1. Hebrew Bible, Deuteronomy, 6.16, 22.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •evagrius of pontus •evagrius of pontus (ponticus), on emotions Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 255; Champion (2022), Dorotheus of Gaza and Ascetic Education, 152| 6.16. "לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃", 22.8. "כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא־תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי־יִפֹּל הַנֹּפֵל מִמֶּנּוּ׃", | 6.16. "Ye shall not try the LORD your God, as ye tried Him in Massah.", 22.8. "When thou buildest a new house, then thou shalt make a parapet for thy roof, that thou bring not blood upon thy house, if any man fall from thence.", |
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2. Hebrew Bible, Genesis, 3.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 256| 3.15. "וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃", | 3.15. "And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’", |
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3. Hebrew Bible, Psalms, 40.1-40.3, 46.10, 69.2, 118.131 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •evagrius of pontus (ponticus) •evagrius of pontus •antirrheticus (evagrius of pontus) •evagrius of pontus,, and selfdisclosure •evagrius of pontus,, on demons Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 223; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 264; Champion (2022), Dorotheus of Gaza and Ascetic Education, 26; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 144| 40.1. "בִּשַּׂרְתִּי צֶדֶק בְּקָהָל רָב הִנֵּה שְׂפָתַי לֹא אֶכְלָא יְהוָה אַתָּה יָדָעְתָּ׃", 40.1. "לַמְנַצֵּחַ לְדָוִד מִזְמוֹר׃", 40.2. "קַוֺּה קִוִּיתִי יְהוָה וַיֵּט אֵלַי וַיִּשְׁמַע שַׁוְעָתִי׃", 40.3. "וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן מִטִּיט הַיָּוֵן וַיָּקֶם עַל־סֶלַע רַגְלַי כּוֹנֵן אֲשֻׁרָי׃", 69.2. "הוֹשִׁיעֵנִי אֱלֹהִים כִּי בָאוּ מַיִם עַד־נָפֶשׁ׃", 69.2. "אַתָּה יָדַעְתָּ חֶרְפָּתִי וּבָשְׁתִּי וּכְלִמָּתִי נֶגְדְּךָ כָּל־צוֹרְרָי׃", | 40.1. "For the Leader. A Psalm of David.", 40.2. "I waited patiently for the LORD; and He inclined unto me, and heard my cry.", 40.3. "He brought me up also out of the tumultuous pit, out of the miry clay; and He set my feet upon a rock, He established my goings.", 46.10. "He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots in the fire.", 69.2. "Save me, O God; For the waters are come in even unto the soul.", |
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4. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 82| 716a. μέσα τῶν ὄντων ἁπάντων ἔχων, εὐθείᾳ περαίνει κατὰ φύσιν περιπορευόμενος· τῷ δὲ ἀεὶ συνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός, ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος συνέπεται ταπεινὸς καὶ κεκοσμημένος, ὁ δέ τις ἐξαρθεὶς ὑπὸ μεγαλαυχίας, ἢ χρήμασιν ἐπαιρόμενος ἢ τιμαῖς, ἢ καὶ σώματος εὐμορφίᾳ ἅμα νεότητι καὶ ἀνοίᾳ φλέγεται τὴν ψυχὴν μεθʼ ὕβρεως, ὡς οὔτε ἄρχοντος οὔτε τινὸς ἡγεμόνος δεόμενος, ἀλλὰ καὶ ἄλλοις ἱκανὸς ὢν ἡγεῖσθαι, | 716a. completeth his circuit by nature’s ordice in straight, unswerving course. With him followeth Justice, as avenger of them that fall short of the divine law; and she, again, is followed by every man who would fain be happy, cleaving to her with lowly and orderly behavior; but whoso is uplifted by vainglory, or prideth himself on his riches or his honors or his comeliness of body, and through this pride joined to youth and folly, is inflamed in soul with insolence, dreaming that he has no need of ruler or guide, but rather is competent himself to guide others,— |
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| 5. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 82 |
6. Polybius, Histories, 3.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •antirrheticus (evagrius of pontus) Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 144 | 3.6. 1. Some of those authors who have dealt with Hannibal and his times, wishing to indicate the causes that led to the above war between Rome and Carthage, allege as its first cause the siege of Saguntum by the Carthaginians,2. and as its second their crossing, contrary to treaty, the river whose native name is the Iber.,3. I should agree in stating that these were the beginnings of the war, but I can by no means allow that they were its causes,,4. unless we call Alexander's crossing to Asia the cause of his war against Persia and Antiochus' landing at Demetrias the cause of his war against Rome, neither of which assertions is either reasonable or true.,5. For who could consider these to be causes of wars, plans and preparations for which, in the case of the Persian war, had been made earlier, many by Alexander and even some by Philip during his life, and in the case of the war against Rome by the Aetolians long before Antiochus arrived?,6. These are pronouncements of men who are unable to see the great and essential distinction between a beginning and a cause or purpose, these being the first origin of all, and the beginning coming last.,7. By the beginning of