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90 results for "evagrius"
1. Cicero, On The Ends of Good And Evil, 2.27, 2.98 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52, 234
2.27. sed hoc sane concedamus. contemnit enim enim om. BE disserendi elegantiam, confuse loquitur. gerendus est mos, modo recte sentiat. et quidem et quidem ARN equidem BEV illud ipsum non nimium probo et tantum tantum A tamen (tn = tamen, pro tm = tantum) patior, philosophum loqui de cupiditatibus finiendis. an potest cupiditas finiri? tollenda est atque extrahenda radicitus. quis est enim, in quo sit cupiditas, quin quin qui N 1 V qui non BE recte cupidus dici possit? ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? quamquam in hac divisione rem ipsam rem ipsam (ips in ras. ) N remissam BERV remissionem A prorsus probo, probam A 1 reprobo A 2 elegantiam desidero. appellet haec desideria naturae, cupiditatis nomen servet alio, ut eam, cum de avaritia, cum de intemperantia, cum de maximis vitiis loquetur, tamquam capitis accuset. 2.98. Audio equidem philosophi vocem, Epicure, sed quid tibi dicendum sit oblitus es. primum enim, si vera sunt ea, quorum recordatione te gaudere dicis, hoc est, si vera sunt tua scripta et inventa, gaudere non potes. nihil enim iam habes, quod ad corpus referas; est autem a te semper dictum nec gaudere quemquam nisi propter corpus nec dolere. 'Praeteritis', inquit, gaudeo. Quibusnam praeteritis? si ad corpus pertinentibus, rationes tuas te video compensare cum istis doloribus, non memoriam corpore perceptarum voluptatum; sin autem ad animum, falsum est, quod negas animi ullum esse gaudium, quod non referatur ad corpus. cur deinde Metrodori liberos commendas? quid in add. Mdv. ('ex addidit, opinor, A. Man. Ex (de?) an in (cum tam officiose agis) adden- dum fuerit dubitari potest' Mdv. sed ī ante isto facilius excidit quam ex) isto egregio tuo officio et tanta fide—sic enim existimo—ad corpus refers? 2.27.  Still, do not let us stickle about form. Epicurus despises the niceties of dialectic; his style neglects distinctions; we must humour him in this, provided that his meaning is correct. But for my own part I cannot cordially approve, I merely tolerate, a philosopher who talks of setting bounds to the desires. Is it possible for desire to be kept within bounds? It ought to be destroyed, uprooted altogether. On your principle there is no form of desire whose possessor could not be morally approved. He will be a miser — within limits; an adulterer — in moderation; and a sensualist to correspond. What sort of a philosophy is this, that instead of dealing wickedness its death-blow, is satisfied with moderating our vices? Albeit I quite approve the substance of this classification; it is the form of it to which I take exception. Let him speak of the first class as 'the needs of nature,' and keep the term 'desire' for another occasion, to be put on trial for its life when he comes to deal with Avarice, Intemperance, and all the major vices. < 2.98.  The words of a philosopher, Epicurus, command my attention; but you forget what you logically ought to say. In the first place, if the things in the recollection of which you profess to find pleasure, I mean your writings and discoveries, are true, you cannot really be feeling pleasure. All feelings referable to the body are over for you; yet you have always maintained that no one feels either pleasure or pain except on account of the body. He says 'I take pleasure in my past feelings.' What past feelings? If you mean bodily feelings, I notice that it is not the memory of bodily delights, but your philosophical theories, that counterbalance for you your present pains; if mental feelings, your doctrine that there is no delight of the mind not ultimately referable to the body is an error. And secondly, why do you provide for the children of Metrodorus? What standard of bodily pleasure are you following in this signal act (for so I esteem it) of loyalty and duty? <
