1. Hebrew Bible, Proverbs, 3.19-3.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 47| 3.19. "יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃", | 3.19. "The LORD by wisdom founded the earth; By understanding He established the heavens.", 3.20. "By His knowledge the depths were broken up, And the skies drop down the dew.", |
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2. Hebrew Bible, Psalms, 99.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 28| 99.3. "יוֹדוּ שִׁמְךָ גָּדוֹל וְנוֹרָא קָדוֹשׁ הוּא׃", | 99.3. "Let them praise Thy name as great and awful; Holy is He.", |
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3. Hebrew Bible, Deuteronomy, 32.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine essence, divine intellect Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 332| 32.29. "לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת יָבִינוּ לְאַחֲרִיתָם׃", | 32.29. "If they were wise, they would understand this, They would discern their latter end.", |
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4. Hebrew Bible, 1 Kings, 18.36 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 27| 18.36. "וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ ובדבריך [וּבִדְבָרְךָ] עָשִׂיתִי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃", | 18.36. "And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word.", |
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5. Hebrew Bible, Isaiah, 53.8, 55.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 40, 42| 53.8. "מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃", 55.8. "כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהוָה׃", | 53.8. "By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due.", 55.8. "For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD.", |
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6. Hesiod, Works And Days, 200 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •intellect, as divine Found in books: Segev (2017), Aristotle on Religion, 105 | 200. That’s given to the honest, just and kind. |
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7. Hesiod, Theogony, 223 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •intellect, as divine Found in books: Segev (2017), Aristotle on Religion, 105 | 223. With her the moment she was born: all three |
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8. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 102| 89a. ἀπεργαζόμενον παρέξει. ΤΙ. τῶν δʼ αὖ κινήσεων ἡ ἐν ἑαυτῷ ὑφʼ αὑτοῦ ἀρίστη κίνησις—μάλιστα γὰρ τῇ διανοητικῇ καὶ τῇ τοῦ παντὸς κινήσει συγγενής—ἡ δὲ ὑπʼ ἄλλου χείρων· χειρίστη δὲ ἡ κειμένου τοῦ σώματος καὶ ἄγοντος ἡσυχίαν διʼ ἑτέρων αὐτὸ κατὰ μέρη κινοῦσα. διὸ δὴ τῶν καθάρσεων καὶ συστάσεων τοῦ σώματος ἡ μὲν διὰ τῶν γυμνασίων ἀρίστη, δευτέρα δὲ ἡ διὰ τῶν αἰωρήσεων κατά τε τοὺς πλοῦς καὶ ὅπῃπερ ἂν ὀχήσεις ἄκοποι γίγνωνται· τρίτον δὲ εἶδος κινήσεως | 89a. Tim. |
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9. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 231| 250c. μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. | 250c. the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty, |
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10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 102| 895c. ΑΘ. ὁπότε δὴ τοίνυν ἐνταῦθά ἐσμεν τοῦ λόγου, τόδε ἀποκρινώμεθα. ΚΛ. τὸ ποῖον; ΑΘ. ἐὰν ἴδωμέν που ταύτην γενομένην ἐν τῷ γηίνῳ ἢ ἐνύδρῳ ἢ πυροειδεῖ, κεχωρισμένῳ ἢ καὶ συμμιγεῖ, τί ποτε φήσομεν ἐν τῷ τοιούτῳ πάθος εἶναι; ΚΛ. μῶν ἄρα με ἐρωτᾷς εἰ ζῆν αὐτὸ προσεροῦμεν, ὅταν αὐτὸ αὑτὸ κινῇ; ΑΘ. ναί. ΚΛ. Ζῆν· πῶς γὰρ οὔ; ΑΘ. τί δέ; ὁπόταν ψυχὴν ἔν τισιν ὁρῶμεν, μῶν ἄλλο ἢ ταὐτὸν τούτῳ; ζῆν ὁμολογητέον; ΚΛ. οὐκ ἄλλο. | 895c. here is a question we may answer. Clin. What is it? Ath. If we should see that this motion had arisen in a thing of earth or water or fire, whether separate or in combination, what condition should we say exists in such a thing? Clin. What you ask me is, whether we are to speak of a thing as alive when it moves itself? Ath. Yes. Clin. It is alive, to be sure. Ath. Well then, when we see soul in things, must we not equally agree that they are alive? Clin. We must. |
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| 11. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017), Aristotle on Religion, 101 |
| 12. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017), Aristotle on Religion, 105 |
| 13. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 299 |
| 14. Aristotle, Great Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017), Aristotle on Religion, 110, 116, 119, 121 |
| 15. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017), Aristotle on Religion, 105 |
| 16. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017), Aristotle on Religion, 20, 116, 118 |
| 17. Euclid, Elements, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 137 |
| 18. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Segev (2017), Aristotle on Religion, 101 |
| 19. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 31 |
| 20. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 31 |
21. Cicero, On The Nature of The Gods, 1.39, 2.16, 2.19, 2.22-2.23, 2.32, 2.37-2.39, 2.58, 2.64, 2.66, 2.70, 2.75-2.76, 2.88, 2.93, 3.18, 3.28, 3.52 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •divine intellect •intellect, divine Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 101, 102, 108, 112; Osborne (2001), Irenaeus of Lyons, 35, 36 | 1.39. Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality. 2.16. "Extremely acute of intellect as is Chrysippus, nevertheless his utterance here might well appear to have been learnt from the very lips of Nature, and not discovered by himself. 'If (he says) there be something in the world that man's mind and human reason, strength and power are incapable of producing, that which produces it must necessarily be superior to man; now the heavenly bodies and all those things that display a never-ending regularity cannot be created by man; therefore that which creates them is superior to man; yet what better name is there for this than "god"? Indeed, if gods do not exist, what can there be in the universe superior to man? for he alone possesses reason, which is the most excellent thing that can exist; but for any human being in existence to think that there is nothing in the whole world superior to himself would be an insane piece of arrogance; therefore there is something superior to man; therefore God does exist.' 