something I mean the first attempt to execute and put in action plans on which we have decided, by its causes what is most initiatory in our judgements and opinions, that is to say our notions of things, our state of mind, our reasoning about these, and everything through which we reach decisions and projects.,8. The nature of these is evident from the instances adduced above;,9. it is easy for anyone to see the real causes and origin of the war against Persia.,10. The first was the retreat of the Greeks under Xenophon from the upper Satrapies, in which, though they traversed the whole of Asia, a hostile country, none of the barbarians ventured to face them.,11. The second was the crossing of Agesilaus, King of Sparta, to Asia, where he found no opposition of any moment to his projects, and was only compelled to return without effecting anything owing to the disturbances in Greece.,12. From both of these facts Philip perceived and reckoned on the cowardice and indolence of the Persians as compared with the military efficiency of himself and his Macedonians, and further fixing his eyes on the splendour of the great prize which the war promised,,13. he lost no time, once he had secured the avowed good-will of the Greeks, but seizing on the pretext that it was his urgent duty to take vengeance on the Persians for their injurious treatment of the Greeks, he bestirred himself and decided to go to war, beginning to make every preparation for this purpose.,14. We must therefore look on the first considerations I have mentioned as the causes of the war against Persia, the second as its pretext and Alexander's crossing to Asia as its beginning. |
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7. Septuagint, Wisdom of Solomon, 7.17-7.22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 29 | 7.17. For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 7.18. the beginning and end and middle of times,the alternations of the solstices and the changes of the seasons, 7.19. the cycles of the year and the constellations of the stars, 7.20. the natures of animals and the tempers of wild beasts,the powers of spirits and the reasonings of men,the varieties of plants and the virtues of roots; 7.21. I learned both what is secret and what is manifest, 7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible, |
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8. Polycarp of Smyrna, Letter To The Philippians, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224| 11.2. θυι αυτεμ νον ποτεστ σε ιν ηις γυβερναρε, #3υομοδο αλιι προνυντιατ Eph. 5, 5; Col. 3, 5 ηοε? σι #3υις νον σε αβστινυεριτ αβ αϝαριτια, αβ Jer. 5, 4 ιδολολατρια ξοιν#3υιναβιτυρ ετ ταμ#3υαμ ιντερ γεντες I Cor. 6, 2 ιυδιξαβιτυρ, #3υι ιγνοραντ ιυδιξιυμ δομινι. αυτ νεσξιμυς, #3υια σανξτι μυνδυμ ιυδιξαβυντ? σιξυτ παυλυς δοξετ. | 11.2. |
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9. New Testament, Matthew, 4.1-4.11, 5.3, 5.46, 7.23, 16.24, 23.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •evagrius of pontus,, and selfdisclosure •evagrius of pontus,, on demons •evagrius of pontus •evagrius of pontus,, on thoughts •evagrius of pontus (ponticus) Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 191, 223; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 255; Champion (2022), Dorotheus of Gaza and Ascetic Education, 82| 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. 5.3. ΜΑΚΑΡΙΟΙ οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 7.23. καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. 16.24. Τότε [ὁ] Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· | 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. 5.3. "Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. |
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10. New Testament, Mark, 11.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233| 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. | 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. |
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11. New Testament, Luke, 4.1-4.13, 10.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •evagrius of pontus,, and selfdisclosure •evagrius of pontus,, on demons •evagrius of pontus Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 192, 223| 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. 10.16. Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει, καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ· ὁ δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά με. | 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. 10.16. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me." |
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12. New Testament, Colossians, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •evagrius of pontus •evagrius of pontus (ponticus), on clothing, monastic Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 249; Champion (2022), Dorotheus of Gaza and Ascetic Education, 193, 194| 3.5. Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν ἥτις ἐστὶν εἰδωλολατρία, | 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; |