2. Cicero, Tusculan Disputations, 3.20, 3.35, 3.61, 3.68, 3.70, 3.77-3.78, 4.16, 4.18, 4.56, 4.61 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •evagrius, desert father, apatheia produces, and is produced by, love (agapē) •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52, 234, 389
3.20. Etenim si sapiens in aegritudinem aegritudinem -ne G incidere posset, posset semel R 1 posset etiam in misericordiam, posset in invidentiam (non dixi invidiam, quae tum tum (cum G) etiam Bouh., alii aliter, Ciceronem corrigentes est, cum invidetur; ab invidendo autem invidentia recte dici potest, ut effugiamus ut et fug. Non. ambiguum nomen invidiae. posset (posse codd. ) etiam... 12 invidiae Non. 443,15 (10 in invidiam. non dixi in invidentia 11 invidia) quod verbum ductum dictum G 1 K 1 ( cf. Isidor. 10,134 ) est a nimis intuendo fortunam alterius, ut est in Melanippo: quisnam florem Acc. fr. 424 (unde aut quis mortalis fl. Non. 500, 13 num quis non mortalis fl. Ri. num quisnam poetae sit, dubium ) quasnam G 1 liberum invidit meum? male Latine videtur, sed praeclare Accius; ut enim videre, sic invidere florem flore X florē K 2 R c? rectius quam flori . nos consuetudine prohibemur; 3.35. Nam revocatio avocatio V 2 illa, quam adfert, adfret G 1 K 1 cum a contuendis nos malis avocat, nulla est. non est enim in nostra potestate fodicantibus is his W eis Non. opinemur] -mur in r. G 2 -ur in r. V 1? rebus, quas malas esse opinemur, dissimulatio vel oblivio: on... 6 oblivio Non. 66, 15 lacerant, vexant, stimulos admovent, ignis adhibent, respirare non sinunt, et tu oblivisci iubes, quod contra naturam est, qui, quod a natura add. Tr. quia natura X datum est, auxilium extorqueas inveterati doloris? est enim tarda illa quidem quidam V 1 medicina, sed tamen magna, quam adfert longinquitas et dies. Iubes me bona cogitare, oblivisci malorum. diceres aliquid, et magno quidem philosopho dignum, si ea bona esse sentires, quae essent homine dignissima. Pythagoras mihi si diceret aut Socrates aut Plato: 3.61. Omnibus enim modis fulciendi sunt, qui ruunt nec cohaerere possunt propter magnitudinem aegritudinis. ex quo ipsam aegritudinem lu/phn a\gP HN fere X ( L ex A V) Chrysippus quasi Chrys. fr. eth. 485 solutionem totius hominis appellatam omnibus modis... 12 appellat putat. appellat amputat KR 1 V ( cf. H et praef. ) Quae tota poterit evelli explicata, ut ut aut V 1 principio dixi, dixi cf. p. 329, 2sqq. causa aegritudinis; est enim nulla alia nisi opinio et iudicium magni praesentis atque urgentis mali. est... 15 mali itaque et dolor corporis, cuius est morsus acerrumus, perferetur perferetur X ( cf. Po. comm. ad 1, 29 ) perfertur V c spe proposita boni, et acta aetas honeste ac splendide tantam adfert consolationem, ut eos qui ita vixerint aut non attingat aegritudo aegritudo del. Dav. aut perleviter pungat animi dolor. Sed ad hanc opinionem magni mali cum illa etiam opinio accessit oportere, rectum esse, rectū esse esse scr. V c ad officium pertinere ferre perferre V ( sed per in r. rec ) illud aegre quod acciderit, tum denique efficitur illa gravis aegritudinis perturbatio. tum ... 23 perturbatio om. H 3.68. Philosophi summi nequedum neque nondum X corr. V 3 tamen sapientiam consecuti nonne intellegunt in summo se malo esse? sunt enim insipientes, neque insipientia ullum maius malum est. neque tamen lugent. quid ita? quia huic generi malorum non adfingitur non affingitur V (non af in r. V c n ante g del. idem ) nodfingitur R 1 illa opinio, rectum esse et aequum et ad officium pertinere aegre ferre, quod sapiens non sis, quod idem adfingimus huic aegritudini, in qua luctus inest, quae omnium maxuma est. 3.70. neque tamen, cum se in media stultitia, qua nihil quia n. G 1 est peius, haerere intellegant, aegritudine premuntur; nulla enim admiscetur opinio officiosi doloris. Quid, qui non putant lugendum lungendum GV 1 ( prius n eras. ) iungen- dum KR viris? sqq. cf. Hier. epist. 