2.19. Again, consider the sympathetic agreement, interconnexion and affinity of things: whom will this not compel to approve the truth of what I say? Would it be possible for the earth at one definite time to be gay with flowers and then in turn all bare and stark, or for the spontaneous transformation of so many things about us to signal the approach and the retirement of the sun at the summer and the winter solstices, or for the tides to flow and ebb in the seas and straits with the rising and setting of the moon, or for the different courses of the stars to be maintained by the one revolution of the entire sky? These processes and this musical harmony of all the parts of the world assuredly would not go on were they not maintained in unison by a single divine and all‑pervading spirit. 2.22. 'Nothing devoid of sensation can have a part of itself that is sentient; but the world has parts that are sentient; therefore the world has parts that are sentient; therefore the world is not devoid of sensation.' He also proceeds to press the argument more closely: 'Nothing,' he says, 'that is iimate and irrational can give birth to an animate and rational being; but the world gives birth to animate and rational beings; therefore the world is animate and rational.' Furthermore he proved his argument by means of one of his favourite comparisons, as follows: 'If flutes playing musical tunes grew on an olive-tree, surely you would not question that the olive-tree possessed some knowledge of the art of flute-playing; or if plane-trees bore well-tuned lutes, doubtless you would likewise infer that the plane-trees possessed the art of music; why then should we not judge the world to be animate and endowed with wisdom, when it produces animate and wise offspring? 2.23. "However, having begun to treat the subject in a different way from that which I proposed at the beginning (for I said that this part required no discussion, since the existence of god was manifest to everybody), in spite of this I should like to prove even this point by means of arguments drawn from Physics or Natural Philosophy. It is a law of Nature that all things capable of nurture and growth contain within them a supply of heat, without which their nurture and growth would not be possible; for everything of a hot, fiery nature supplies its own source of motion and activity; but that which is nourished and grows possesses a definite and uniform motion; and as long as this motion remains within us, so long sensation and life remain, whereas so soon as our heat is cooled and quenched we ourselves perish and are extinguished. 2.32. For let us hear Plato, that divine philosopher, for so almost he is to be deemed. He holds that motion is of two sorts, one spontaneous, the other derived from without; and that that which moves of itself spontaneously is more divine than that which has motion imparted to it by some force not its own. The former kind of motion he deems to reside only in the soul, which he considers to be the only source and origin of motion. Hence, since all motion springs from the world-heat, and since that heat moves spontaneously and not by any impulse from something else, it follows that that heat is soul; which proves that the world is an animate being. "Another proof that the world possesses intelligence is supplied by the fact that the world is unquestionably better than any of its elements; for even as there is no part of our body that is not of less value than we are ourselves, so the whole universe must needs be of higher worth than any portion of the universe; and if this be so, it follows that the world must be endowed with wisdom, for, if it were not, man, although a part of the world, being possessed of reason would necessarily be of higher worth than the world as a whole. 2.37. "In fact there is nothing else beside the world that has nothing wanting, but is fully equipped and complete and perfect in all its details and parts. For as Chrysippus cleverly puts it, just as a shield-case is made for the sake of a shield and a sheath for the sake of a sword, so everything else except the world was created for the sake of some other thing; thus the cornº and fruits produced by the earth were created for the sake of animals, and animals for the sake of man: for example the horse for riding, the ox for ploughing, the dog for hunting and keeping guard; man himself however came into existence for the purpose of contemplating and imitating the world; he is by no means perfect, but he is 'a small fragment of that which is perfect.' 2.38. The world on the contrary, since it embraces all things and since nothing exists which is not within it, is entirely perfect; how then can it fail to possess that which is the best? but there is nothing better than intelligence and reason; the world therefore cannot fail to possess them. Chrysippus therefore also well shows by the aid of illustrations that in the perfect and mature specimen of its kind everything is better than in the imperfect, for instance in a horse than in a foal, in a dog than in a puppy, in a man than in a boy; and that similarly a perfect and complete being is bound to possess that which is the best thing in all the world; 2.39. but no being is more perfect than the world, and nothing is better than virtue; therefore virtue is an essential attribute of the world. Again, man's nature is not perfect, yet virtue may be realized in man; how much more readily then in the world! therefore the world possesses virtue. Therefore it is wise, and consequently divine. "Having thus perceived the divinity of the world, we must also assign the same divinity to the stars, which are formed from the most mobile and the purest part of the aether, and are not compounded of any other element besides; they are of a fiery heat and translucent throughout. Hence they too have the fullest right to be pronounced to be living beings endowed with sensation and intelligence. 