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| 13. New Testament, Acts, 25, 122 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 249 |
14. New Testament, 2 Corinthians, 4.18, 10.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •evagrius of pontus,, and selfdisclosure •evagrius of pontus,, on demons •evagrius of pontus Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 223; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 260| 4.18. μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα ἀλλὰ τὰ μὴ βλεπόμενα, τὰ γὰρ βλεπόμενα πρόσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια. 10.4. τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων,— | |
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| 15. Clement of Alexandria, Miscellanies, 7.39.6, 7.42.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224, 251 |
| 16. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 12, 13, 25, 26, 46, 47 |
| 17. Herodianus Aelius, General Prosody, 1.8.2-1.8.3, 1.9.2-1.9.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •antirrheticus (evagrius of pontus) •evagrius of pontus, calligraphy Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 120, 144 |
| 18. Athanasius, Life of Anthony, 39.1, 69.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 261 |
| 19. Serapion of Thmuis, Contra Manichaeos, 4.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 |
| 20. Origen, Commentary On The Song of Songs, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 161 |
21. Origen, Against Celsus, 1.48, 3.61, 4.83, 7.38 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •evagrius of pontus,, and spiritual senses •evagrius of pontus Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 161; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 | 1.48. Although the Jew, then, may offer no defense for himself in the instances of Ezekiel and Isaiah, when we compare the opening of the heavens to Jesus, and the voice that was heard by Him, to the similar cases which we find recorded in Ezekiel and Isaiah, or any other of the prophets, we nevertheless, so far as we can, shall support our position, maintaining that, as it is a matter of belief that in a dream impressions have been brought before the minds of many, some relating to divine things, and others to future events of this life, and this either with clearness or in an enigmatic manner - a fact which is manifest to all who accept the doctrine of providence; so how is it absurd to say that the mind which could receive impressions in a dream should be impressed also in a waking vision, for the benefit either of him on whom the impressions are made, or of those who are to hear the account of them from him? And as in a dream we fancy that we hear, and that the organs of hearing are actually impressed, and that we see with our eyes - although neither the bodily organs of sight nor hearing are affected, but it is the mind alone which has these sensations - so there is no absurdity in believing that similar things occurred to the prophets, when it is recorded that they witnessed occurrences of a rather wonderful kind, as when they either heard the words of the Lord or beheld the heavens opened. For I do not suppose that the visible heaven was actually opened, and its physical structure divided, in order that Ezekiel might be able to record such an occurrence. Should not, therefore, the same be believed of the Saviour by every intelligent hearer of the Gospels?- although such an occurrence may be a stumbling-block to the simple, who in their simplicity would set the whole world in movement, and split in sunder the compact and mighty body of the whole heavens. But he who examines such matters more profoundly will say, that there being, as the Scripture calls it, a kind of general divine perception which the blessed man alone knows how to discover, according to the saying of Solomon, You shall find the knowledge of God; and as there are various forms of this perceptive power, such as a faculty of vision which can naturally see things that are better than bodies, among which are ranked the cherubim and seraphim; and a faculty of hearing which can perceive voices which have not their being in the air; and a sense of taste which can make use of living bread that has come down from heaven, and that gives life unto the world; and so also a sense of smelling, which scents such things as leads Paul to say that he is a sweet savour of Christ unto God; and a sense of touch, by which John says that he handled with his hands of the Word of life; - the blessed prophets having discovered this divine perception, and seeing and hearing in this divine manner, and tasting likewise, and smelling, so to speak, with no sensible organs of perception, and laying hold on the Logos by faith, so that a healing effluence from it comes upon them, saw in this manner what they record as having seen, and heard what they say they heard, and were affected in a similar manner to what they describe when eating the roll of a book that was given