60, 5 qualis fuit Q. Maxumus fuitque maxumus G 2 (quae G 1 ) KV ( ss. m. 3 ) ac fortasse R 1 (Q post fuit in r. m. al. ) efferens efferrens GR 1 V filium consularem, qualis L. Paulus paullus RG 1 e corr. V 1 (l eras. ) cf.p. 263, 17; 274, 19; 457, 7 duobus paucis lucius et marcus X diebus amissis amisis G 1 R 1 V 1 filiis, qualis M. Cato praetore designato mortuo filio, quales reliqui, quos in Consolatione consolationem G -ne V conlegimus. 3.77. Erit igitur in consolationibus prima medicina docere aut nullum malum esse aut admodum parvum, altera et prius et om. G 1 de communi condicione vitae et proprie, propriae G 1 KVH ( sim. 358, 6 ) si quid sit de ipsius qui maereat disputandum, tertia tertiam H summam esse stultitiam frustra confici maerore, cum intellegas nihil nil G posse profici. nam Cleanthes cleantes X (24 GK 1 ) Cl. fr. 577 quidem sapientem consolatur, qui consolatione non eget. nihil enim enim om. G 1 esse malum, quod turpe non sit, si lugenti persuaseris, non tu illi luctum, sed stultitiam detraxeris; erit... 21 detraxeris ( sine 18 nam... 19 eget) H alienum autem tempus docendi. et tamen non satis mihi videtur vidisse hoc Cleanthes, suscipi aliquando aegritudinem posse ex eo ipso, quod esse summum malum Cleanthes suscipi... 24 Cleanthes om. K Cleanthes del. Ba. sed cf. Va. Op. 2, 130. 409 ipse fateatur. quid enim dicemus, cum Socrates Aisch. Socr. fr. 10 D. Aug. civ. 14, 8 Alcibiadi persuasisset, ut accepimus, eum nihil hominis esse nec quicquam inter Alcibiadem summo loco natum et quemvis baiolum interesse, cum se Alcibiades adflictaret lacrimansque Socrati supplex esset, ut sibi virtutem traderet turpitudinemque depelleret, illam ante dep. add. V 2 —quid dicemus, Cleanthe? acleanthe V (356, 23 cl. in r. V 2 ) o cleanthe Str. p. 58 tum tum ( cf. 356, 23 aliquando)] num edd. aegritudinem X corr. K 1 R c V 1 in illa re, quae aegritudine Alcibiadem adficiebat, mali nihil fuisse? 3.78. quid? illa Lyconis qualia quia GRV 1 (a eras. ) sunt? qui aegritudinem extenuans parvis ait eam rebus moveri, fortunae et corporis incommodis, non animi malis. mali X corr. V 2 quid ergo? illud, quod Alcibiades dolebat, non ex animi malis vitiisque constabat? ad Epicuri consolationem satis est ante dictum. 4.16. Sed singulis in singulis G ( exp. 2 ) perturbationibus partes eiusdem generis plures subiciuntur, ut aegritudini invidentia— utendum est enim docendi dicendi V 1 causa verbo minus usitato, quoniam invidia non in eo qui invidet solum dicitur, sed etiam in eo cui invidetur ut... 369, 3 invidetur Non. 443, 19 —, aemulatio, obtrectatio, misericordia, angor, luctus, maeror, aerumna, dolor, lamentatio, sollicitudo, molestia, adflictatio, adflectatio K 1 R 1 desperatio, et si quae sunt de genere eodem. sub metum autem subiecta sunt pigritia, pudor, terror, timor, pavor, exanimatio, examinatio GK 1 conturbatio, formido, voluptati voluptatis X -ti s vol uptatis V ( ss. rec ) malivolentia... 9 similia Non. 16, 24 s. l. lactare ( sed in textu laetans) malev. hic 370, 21 et 395, 6 X maliv. hic Non. ( 370, 21 R 2 ) malivolentia laetans laetari H malo alieno, laet. m. al. addit C., ut appareat cur mal. voluptati subiciatur delectatio, iactatio et similia, lubidini libidinis V rec inimicitiae Non. ira, excandescentia, odium, inimicitia, discordia, ludisne ira... inimicitiae discordia Non. 103, 12 indigentia, desiderium et cetera eius modi. Haec St. fr. 3, 415. 410. 403. 398 cf. om- nino fr. 391–416, quae graecas harum definitionum formas exhibent. autem definiunt hoc modo: invidentiam esse dicunt aegritudinem susceptam propter alterius res secundas, quae nihil noceant invidenti. 4.18. misericordia est aegritudo ex miseria alterius iniuria iniuria K laborantis (nemo enim parricidae patricidae G 1 V aut proditoris supplicio subpl. KH misericordia commovetur); angor aegritudo premens, luctus aegritudo ex eius qui carus fuerit interitu acerbo, maeror aegritudo flebilis, aerumna aegritudo laboriosa, dolor aegritudo crucians, lamentatio aegritudo cum eiulatu, sollicitudo aegritudo cum cogitatione, molestia aegritudo permanens, adflictatio adflictio V (G 1 in lemmate mg. ) aegritudo cum vexatione corporis, desperatio aegritudo sine ulla rerum expectatione meliorum. Quae autem subiecta sunt sub metum, ea sic definiunt: pigritiam metum consequentis laboris,. 