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.64. now these immoral fables enshrined a decidedly clever scientific theory. Their meaning was that the highest element of celestial ether or fire, which by itself generates all things, is devoid of that bodily part which requires union with another for the work of procreation. By Saturn again they denoted that being who maintains the course and revolution of seasons and periods of time, et deity actually so designated in Greek, for Saturn's Greek name is Kronos, which is the same as chronos, a space of time. The Latin designation 'Saturn' on the other hand is due to the fact that he is 'saturated' or 'satiated with years' (anni); the fable is that he was in the habit of devouring his sons — meaning that Time devours the ages and gorges himself insatiably with the years that are past. Saturn was bound by Jove in order that Time's courses might not be unlimited, and that Jove might fetter him by the bonds of the stars. But Jupiter himself — the name means 'the helping father,' whom with a change of inflexion we style Jove, from iuvare 'to help'; the poets call him 'father of gods and men,' and our ancestors entitled him 'best and greatest,' putting the title 'best,' that is most beneficent, before that of 'greatest,' because universal beneficence is greater, or at least more lovable, than the possession of great wealth — 2.66. "The air, lying between the sea and sky, is according to the Stoic theory deified under the name belonging to Juno, sister and wife of Jove, because it resembles and is closely connected with the aether; they made it female and assigned it to Juno because of its extreme softness. (The name of Juno however I believe to be derived from iuvare 'to help'). There remained water and earth, to complete the fabled partition of the three kingdoms. Accordingly the second kingdom, the entire realm of the sea, was assigned to Neptune, Jove's brother as they hold; his name is derived from nare 'to swim,' with a slight alteration of the earlier letters and with the suffix seen in Portunus (the harbour god), derived from portus 'a harbour.' The entire bulk and substance of the earth was dedicated to father Dis (that is, Dives, 'the rich,' and so in Greek Plouton), because all things fall back into the earth and also arise from the earth. He is said to have married Proserpina (really a Greek name, for she is the same as the goddess called Persephone in Greek) — they think that she represents the seed of corn, and fable that she was hidden away, and sought for by her mother. 2.70. "Do you see therefore how from a true and valuable philosophy of nature has been evolved this imaginary and fanciful pantheon? The perversion has been a fruitful source of false beliefs, crazy errors and superstitions hardly above the level of old wives' tales. We know what the gods look like and how old they are, their dress and their equipment, and also their genealogies, marriages and relationships, and all about them is distorted into the likeness of human frailty. They are actually represented as liable to passions and emotions — we hear of their being in love, sorrowful, angry; according to the myths they even engage in wars and battles, and that not only when as in Homer two armies and contending and the gods take sides and intervene on their behalf, but they actually fought wars of their own, for instance with the Titans and with the Giants. These stories and these beliefs are utterly foolish; they are stuffed with nonsense and absurdity of all sorts. 2.75. I therefore declare that the world and all its parts were set in order at the beginning and have been governed for all time by converse providence: a thesis which our school usually divides into three sections. The first is based on the argument proving that the gods exist; if this be granted, it must be admitted that the world is governed by their wisdom. The second proves that all things are under the sway of sentient nature, and that by it the universe is carried on in the most beautiful manner; and this proved, it follows that the universe was generated from living first causes. The third topic is the argument from the wonder that we feel at the marvel of creation, celestial and terrestrial. 2.76. "In the first place therefore one must either deny the existence of the gods, which in a manner is done by Democritus when he represents them as 'apparitions' and by Epicurus with his 'images'; or anybody who admits that the gods exist must allow them activity, and activity of the most distinguished sort; now nothing can be more distinguished than the government of the world; therefore the world is governed by the wisdom of the gods. If this is not so, there must clearly be something better and more powerful than god, be it what it may, whether iimate nature or necessity speeding on with mighty force to create the supremely beautiful objects that we see; 2.88. Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit. 2.93. "At this point must I not marvel that there should be anyone who can persuade himself that there are certain solid and indivisible particles of matter borne along by the force of gravity, and that the fortuitous collision of those particles produces this elaborate and beautiful world? I cannot understand why he who considers it possible for this to have occurred should not all think that, if a counts number of copies of the one-and‑twenty letters of alphabet, made of gold or what you will, were thrown together into some receptacle and then shaken out on the ground, it would be possible that they should produce the Annals of Ennius, all ready for the reader. I doubt whether chance could possibly succeed in producing even a single verse! 3.18. and we defer to the same time the argument which you attributed to Chrysippus, that since there exists something in the universe which could not be created by man, some being must exist of a higher order than man; as also your comparison of the beautiful furniture in a house with the beauty of the world, and your reference to the harmony and common purpose of the whole world; and Zeno's terse and pointed little syllogisms we will postpone to that part of my discourse which I have just mentioned; and at the same time all your arguments of a scientific nature about the fiery force and heat which you alleged to be the universal source of generation shall be examined in their place; and all that you said the day before yesterday, when attempting to prove the divine existence, to show that both the world as a whole and the sun and moon and stars possess sensation and intelligence, I will keep for the same occasion. 3.28. And so I fully agreed with the part of your discourse that dealt with nature's punctual regularity, and what you termed its concordant interconnexion and correlation; but I could not accept your assertion that this could not have come about were it not held together by a single divine breath. On the contrary, the system's coherence and persistence is due to nature's forces and not to drive power; she does possess that 'concord' (the Greek term is sympatheia) of which you spoke, but the greater this is as a spontaneous growth, the less possible is it to suppose that it was created by divine reason. 