them. And so also Isaac smelled the savour of his son's divine garments, and added to the spiritual blessing these words: See, the savour of my son is as the savour of a full field which the Lord blessed. And similarly to this, and more as a matter to be understood by the mind than to be perceived by the senses, Jesus touched the leper, to cleanse him, as I think, in a twofold sense - freeing him not only, as the multitude heard, from the visible leprosy by visible contact, but also from that other leprosy, by His truly divine touch. It is in this way, accordingly, that John testifies when he says, I beheld the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not; but He that sent me to baptize with water, the same said to me, Upon whom you will see the Spirit descending, and abiding on Him, the same is He that baptizes with the Holy Ghost. And I saw, and bear witness, that this is the Son of God. Now it was to Jesus that the heavens were opened; and on that occasion no one except John is recorded to have seen them opened. But with respect to this opening of the heavens, the Saviour, foretelling to His disciples that it would happen, and that they would see it, says, Verily, verily, I say unto you, You shall see the heavens opened, and the angels of God ascending and descending upon the Son of man. And so Paul was carried away into the third heaven, having previously seen it opened, since he was a disciple of Jesus. It does not, however, belong to our present object to explain why Paul says, Whether in the body, I know not; or whether out of the body, I know not: God knows. But I shall add to my argument even those very points which Celsus imagines, viz., that Jesus Himself related the account of the opening of the heavens, and the descent of the Holy Spirit upon Him at the Jordan in the form of a dove, although the Scripture does not assert that He said that He saw it. For this great man did not perceive that it was not in keeping with Him who commanded His disciples on the occasion of the vision on the mount, Tell what you have seen to no man, until the Son of man be risen from the dead, to have related to His disciples what was seen and heard by John at the Jordan. For it may be observed as a trait of the character of Jesus, that He on all occasions avoided unnecessary talk about Himself; and on that account said, If I speak of Myself, My witness is not true. And since He avoided unnecessary talk about Himself, and preferred to show by acts rather than words that He was the Christ, the Jews for that reason said to Him, If You are the Christ, tell us plainly. And as it is a Jew who, in the work of Celsus, uses the language to Jesus regarding the appearance of the Holy Spirit in the form of a dove, This is your own testimony, unsupported save by one of those who were sharers of your punishment, whom you adduce, it is necessary for us to show him that such a statement is not appropriately placed in the mouth of a Jew. For the Jews do not connect John with Jesus, nor the punishment of John with that of Christ. And by this instance, this man who boasts of universal knowledge is convicted of not knowing what words he ought to ascribe to a Jew engaged in a disputation with Jesus. 3.61. Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed. For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, They that be whole need not a physician, but they that are sick; others, again, which to the pure in soul and body exhibit the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets, and by the appearing of our Lord Jesus Christ, which appearing is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things. But as he exaggerates the charges against us, adding, after his list of those vile individuals whom he has mentioned, this remark, What other persons would a robber summon to himself by proclamation? we answer such a question by saying that a robber summons around him individuals of such a character, in order to make use of their villainy against the men whom they desire to slay and plunder. A Christian, on the other hand, even though he invite those whom the robber invites, invites them to a very different vocation, viz., to bind up these wounds by His word, and to apply to the soul, festering amid evils, the drugs obtained from the word, and which are analogous to the wine and oil, and plasters, and other healing appliances which belong to the art of medicine. 