4.56. At etiam etiam enim Sey. sed cf. p. 383, 14 aemulari utile est, obtrectare, obtrectari X misereri. cur misereare potius quam feras opem, si id facere possis? an sine misericordia liberales esse non possumus? non enim suscipere ipsi aegritudines propter alios debemus, sed alios, si possumus, levare aegritudine. obtrectare vero alteri aut illa vitiosa aemulatione, quae rivalitati similis est, aemulari quid habet utilitatis, cum sit aemulantis angi alieno bono quod ipse non habeat, obtrectantis opt. G autem angi alieno bono, quod id etiam alius habeat? qui qui s quis GKCRV quid K 1 (quis id M) app. V c id adprobari possit, aegritudinem suscipere pro experientia, si quid habere velis? nam nam B s non X solum habere velle summa dementia est. Mediocritates autem malorum quis laudare recte possit? 4.61. quaedam autem sunt aegritudines, quas levare illa ulla V rec medicina nullo modo possit, ut, si quis aegre ferat nihil in se esse virtutis, nihil animi, nihil officii, nihil honestatis, propter mala is is ex si G 2 agatur G 1 quidem angatur, sed alia quaedam sit ad eum admovenda curatio, et talis quidem, quae possit esse omnium etiam de ceteris rebus discrepantium philosophorum. inter omnis enim convenire oportet commotiones animorum a recta ratione aversas esse vitiosas, vitiosas om. V 3 ut, etiamsi vel mala sint illa, quae quae ex quem V 3 metum aegritudinemve, vel vel ...17 vel Bentl. nec ... nec bona, quae cupiditatem laetitiamve moveant, tamen sit vitiosa ipsa commotio. constantem enim quendam volumus, sedatum, gravem, humana omnia spernentem spernentem Anon. ap. Lb. illum esse, quem prementem (praem. GKH)X ( vix Cice- ronianum, licet Sen. de ira 3, 6, 1 dicat : animus quietus semper, omnia infra se premens cf. Tusc. p. 405, 20 omnia subter se habet) praemeditantem Se. magimum et fortem virum virum add. G 3 dicimus. talis autem nec maerens nec timens nec cupiens nec gestiens esse quisquam potest. eorum enim haec sunt, qui eventus quae ventus G 1 ( corr. 1 ) V 1 ( corr. 3 ) humanos superiores quam suos animos esse ducunt. ducunt s di- cunt X
3. Philodemus of Gadara, De Musica \ , 8, col.15, book 4, Neubecker, p.58 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 234
4. Cicero, De Finibus, 2.27, 2.98 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52, 234
5. Philo of Alexandria, Allegorical Interpretation, 2.8, 3.140-3.141, 3.143-3.144, 3.147 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
6. Philo of Alexandria, On The Life of Abraham, 26 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
26. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V.
7. Philo of Alexandria, On The Life of Joseph, 82 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
8. Andronicus of Rhodes, On Emotions, 2(SVF 3.414) (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •evagrius, desert father, apatheia produces, and is produced by, love (agapē) •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389
9. Philo of Alexandria, On The Sacrifices of Cain And Abel, 121 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
121. These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of freedom. And may we not say that in this way a very necessary doctrine is brought forward? Namely that every wise man is a ransom for a worthless one, who would not be able to last for even a short time, if the wise man by the exertion of mercy and prudence did not take thought for his lasting; as a physician opposing himself to the infirmities of an invalid, and either rendering them slighter, or altogether removing them unless the disease comes on with irresistible violence, and surmounts all the ingenuity of medical skill.
