not there to assist him; yet did he bid his servants to inquire out for him some woman that was a necromancer and called up the souls of the dead, that So he might know whether his affairs would succeed to his mind; |
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6. New Testament, 1 John, 2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciple, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241| 2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. | 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. |
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7. New Testament, Acts, 17.31-17.32, 17.38 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 243| 17.31. καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 17.32. ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν. | 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this." |
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8. New Testament, John, 1.9, 4, 4.8, 4.20, 4.21, 4.22, 4.23, 4.24, 6, 6.32, 6.55, 7.36, 7.53-8.11, 8.6, 8.8, 9.1, 9.3, 9.4, 9.5, 9.38, 12.20, 12.21, 12.35, 12.36, 13.10, 13.11, 14.1, 14.2, 14.3, 14.18, 15.3, 17.22, 17.23, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.30, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 21.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 235| 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. | 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. |
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9. New Testament, Luke, 21.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •disciple, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 241| 21.38. καὶ πᾶς ὁ λαὸς ὤρθριζεν πρὸς αὐτὸν ἐν τῷ ἱερῷ ἀκούειν αὐτοῦ. | 21.38. All the people came early in the morning to him in the temple to hear him. |
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| 10. Plutarch, Lycurgus, 4.5, 16.6, 17.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theopompus, historian, disciple of isocrates Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 524 |
11. Diogenes Laertius, Lives of The Philosophers, 2.41 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cebes, disciple of socrates •simmias, disciple of socrates •disciple, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 242 | 2.41. Lysias said, If it is a fine speech, how can it fail to suit you? Well, he replied, would not fine raiment and fine shoes be just as unsuitable to me?Justus of Tiberias in his book entitled The Wreath says that in the course of the trial Plato mounted the platform and began: Though I am the youngest, men of Athens, of all who ever rose to address you – whereupon the judges shouted out, Get down! Get down! When therefore he was condemned by 281 votes more than those given for acquittal, and when the judges were assessing what he should suffer or what fine he should pay, he proposed to pay 25 drachmae. Eubulides indeed says he offered |
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12. Origen, Against Celsus, 6.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •disciple, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 243 | 6.8. In the next place, after other Platonic declarations, which demonstrate that the good can be known by few, he adds: Since the multitude, being puffed up with a contempt for others, which is far from right, and being filled with vain and lofty hopes, assert that, because they have come to the knowledge of some venerable doctrines, certain things are true. Yet although Plato predicted these things, he nevertheless does not talk marvels, nor shut the mouth of those who wish to ask him for information on the subject of his promises; nor does he command them to come at once and believe that a God of a particular kind exists, and that he has a son of a particular nature, who descended (to earth) and conversed with me. Now, in answer to this we have to say, that with regard to Plato, it is Aristander, I think, who has related that he was not the son of Ariston, but of a phantom, which approached Amphictione in the guise of Apollo. And there are several other of the followers of Plato who, in their lives of their master, have made the same statement. What are we to say, moreover, about Pythagoras, who relates the greatest possible amount of wonders, and who, in a general assembly of the Greeks, showed his ivory thigh, and asserted that he recognised the shield which he wore when he was Euphorbus, and who is said to have appeared on one day in two different cities! He, moreover, who will declare that what is related of Plato and Socrates belongs to the marvellous, will quote the story of the swan which was recommended to Socrates while he was asleep, and of the master saying when he met the young man, This, then, was the swan! Nay, the third eye which Plato saw that he himself possessed, he will refer to the category of prodigies. But occasion for slanderous accusations will never be wanting to those who are ill-disposed, and who wish to speak evil of what has happened to such as are raised above the multitude. Such persons will deride as a fiction even the demon of Socrates. We do not, then, relate marvels when we narrate the history of Jesus, nor have His genuine disciples recorded any such stories of Him; whereas this Celsus, who professes universal knowledge, and who quotes many of the sayings of Plato, is, I think, intentionally silent on the discourse concerning the Son of God which is related in Plato's Epistle to Hermeas and Coriscus. Plato's words are as follows: And calling to witness the God of all things - the ruler both of things present and things to come, father and lord both of the ruler and cause- whom, if we are philosophers indeed, we shall all clearly know, so far as it is possible for happy human beings to attain such knowledge. |
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13. Augustine, On Christian Doctrine, 2.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •disciple, of socrates Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 243 | 2.28. 42. Anything, then, that we learn from history about the chronology of past times assists us very much in understanding the Scriptures, even if it be learned without the pale of the Church as a matter of childish instruction. For we frequently seek information about a variety of matters by use of the Olympiads, and the names of the consuls; and ignorance of the consulship in which our Lord was born, and that in which He suffered, has led some into the error of supposing that He was forty-six years of age when He suffered, that being the number of years He was told by the Jews the temple (which He took as a symbol of His body) was in building. John 2:19 Now we know on the authority of the evangelist that He was about thirty years of age when He was baptized; Luke 3:23 but the number of years He lived afterwards, although by putting His actions together we can make it out, yet that no shadow of doubt might arise from another source, can be ascertained more clearly and more certainly from a comparison of profane history with the gospel. It will still be evident, however, that it was not without a purpose it was said that the temple was forty and six years in building; so that, as more secret formation of the body which, for our sakes, the only-begotten Son of God, by whom all things were made, condescended to put on. 43. As to the utility of history, moreover, passing over the Greeks, what a great question our own Ambrose has set at rest! For, when the readers and admirers of Plato dared calumniously to assert that our Lord Jesus Christ learned all those sayings of His, which they are compelled to admire and praise, from the books of Plato- because (they urged) it cannot be denied that Plato lived long before the coming of our Lord! - did not the illustrious bishop, when by his investigations into profane history he had discovered that Plato made a journey into Egypt at the time when Jeremiah the prophet was there, show that it is much more likely that Plato was through Jeremiah's means initiated into our literature, so as to be able to teach and write those views of his which are so justly praised? For not even Pythagoras himself, from whose successors these men assert Plato learned theology, lived at a date prior to the books of that Hebrew race, among whom the worship of one God sprang up, and of whom as concerning the flesh our Lord came. And thus, when we reflect upon the dates, it becomes much more probable that those philosophers learned whatever they said that was good and true from our literature, than that the Lord Jesus Christ learned from the writings of Plato - a thing which it is the height of folly to believe. 44. And even when in the course of an historical narrative former institutions of men are described, the history itself is not to be reckoned among human institutions; because things that are past and gone and cannot be undone are to be reckoned as belonging to the course of time, of which God is the author and governor. For it is one thing to tell what has been done, another to show what ought to be done. History narrates what has been done, faithfully and with advantage; but the books of the haruspices, and all writings of the same kind, aim at teaching what ought to be done or observed, using the boldness of an adviser, not the fidelity of a narrator. |
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