3.52. Again, if the name of Ceres is derived from her bearing fruit, as you said, the earth itself is a goddess (and so she is believed to be, for she is the same as the deity Tellus). But if the earth is divine, so also is the sea, which you identified with Neptune; and therefore the rivers and springs too. This is borne out by the facts that Maso dedicated a Temple of Fons out of his Corsican spoils, and that the Augur's litany includes as we may see the names of Tiberinus, Spino, almo, Nodinus, and other rivers in the neighbourhood of Rome. Either therefore this process will go on indefinitely, or we shall admit none of these; nts unlimited claim of superstition will not be accepted; therefore none of these is to be accepted. |
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22. Cicero, Tusculan Disputations, 1.32 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmos, divine intellect constructed •intellect, platonic divine Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 84| 1.32. illud illũ K 1 num dubitas, quin specimen naturae capi deceat ex optima quaque natura? quae est melior igitur in hominum genere natura quam eorum, qui se natos ad homines iuvandos tutandos conservandos arbitrantur? abiit ad deos Hercules: numquam abisset, nisi, cum inter homines esset, eam sibi viam viam s. v. add. K 2 munivisset. vetera iam ista et religione omnium consecrata: quid in hac re p. tot tantosque viros ob rem p. ob rem p. b r in r. V 1 ob re p. K ob rē p. ( er. ublică) G interfectos cogitasse arbitramur? isdemne ut finibus nomen suum quibus vita terminaretur? nemo umquam sine magna spe inmortalitatis se pro patria offerret ad mortem. | |
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23. Philo of Alexandria, On The Life of Moses, 1.20, 1.23 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divinizing, intellect/mind Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 70 | 1.20. Therefore the child being now thought worthy of a royal education and a royal attendance, was not, like a mere child, long delighted with toys and objects of laughter and amusement, even though those who had undertaken the care of him allowed him holidays and times for relaxation, and never behaved in any stern or morose way to him; but he himself exhibited a modest and dignified deportment in all his words and gestures, attending diligently to every lesson of every kind which could tend to the improvement of his mind. 1.23. Accordingly he speedily learnt arithmetic, and geometry, and the whole science of rhythm and harmony and metre, and the whole of music, by means of the use of musical instruments, and by lectures on the different arts, and by explanations of each topic; and lessons on these subjects were given him by Egyptian philosophers, who also taught him the philosophy which is contained in symbols, which they exhibit in those sacred characters of hieroglyphics, as they are called, and also that philosophy which is conversant about that respect which they pay to animals which they invest with the honours due to God. And all the other branches of the encyclical education he learnt from Greeks; and the philosophers from the adjacent countries taught him Assyrian literature and the knowledge of the heavenly bodies so much studied by the Chaldaeans. |
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24. New Testament, Apocalypse, 3.7, 21.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 47, 263| 3.7. Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχωντὴν κλεῖν Δαυείδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει, 21.3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, | 3.7. "To the angel of the assembly in Philadelphia write: "He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and that shuts and no one opens, says these things: 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. |
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25. New Testament, Ephesians, 2.4, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 29, 34| 2.4. ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς, 4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. | 2.4. But God, being rich in mercy, for his great love with which he loved us, 4.6. one God and Father of all, who is over all, and through all, and in us all. |
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| 26. New Testament, Romans, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 29 |
27. New Testament, Matthew, 11.27, 13.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 42, 47| 11.27. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. 13.17. ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν. | 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 13.17. For most assuredly I tell you that many prophets and righteous men desired to see the things which you see, and didn't see them; and to hear the things which you hear, and didn't hear them. |
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| 28. Pliny The Elder, Natural History, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33 |
| 29. Plutarch, On The Birth of The Spirit In Timaeus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine intellection/thinking (noêsis, νόησις) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 137 |
| 30. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 36 |
| 31. New Testament, 1 Corinthians, 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divinizing, intellect/mind Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 70 |
| 32. Seneca The Younger, De Beneficiis, 7.1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 34 |
| 33. Irenaeus, Demonstration of The Apostolic Teaching, 42, 98, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 256 |
| 34. Sextus, Against The Mathematicians, 9.133-9.136, 9.144 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33, 35 |
| 35. Tertullian, Against The Valentinians, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 257 |
36. Tertullian, Apology, 17.5-17.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 257| 17.5. Quod deus dederit omnium vox est. Iudicem quoque contestatur illum Deus videt, et Deo commendo, et Deus mihi reddet. O testimonium animae naturaliter Christianae! Denique pronuntians haec non ad Capitolium, sed ad caelum respicit. Novit enim sedem dei vivi; ab illo, et inde descendit. 17.6. | |