10. Philo of Alexandria, On The Virtues, 144, 177 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
177. For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient.
11. Philo of Alexandria, On The Special Laws, 1.103, 2.115, 2.138 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies.
12. Philo of Alexandria, On Dreams, 1.91 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
13. Seneca The Younger, De Clementia, 2.4-5(SVF 3.452) (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius, desert father, apatheia produces, and is produced by, love (agapē) •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389
14. Epictetus, Discourses, 2.5.23, 2.11.22, 2.12.12, 2.18.12-2.18.14, 3.7.5, 3.16.3, 3.23.30, 3.23.37, 4.4.45-4.4.48 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
15. Epictetus, Enchiridion, 6.49, fr.52 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
16. New Testament, Luke, 4.1-4.13 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius, desert father, temptations of christ Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν [αὐτῷ] Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται 4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'" 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours." 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.'" 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.'" 4.13. When the devil had completed every temptation, he departed from him until another time.
17. New Testament, Mark, 1.12-1.13 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius, desert father, temptations of christ Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him.
18. New Testament, Matthew, 4.1-4.11, 13.24 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius, desert father, temptations of christ •evagrius, desert father, attacked by jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353, 397
4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 13.24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field,
19. Plutarch, How A Man May Become Aware of His Progress In Virtue, 85A (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 220
20. Plutarch, On Moral Virtue, 449A-B (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
21. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, 1089C, 1099D-F, 1099E, 1088F-1089D (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 234
22. Seneca The Younger, Letters, 11.8-11.10, 78.16, 78.18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52, 220, 234
11.8. But my letter calls for its closing sentence. Hear and take to heart this useful and wholesome motto:[1] "Cherish some man of high character, and keep him ever before your eyes, living as if he were watching you, and ordering all your actions as if he beheld them." 11.9. Such, my dear Lucilius, is the counsel of Epicurus;[2] he has quite properly given us a guardian and an attendant. We can get rid of most sins, if we have a witness who stands near us when we are likely to go wrong. The soul should have someone whom it can respect, – one by whose authority it may make even its inner shrine more hallowed.[3] Happy is the man who can make others better, not merely when he is in their company, but even when he is in their thoughts! And happy also is he who can so revere a man as to calm and regulate himself by calling him to mind! One who can so revere another, will soon be himself worthy of reverence. 11.10. Choose therefore a Cato; or, if Cato seems too severe a model, choose some Laelius, a gentler spirit. Choose a master whose life, conversation, and soul-expressing face have satisfied you; picture him always to yourself as your protector or your pattern. For we must indeed have someone according to whom we may regulate our characters; you can never straighten that which is crooked unless you use a ruler. Farewell. 78.16. What blows do athletes receive on their faces and all over their bodies! Nevertheless, through their desire for fame they endure every torture, and they undergo these things not only because they are fighting but in order to be able to fight. Their very training means torture. So let us also win the way to victory in all our struggles, – for the reward is not a garland or a palm or a trumpeter who calls for silence at the proclamation of our names, but rather virtue, steadfastness of soul, and a peace that is won for all time, if fortune has once been utterly vanquished in any combat. You say, "I feel severe pain." 78.18. This, too, will help – to turn the mind aside to thoughts of other things and thus to depart from pain. Call to mind what honourable or brave deeds you have done; consider the good side of your own life. Run over in your memory those things which you have particularly admired. Then think of all the brave men who have conquered pain: of him who continued to read his book as he allowed the cutting out of varicose veins; of him who did not cease to smile, though that very smile so enraged his torturers that they tried upon him every instrument of their cruelty. If pain can be conquered by a smile, will it not be conquered by reason?
23. Seneca The Younger, De Constantia Sapientis, 15.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
24. Seneca The Younger, De Consolatione Ad Marciam, 6.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 220
25. Clement of Alexandria, Christ The Educator, 2.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •evagrius, desert father, apatheia produces, and is produced by, love (agapē) •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389
26. Clement of Alexandria, Miscellanies, 2.20, 4.26, 6.9 (73.3), 2.16 (72) (SVF 3.433), 6.9 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348, 389
27. Marcus Aurelius Emperor of Rome, Meditations, 11.26 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 220
28. Origen, On First Principles, 3.1.4, 3.2.2 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , bad thoughts •evagrius, desert father, 8 bad thoughts are first movements •evagrius, desert father, attacked by jerome •evagrius, desert father, bad thoughts often imposed by demons, but not always •evagrius, desert father, up to us whether bad thoughts linger and arouse real emotion •ps.-makarios (makarios, desert father, mentor of evagrius) , list of sins Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348, 359, 397
3.1.4. If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering immediately what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them. 3.1.4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire. 3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.