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37. Tertullian, On Prayer, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 27 | 1. The Spirit of God, and the Word of God, and the Reason of God - Word of Reason, and Reason and Spirit of Word - Jesus Christ our Lord, namely, who is both the one and the other, - has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of God has renewed all things from carnal unto spiritual, by superinducing the Gospel, the obliterator of the whole ancient bygone system; in which our Lord Jesus Christ has been approved as the Spirit of God, and the Word of God, and the Reason of God: the Spirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came. So the prayer composed by Christ has been composed of three parts. In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John's doings were laid as groundwork for Christ, until, when He had increased - just as the same John used to fore-announce that it was needful that He should increase and himself decrease John 3:30 - the whole work of the forerunner passed over, together with his spirit itself, unto the Lord. Therefore, after what form of words John taught to pray is not extant, because earthly things have given place to heavenly. He who is from the earth, says John, speaks earthly things; and He who is here from the heavens speaks those things which He has seen. John 3:31-32 And what is the Lord Christ's - as this method of praying is - that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain unto faith, and the modesty of faith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity - and let this make for the third grade of wisdom - is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel. |
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| 38. Tertullian, Prescription Against Heretics, 16.2, 19.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 31 |
| 39. Palestinian Talmud, Avodah Zarah, 3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •intellect, as divine Found in books: Segev (2017), Aristotle on Religion, 108 |
| 40. Gellius, Attic Nights, 7.1.1-7.1.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 36 |
| 41. Novatianus, Treatise Concerning The Trinity, 6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33 |
42. Justin, Dialogue With Trypho, 23.2, 96.3, 101.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 165, 257 | 8. Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing. |
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| 43. Justin, Second Apology, 13.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 33 |
44. Justin, First Apology, 10.2, 16.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 165, 257 | 46. But lest some should, without reason, and for the perversion of what we teach, maintain that we say that Christ was born one hundred and fifty years ago under Cyrenius, and subsequently, in the time of Pontius Pilate, taught what we say He taught; and should cry out against us as though all men who were born before Him were irresponsible - let us anticipate and solve the difficulty. We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of whom every race of men were partakers; and those who lived reasonably are Christians, even though they have been thought atheists; as, among the Greeks, Socrates and Heraclitus, and men like them; and among the barbarians, Abraham, and Aias, and Azarias, and Misael, and Elias, and many others whose actions and names we now decline to recount, because we know it would be tedious. So that even they who lived before Christ, and lived without reason, were wicked and hostile to Christ, and slew those who lived reasonably. But who, through the power of the Word, according to the will of God the Father and Lord of all, He was born of a virgin as a man, and was named Jesus, and was crucified, and died, and rose again, and ascended into heaven, an intelligent man will be able to comprehend from what has been already so largely said. And we, since the proof of this subject is less needful now, will pass for the present to the proof of those things which are urgent. |
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| 45. Clement of Alexandria, Miscellanies, 1.7.37, 4.25.156-4.25.157, 4.82.4, 5.12.81, 7.2.5, 7.7.35-7.7.37 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33, 38, 39 |
46. Irenaeus, Refutation of All Heresies, 1.10.3, 1.12.2, 1.15.5, 1.22.1, 2.1.1-2.1.2, 2.1.4, 2.5.4, 2.6.1, 2.9.1, 2.10.3, 2.13, 2.13.1-2.13.4, 2.13.7, 2.13.9-2.13.10, 2.14.2-2.14.4, 2.16.3, 2.17.7, 2.25.1, 2.25.3-2.25.4, 2.26.1, 2.26.3, 2.27.2, 2.28, 2.28.1, 2.28.3-2.28.7, 2.29.2, 2.30.3, 2.30.9, 2.31.1, 2.34.2, 2.34.4, 2.36.1, 3.6.3-3.6.4, 3.8.3, 3.10.2, 3.16.7, 3.19.2, 3.21.3-3.21.4, 3.22.1, 3.23.2, 3.23.4-3.23.5, 3.23.8, 3.24.1-3.24.2, 3.25.1-3.25.3, 3.25.5, 4.3.1, 4.4.2, 4.6.2-4.6.4, 4.6.7, 4.10.1, 4.11, 4.11.1-4.11.2, 4.14.3, 4.19.1-4.19.3, 4.20.1-4.20.7, 4.20.10, 4.21.3, 4.23.1, 4.28.2, 4.34.1, 4.36.6, 4.37.4, 4.38.1, 4.38.3-4.38.4, 4.39, 4.39.2, 4.39.4, 4.41.1, 5.4.2, 5.7.2, 5.10.2, 5.12.6, 5.17.1, 5.20.2, 5.22.1, 5.32.1, 5.33.4, 5.36.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 27, 28, 29, 30, 31, 32, 33, 34, 37, 38, 39, 40, 41, 42, 43, 46, 47, 48, 104, 167, 256, 257, 263 | 4.11. These (numerical) relations, therefore, the greater than ninefold, and less than half, and greater than double, and less than two-fifths, and greater than half, and less than double, are beyond all symphonies, from which not any proportionate or harmonic system could be produced. But the whole world, and the parts of it, are in all respects similarly framed in conformity with proportion and harmony. The proportionate and harmonic relations, however, are preserved - as we have previously stated - by double and triple intervals. If, therefore, we consider Archimedes reliable in the case of only the first distance, that from the Moon to the Earth, it is easy also to find the rest (of the intervals), by multiplying (them) by double and treble. Let then the distance, according to Archimedes, from Earth to Moon be 5, 544, 130 stadii; there will therefore be the double number of this of stadiiwhich the Sun is distant from the Moon, viz. 11, 088, 260. But the Sun is distant from the Earth 16, 632, 390 stadii; and Venus is likewise distant from the Sun 16, 632, 390 stadii, but from the Earth 33, 264, 780 stadii; and Mercury is distant from Venus 22, 176, 520 stadii, but from Earth 55, 441, 300 stadii; and Mars is distant from Mercury 49, 897, 170 stadii, and from Earth 105, 338, 470 stadii; and Jupiter is distant from Mars 44, 353, 040 stadii, but from Earth 149, 691, 510 stadii; Saturn is distant from Jupiter 149, 691, 510 stadii, but from Earth 299, 383, 020 stadii. 4.39. The sensation of an earthquake they cause in such a way, as that all things seem set in motion; ordure of a weasel burned with a magnet upon coals (has this effect). |