29. Lactantius, Divine Institutes, 3.23, 6.15.3 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •evagrius, desert father, apatheia produces, and is produced by, love (agapē) •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible •evagrius, desert father, attacked by jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389, 397
30. Origen, Homilies On Luke, 29, Greek fr.(GCS 35, fr.56, line 9 (Luke 4.4), p.182 =Sources Chrétiennes 87.502-3 =fragments grecs, Hom.21.2-3) (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353, 365
31. Plotinus, Enneads, 1.5.8-1.5.9 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 234
32. Origen, Commentary On Matthew, 26.39, 26, sec.92, verses 36-9 (Rufinus transl.; GCS 11, pp.206-7) (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 220
33. Origen, Fragments On Psalms 1-150, 4, 561 (PG 12, 38, 689 (PG 12, verse 4, col.1388), verse 5, cols.1141-4) (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348
34. Porphyry, On Abstinence, 2.39.3, 2.40.3 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348
35. Diogenes Laertius, Lives of The Philosophers, 7.106(SVF 3.127), 7.111 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
36. Athanasius, Life of Anthony, 55, 5 (PG 26.845 C-849 A), 23 (PG 26.877 A) (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 220, 348, 361
37. Basil of Caesarea, Letters, 269, 6, 5 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 395
38. Evagrius Ponticus, On Evil Thoughts, 4 (PG 79, 6 (PG 79, 14 (PG 79, 1 (PG 79, 11 (PG 79, 7 (PG 79, 25, 27, 24, 2, col.1152), col.1148), col.1145 A), col.1152 B), col.1156 D), col.1160 A-B), col.1149 A-B) (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 359, 362
39. Cassian, Institutiones, 5.32, 6.2, books 5-12 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 220, 348
5.32. of the letters which were burnt without being read. Nor do I think it less needful to relate this act of a brother who was intent on purity of heart, and extremely anxious with regard to the contemplation of things divine. When after an interval of fifteen years a large number of letters had been brought to him from his father and mother and many friends in the province of Pontus, he received the huge packet of letters, and turning over the matter in his own mind for some time, What thoughts, said he, will the reading of these suggest to me, which will incite me either to senseless joy or to useless sadness! For how many days will they draw off the attention of my heart from the contemplation I have set before me, by the recollection of those who wrote them! How long will it take for the disturbance of mind thus created to be calmed, and what an effort will it cost for that former state of peacefulness to be restored, if the mind is once moved by the sympathy of the letters, and by recalling the words and looks of those whom it has left for so long begins once more in thought and spirit to revisit them, to dwell among them and to be with them. And it will be of no use to have forsaken them in the body, if one begins to look on them with the heart, and readmits and revives that memory which on renouncing this world every one gave up, as if he were dead. Turning this over in his mind, he determined not only not to read a single letter, but not even to open the packet, for fear lest, at the sight of the names of the writers, or on recalling their appearance, the purpose of his spirit might give way. And so he threw it into the fire to be burnt, all tied up just as he had received it, crying, Away, O you thoughts of my home, be burnt up, and try no further to recall me to those things from which I have fled.
40. Cassian, Conferences, 5.3, 5.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 358, 365, 386
41. Basil of Caesarea, Letters, 5-6, 269 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 395
42. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, 61 C, 68 A, 89 B-C, 96 B, 93 A-C (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389
43. Augustine, The City of God, 14.13 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius, desert father, pride and fall of angels Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 336
14.13. Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial trangression to cleave to the partner of his life even in a partnership of sin. The wicked deed, then - that is to say, the trangression of eating the forbidden fruit - was committed by persons who were already wicked. That evil fruit Matthew 7:18 could be brought forth only by a corrupt tree. But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that. And therefore the holy Scriptures designate the proud by another name, self-pleasers. For it is good to have the heart lifted up, yet not to one's self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: You cast them down when they lifted up themselves. For he does not say, when they had been lifted up, as if first they were exalted, and then afterwards cast down; but when they lifted up themselves even then they were cast down - that is to say, the very lifting up was already a fall. And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the city of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God. The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, You shall be as gods, Genesis 3:5 which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light - this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, Pride goes before destruction, and before honor is humility; Proverbs 18:12 that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God's prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous. And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, Fill their faces with shame, that they may seek Your name, O Lord; that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory.
44. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348
45. Augustine, Commentary On Genesis, 9.14.25, 12.17.34 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius, desert father, pride and fall of angels •evagrius, desert father, bad thoughts often imposed by demons, but not always •evagrius, desert father, causal interrelations and sequences of bad thoughts •evagrius, desert father, other temptations depend on gluttony, avarice, vanity •evagrius, desert father, role of vigil and fasting •evagrius, desert father, temptations of christ Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 336, 365
46. Augustine, Against Julian, 4.79, 4.104, 6.22 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius, desert father, temptations of christ Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
47. Augustine, Confessions, 7.3.5, 7.7.11, 8.9 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius, desert father, pride and fall of angels Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 336
8.9. 21. Whence is this monstrous thing? And why is it? Let Your mercy shine on me, that I may inquire, if so be the hiding-places of man's punishment, and the darkest contritions of the sons of Adam, may perhaps answer me. Whence is this monstrous thing? And why is it? The mind commands the body, and it obeys immediately; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeys not. Whence this monstrous thing? And why is it? I repeat, it commands itself to will, and would not give the command unless it willed; yet is not that done which it commands. But it wills not entirely; therefore it commands not entirely. For so far forth it commands, as it wills; and so far forth is the thing commanded not done, as it wills not. For the will commands that there be a will;- not another, but itself. But it does not command entirely, therefore that is not which it commands. For were it entire, it would not even command it to be, because it would already be. It is, therefore, no monstrous thing partly to will, partly to be unwilling, but an infirmity of the mind, that it does not wholly rise, sustained by truth, pressed down by custom. And so there are two wills, because one of them is not entire; and the one is supplied with what the other needs.
48. Anon., Alphabetical Collection, PG 65.176A, Evagrius (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 370
49. Evagrius, On Discrimination In Respect of Passions And Thoughts, 22), 8, 2, 19-20), PG 79.1200-34), 2), 11-12), 15 (PG 79, 11), 9), 1, 16), 22-3), 19), 21 (= On Various Bad Thoughts, 3 (= On Various Bad Thoughts, 10 (= On Various Bad Thoughts, 20 (= On Various Bad Thoughts, 15 (= On Various Bad Thoughts, col.1217 A), 8 (= On Various Bad Thoughts, On Various Bad Thoughts, 1 (Pseudo‐Nilus =Evagrius (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 362
50. Nemesius, On The Nature of Man, 19(SVF 3.416) (4th cent. CE - 4th cent. CE)  Tagged with subjects: •evagrius, desert father, apatheia produces, and is produced by, love (agapē) •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389
51. Evagrius Ponticus, Praktikos, 10-17, 19-25, 27-28, 30-31, 35-38, 40, 43-45, 47, 50-51, 56-60, 71, 74-75, 80-81, 84, 86-87, 89, 91, 6 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 358, 359
52. Jerome, Letters, 121, 506 (PL 22, pref.(to Algesia), p.246), 133 (to Ctesiphon; CSEL 56, 79.9 (to Salvina), col.731) (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 361
53. Jerome, Commentaria In Epistolam Ad Ephesios, 4, 628 (PL 26, verse 26, book 2, cols.542-3) (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353
54. Jerome, Commentary On Ezekiel, 18, 200 (PL 25, verse 102, verses 1-2, cols.168-9) (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348, 353
55. Jerome, Commentaria In Jeremiam, 4, verse 1 (CSEL 59, pp.220-1) (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397
56. Jerome, Letters, 121, 506 (PL 22, pref.(to Algesia), p.246), 133 (to Ctesiphon; CSEL 56, col.731), 79.9 (to Salvina) (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 361
57. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), 218 (PL 26, 26, 5, §28-9 (PL 26, col.205), verse 28, col.39), verses 37-9 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353, 396
58. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), prologue (PL 23.496 A-518 A in the 1883 edn.) (5th cent. CE - 5th cent. CE)  Tagged with subjects: •evagrius, desert father, attacked by jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397