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| 47. Alcinous, Handbook of Platonism, 164.27-164.31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •intellect, divine •divine intellect Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 271; Osborne (2001), Irenaeus of Lyons, 36 |
| 48. Plotinus, Enneads, 2.9.1-2.9.6, 5.5.3, 5.5.7, 5.8.9-5.8.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 44, 45, 46 |
49. Diogenes Laertius, Lives of The Philosophers, 7.147, 9.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33, 35 | 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. 9.19. Seven and sixty are now the years that have been tossing my cares up and down the land of Greece; and there were then twenty and five years more from my birth up, if I know how to speak truly about these things.He holds that there are four elements of existent things, and worlds unlimited in number but not overlapping [in time]. Clouds are formed when the vapour from the sun is carried upwards and lifts them into the surrounding air. The substance of God is spherical, in no way resembling man. He is all eye and all ear, but does not breathe; he is the totality of mind and thought, and is eternal. Xenophanes was the first to declare that everything which comes into being is doomed to perish, and that the soul is breath. |
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50. Augustine, Confessions, 9.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 28 | 9.10. 23. As the day now approached on which she was to depart this life (which day Thou knew, we did not), it fell out - Thou, as I believe, by Your secret ways arranging it - that she and I stood alone, leaning in a certain window, from which the garden of the house we occupied at Ostia could be seen; at which place, removed from the crowd, we were resting ourselves for the voyage, after the fatigues of a long journey. We then were conversing alone very pleasantly; and, forgetting those things which are behind, and reaching forth unto those things which are before, Philippians 3:13 we were seeking between ourselves in the presence of the Truth, which You are, of what nature the eternal life of the saints would be, which eye has not seen, nor ear heard, neither has entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Your fountain, the fountain of life, which is with You; that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery. 24. And when our conversation had arrived at that point, that the very highest pleasure of the carnal senses, and that in the very brightest material light, seemed by reason of the sweetness of that life not only not worthy of comparison, but not even of mention, we, lifting ourselves with a more ardent affection towards the Selfsame, did gradually pass through all corporeal things, and even the heaven itself, whence sun, and moon, and stars shine upon the earth; yea, we soared higher yet by inward musing, and discoursing, and admiring Your works; and we came to our own minds, and went beyond them, that we might advance as high as that region of unfailing plenty, where You feed Israel for ever with the food of truth, and where life is that Wisdom by whom all these things are made, both which have been, and which are to come; and she is not made, but is as she has been, and so shall ever be; yea, rather, to have been, and to be hereafter, are not in her, but only to be, seeing she is eternal, for to have been and to be hereafter are not eternal. And while we were thus speaking, and straining after her, we slightly touched her with the whole effort of our heart; and we sighed, and there left bound the first-fruits of the Spirit; Romans 8:23 and returned to the noise of our own mouth, where the word uttered has both beginning and end. And what is like Your Word, our Lord, who remains in Himself without becoming old, and makes all things new? Wisdom 7:27 25. We were saying, then, If to any man the tumult of the flesh were silenced - silenced the phantasies of earth, waters, and air - silenced, too, the poles; yea, the very soul be silenced to herself, and go beyond herself by not thinking of herself - silenced fancies and imaginary revelations, every tongue, and every sign, and whatsoever exists by passing away, since, if any could hearken, all these say, We created not ourselves, but were created by Him who abides for ever: If, having uttered this, they now should be silenced, having only quickened our ears to Him who created them, and He alone speak not by them, but by Himself, that we may hear His word, not by fleshly tongue, nor angelic voice, nor sound of thunder, nor the obscurity of a similitude, but might hear Him - Him whom in these we love- without these, like as we two now strained ourselves, and with rapid thought touched on that Eternal Wisdom which remains over all. If this could be sustained, and other visions of a far different kind be withdrawn, and this one ravish, and absorb, and envelope its beholder amid these inward joys, so that his life might be eternally like that one moment of knowledge which we now sighed after, were not this Enter into the joy of Your Lord? Matthew 25:21 And when shall that be? When we shall all rise again; but all shall not be changed. 26. Such things was I saying; and if not after this manner, and in these words, yet, Lord, You know, that in that day when we were talking thus, this world with all its delights grew contemptible to us, even while we spoke. Then said my mother, Son, for myself, I have no longer any pleasure in anything in this life. What I want here further, and why I am here, I know not, now that my hopes in this world are satisfied. There was indeed one thing for which I wished to tarry a little in this life, and that was that I might see you a Catholic Christian before I died. My God has exceeded this abundantly, so that I see you despising all earthly felicity, made His servant - what do I here? |