59. Jerome, Letters, 121, 506 (PL 22, pref.(to Algesia), p.246), 133 (to Ctesiphon; CSEL 56, 79.9 (to Salvina), col.731) (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 361
60. Maximus The Confessor, Quaestiones Ad Thalassium , PG 90.544 C (6th cent. CE - 7th cent. CE)  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348
61. Palladius of Aspuna, Lausiac History, 25.5  Tagged with subjects: •evagrius, desert father, aim is apatheia •evagrius, desert father, bad thoughts often imposed by demons, but not always •evagrius, desert father, but this only approaches frontiers of apatheia •evagrius, desert father, causal interrelations and sequences of bad thoughts •evagrius, desert father, playing them off against each other by method of opposites •evagrius, desert father, special difficulty of vanity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 361
62. Anon., Pachomius, Vita Graecae, secs.37-8  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 220
63. Stobaeus, Eclogues, 2.80.22-81.1, 2.92(SVF 3.413), 2.90(SVF 3.394), 2.88.18, 2.88.19, 2.88.20, 2.88.21  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 52
64. Isaiah The Solitary, On Guarding The Intellect, sec.2, vol.i, p.22, and Ware, Sherrard, in Palmer, Philokalia  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 365
65. Pseudo‐Nilus =Evagrius, Sentences To The Monks, PG 40.1280, PG 40.1279 A  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389, 395
66. Pseudo‐Nilus =Evagrius, To Anatolius, PG 40.1240 B  Tagged with subjects: •evagrius, desert father, attacked by jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 396
68. Pseudo‐Nilus =Evagrius, Sentences To The Virgins, PG 40.1284 A  Tagged with subjects: •evagrius, desert father, anger a special obstacle to prayer •evagrius, desert father, bad thoughts often imposed by demons, but not always •evagrius, desert father, become 7 cardinal sins •evagrius, desert father, causal interrelations and sequences of bad thoughts •evagrius, desert father, other temptations depend on gluttony, avarice, vanity •evagrius, desert father, role of vigil and fasting •evagrius, desert father, special difficulty of vanity •evagrius, desert father, temptations of christ Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 365, 370
71. Isaiah The Solitary, Logoi, 2.1-2.2  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
72. Maimonides, Commentary On The Misnah, Avot 4.4  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
73. Maimonides, Guide For The Perplexed, 1.54  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
74. Maimonides, Hilkhot De'Ot, 1.5, 2.3  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
78. Augustine, Expositions of The Psalms, Psalm 93.19.15  Tagged with subjects: •evagrius, desert father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 220
80. Pseudo‐John of Damascus, On The Virtues And The Vices, p.338, vol.ii, Philokalia, in Palmer, Sherrard, and Ware, PG 28.1396 B ff  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 368
82. Pseudo‐Maximus, Centuries, PG 90.1281 B  Tagged with subjects: •ps.-makarios (makarios, desert father, mentor of evagrius) , bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348
83. Pseudo‐Ocellus, In Alcibiadem I, 6.6-7.8  Tagged with subjects: •evagrius, desert father, aim is apatheia •evagrius, desert father, bad thoughts often imposed by demons, but not always •evagrius, desert father, but this only approaches frontiers of apatheia •evagrius, desert father, causal interrelations and sequences of bad thoughts •evagrius, desert father, playing them off against each other by method of opposites •evagrius, desert father, special difficulty of vanity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 361
85. Mark The Ascetic, On The Spiritual Law, Philokalia), and Ware, §138-41 (in Palmer, Sherrard  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 368
87. Lactantius, Ep.Ad Pentad., 38(SVF 1.213)  Tagged with subjects: •evagrius, desert father, apatheia produces, and is produced by, love (agapē) •ps.-makarios (makarios, desert father, mentor of evagrius) , love for god makes apatheia possible Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389
88. Pseudo‐Makarios, Logia, type III, Homily 28.3 (Desprez), p.166, lines 10-14 (Klostermann-Berthold)  Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 389
90. Augustine, On The Catholic And Manichaean Ways of Life, 1.27.53-1.27.54  Tagged with subjects: •evagrius, desert father, attacked by jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397