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| 51. Libanius, Progymnasmata, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 52. Hilary of Poitiers, On Psalms, 129.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33 |
| 53. Epiphanius, Panarion, 33.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 47 |
54. Augustine, The City of God, 20.1-20.2, 21.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine punishment, intellectual form of Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 106 | 20.1. Intending to speak, in dependence on God's grace, of the day of His final judgment, and to affirm it against the ungodly and incredulous, we must first of all lay, as it were, in the foundation of the edifice the divine declarations. Those persons who do not believe such declarations do their best to oppose to them false and illusive sophisms of their own, either contending that what is adduced from Scripture has another meaning, or altogether denying that it is an utterance of God's. For I suppose no man who understands what is written, and believes it to be communicated by the supreme and true God through holy men, refuses to yield and consent to these declarations, whether he orally confesses his consent, or is from some evil influence ashamed or afraid to do so; or even, with an opinionativeness closely resembling madness, makes strenuous efforts to defend what he knows and believes to be false against what he knows and believes to be true. That, therefore, which the whole Church of the true God holds and professes as its creed, that Christ shall come from heaven to judge quick and dead, this we call the last day, or last time, of the divine judgment. For we do not know how many days this judgment may occupy; but no one who reads the Scriptures, however negligently, need be told that in them day is customarily used for time. And when we speak of the day of God's judgment, we add the word last or final for this reason, because even now God judges, and has judged from the beginning of human history, banishing from paradise, and excluding from the tree of life, those first men who perpetrated so great a sin. Yea, He was certainly exercising judgment also when He did not spare the angels who sinned, whose prince, overcome by envy, seduced men after being himself seduced. Neither is it without God's profound and just judgment that the life of demons and men, the one in the air, the other on earth, is filled with misery, calamities, and mistakes. And even though no one had sinned, it could only have been by the good and right judgment of God that the whole rational creation could have been maintained in eternal blessedness by a persevering adherence to its Lord. He judges, too, not only in the mass, condemning the race of devils and the race of men to be miserable on account of the original sin of these races, but He also judges the voluntary and personal acts of individuals. For even the devils pray that they may not be tormented, Matthew 8:29 which proves that without injustice they might either be spared or tormented according to their deserts. And men are punished by God for their sins often visibly, always secretly, either in this life or after death, although no man acts rightly save by the assistance of divine aid; and no man or devil acts unrighteously save by the permission of the divine and most just judgment. For, as the apostle says, There is no unrighteousness with God; Romans 9:14 and as he elsewhere says, His judgments are inscrutable, and His ways past finding out. Romans 11:33 In this book, then, I shall speak, as God permits, not of those first judgments, nor of these intervening judgments of God, but of the last judgment, when Christ is to come from heaven to judge the quick and the dead. For that day is properly called the day of judgment, because in it there shall be no room left for the ignorant questioning why this wicked person is happy and that righteous man unhappy. In that day true and full happiness shall be the lot of none but the good, while deserved and supreme misery shall be the portion of the wicked, and of them only. 20.2. In this present time we learn to bear with equanimity the ills to which even good men are subject, and to hold cheap the blessings which even the wicked enjoy. And consequently, even in those conditions of life in which the justice of God is not apparent, His teaching is salutary. For we do not know by what judgment of God this good man is poor and that bad man rich; why he who, in our opinion, ought to suffer acutely for his abandoned life enjoys himself, while sorrow pursues him whose praiseworthy life leads us to suppose he should be happy; why the innocent man is dismissed from the bar not only unavenged, but even condemned, being either wronged by the iniquity of the judge, or overwhelmed by false evidence, while his guilty adversary, on the other hand, is not only discharged with impunity, but even has his claims admitted; why the ungodly enjoys good health, while the godly pines in sickness; why ruffians are of the soundest constitution, while they who could not hurt any one even with a word are from infancy afflicted with complicated disorders; why he who is useful to society is cut off by premature death, while those who, as it might seem, ought never to have been so much as born have lives of unusual length; why he who is full of crimes is crowned with honors, while the blameless man is buried in the darkness of neglect. But who can collect or enumerate all the contrasts of this kind? But if this anomalous state of things were uniform in this life, in which, as the sacred Psalmist says, Man is like to vanity, his days as a shadow that passes away, - so uniform that none but wicked men won the transitory prosperity of earth, while only the good suffered its ills - this could be referred to the just and even benign judgment of God. We might suppose that they who were not destined to obtain those everlasting benefits which constitute human blessedness were either deluded by transitory blessings as the just reward of their wickedness, or were, in God's mercy, consoled by them, and that they who were not destined to suffer eternal torments were afflicted with temporal chastisement for their sins, or were stimulated to greater attainment in virtue. But now, as it is, since we not only see good men involved in the ills of life, and bad men enjoying the good of it, which seems unjust, but also that evil often overtakes evil men, and good surprises the good, the rather on this account are God's judgments unsearchable, and His ways past finding out. Although, therefore, we do not know by what judgment these things are done or permitted to be done by God, with whom is the highest virtue, the highest wisdom, the highest justice, no infirmity, no rashness, no unrighteousness, yet it is salutary for us to learn to hold cheap such things, be they good or evil, as attach indifferently to good men and bad, and to covet those good things which belong only to good men, and flee those evils which belong only to evil men. But when we shall have come to that judgment, the date of which is called peculiarly the day of judgment, and sometimes the day of the Lord, we shall then recognize the justice of all God's judgments, not only of such as shall then be pronounced, but, of all which take effect from the beginning, or may take effect before that time. And in that day we shall also recognize with what justice so many, or almost all, the just judgments of God in the present life defy the scrutiny of human sense or insight, though in this matter it is not concealed from pious minds that what is concealed is just. 21.17. I must now, I see, enter the lists of amicable controversy with those tender-hearted Christians who decline to believe that any, or that all of those whom the infallibly just Judge may pronounce worthy of the punishment of hell, shall suffer eternally, and who suppose that they shall be delivered after a fixed term of punishment, longer or shorter according to the amount of each man's sin. In respect of this matter, Origen was even more indulgent; for he believed that even the devil himself and his angels, after suffering those more severe and prolonged pains which their sins deserved, should be delivered from their torments, and associated with the holy angels. But the Church, not without reason, condemned him for this and other errors, especially for his theory of the ceaseless alternation of happiness and misery, and the interminable transitions from the one state to the other at fixed periods of ages; for in this theory he lost even the credit of being merciful, by allotting to the saints real miseries for the expiation of their sins, and false happiness, which brought them no true and secure joy, that is, no fearless assurance of eternal blessedness. Very different, however, is the error we speak of, which is dictated by the tenderness of these Christians who suppose that the sufferings of those who are condemned in the judgment will be temporary, while the blessedness of all who are sooner or later set free will be eternal. Which opinion, if it is good and true because it is merciful, will be so much the better and truer in proportion as it becomes more merciful. Let, then, this fountain of mercy be extended, and flow forth even to the lost angels, and let them also be set free, at least after as many and long ages as seem fit! Why does this stream of mercy flow to all the human race, and dry up as soon as it reaches the angelic? And yet they dare not extend their pity further, and propose the deliverance of the devil himself. Or if any one is bold enough to do so, he does indeed put to shame their charity, but is himself convicted of error that is more unsightly, and a wresting of God's truth that is more perverse, in proportion as his clemency of sentiment seems to be greater. |
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| 55. Themistius, In Libros Aristotelis De Anima Paraphrasis, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •intellect, as divine Found in books: Segev (2017), Aristotle on Religion, 99 |
| 56. Theodoret of Cyrus, Interpretatio In Psalmos, 129.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33 |
| 57. Proclus, In Platonis Parmenidem Commentarii, 4.897.17-4.897.39 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divine intellection/thinking (noêsis, νόησις) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 137 |
| 58. Proclus, In Platonis Cratylum Commentaria, 32.29-30, 71 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 59. Proclus, Institutio Theologica, 18, 185, 190, 194, 202 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 137 |
| 60. Proclus, Theologia Platonica ( ), 4.5, 4.9, 4.9, 21.27-22.8229, 28.24-29.2232, 30.12-31.5231, 31.12-16232 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan |
| 61. Proclus, In Platonis Timaeum Commentarii, 2, 2.152.29, 2.152.28, 2.152.31, 2.152.30, 2.152.27, 2.152.32, 2.152.24, 2.152.26, 2.152.25, 2.158.10, 2.158.11, 2.158.9, 2.158, 2.158.12, 2.165.9, 2.165.8, 2.302, 207.17-21 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 84, 119 |
| 62. Damaskios, De Principiis, 2.117-2.118 (5th cent. CE - 6th cent. CE) Tagged with subjects: •demiurge, as divine intellect Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 52 |
| 63. Claudianus Mamertus, De Statu Animae, 1.21 (5th cent. CE - 5th cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33 |
| 64. Anon., Abot De Rabbi Nathan, None (7th cent. CE - 9th cent. CE) Tagged with subjects: •nan Found in books: Segev (2017), Aristotle on Religion, 119 |
| 65. Anon., Chaldean Oracles, 3, 32-33, 37, 5, 7, 35 Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 217 |
| 66. Xenophanes, Krs Frag., 166, 168-172, 167 Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 34 |
| 68. Philo of Alexandria, Mating, 66 Tagged with subjects: •divinizing, intellect/mind Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 70 |
| 69. Vitricius, Praise of Saints, 8 Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33 |
| 70. Cyril of Jerusalem, Catechetical Lectures, 6.7 Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 33 |
| 71. Simplicius of Cilicia, In Libros Aristotelis De Anima Commentaria, None (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 137 |
| 72. Philo of Alexandria, Rule of The Community, None Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan |
| 73. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 23.13-23.14, 23.17-23.19, 29.12, 181.10-181.12, 181.17 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 38 |
| 74. Anon., Tanḥuma Shoftim, None Tagged with subjects: •nan Found in books: nan nan nan nan |
| 75. Xenocrates Historicus, Fragments, None (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 137 |
| 76. Chrysippus, On Providence, 4 Tagged with subjects: •divine intellect Found in books: Osborne (2001), Irenaeus of Lyons, 36 |