4.83. After Celsus has finished speaking of the bees, in order to depreciate (as far as he can) the cities, and constitutions, and governments, and sovereignties not only of us Christians, but of all mankind, as well as the wars which men undertake on behalf of their native countries, he proceeds, by way of digression, to pass a eulogy upon the ants, in order that, while praising them, he may compare the measures which men take to secure their subsistence with those adopted by these insects, and so evince his contempt for the forethought which makes provision for winter, as being nothing higher than the irrational providence of the ants, as he regards it. Now might not some of the more simple-minded, and such as know not how to look into the nature of all things, be turned away (so far, at least, as Celsus could accomplish it) from helping those who are weighed down with the burdens (of life), and from sharing their toils, when he says of the ants, that they help one another with their loads, when they see one of their number toiling under them? For he who needs to be disciplined by the word, but who does not at all understand its voice, will say: Since, then, there is no difference between us and the ants, even when we help those who are weary with bearing their heavy burdens, why should we continue to do so to no purpose? And would not the ants, as being irrational creature, be greatly puffed up, and think highly of themselves, because their works were compared to those of men? While men, on the other hand, who by means of their reason are enabled to hear how their philanthropy towards others is contemned, would be injured, so far as could be effected by Celsus and his arguments: for he does not perceive that, while he wishes to turn away from Christianity those who read his treatise, he turns away also the sympathy of those who are not Christians from those who bear the heaviest burdens (of life). Whereas, had he been a philosopher, who was capable of perceiving the good which men may do each other, he ought, in addition to not removing along with Christianity the blessings which are found among men, to have lent his aid to co-operate (if he had it in his power) with those principles of excellence which are common to Christianity and the rest of mankind. Moreover, even if the ants set apart in a place by themselves those grains which sprout forth, that they may not swell into bud, but may continue throughout the year as their food, this is not to be deemed as evidence of the existence of reason among ants, but as the work of the universal mother, Nature, which adorned even irrational animals, so that even the most insignificant is not omitted, but bears traces of the reason implanted in it by nature. Unless, indeed, by these assertions Celsus means obscurely to intimate (for in many instances he would like to adopt Platonic ideas) that all souls are of the same species, and that there is no difference between that of a man and those of ants and bees, which is the act of one who would bring down the soul from the vault of heaven, and cause it to enter not only a human body, but that of an animal. Christians, however, will not yield their assent to such opinions: for they have been instructed before now that the human soul was created in the image of God; and they see that it is impossible for a nature fashioned in the divine image to have its (original) features altogether obliterated, and to assume others, formed after I know not what likeness of irrational animals. 7.38. Since we hold that the great God is in essence simple, invisible, and incorporeal, Himself pure intelligence, or something transcending intelligence and existence, we can never say that God is apprehended by any other means than through the intelligence which is formed in His image, though now, in the words of Paul, we see in a glass obscurely, but then face to face. And if we use the expression face to face, let no one pervert its meaning; but let it be explained by this passage, Beholding with open face the glory of the Lord, we are changed into the same image, from glory to glory, which shows that we do not use the word in this connection to mean the visible face, but take it figuratively, in the same way as we have shown that the eyes, the ears, and the other parts of the body are employed. And it is certain that a man - I mean a soul using a body, otherwise called the inner man, or simply the soul- would answer, not as Celsus makes us answer, but as the man of God himself teaches. It is certain also that a Christian will not make use of the language of the flesh, having learned as he has to mortify the deeds of the body by the spirit, and to bear about in his body the dying of Jesus; and mortify your members which are on the earth, and with a true knowledge of these words, My spirit shall not always strive with man, for that he also is flesh, and again, They that are in the flesh cannot please God, he strives in every way to live no longer according to the flesh, but only according to the Spirit. |
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| 22. Origen, Homilies On Leviticus, 3.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •evagrius of pontus,, and spiritual senses Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 161 |
| 23. Evagrius Ponticus, Eight Thoughts, 8.32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 255 |
| 24. Evagrius Ponticus, Chapters On Prayer, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 265 |
| 25. Paulinus of Milan, Vita Sancti Ambrosii Mediolanensis, 18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 252 |
| 26. Evagrius Ponticus, Gnosticus, 10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 103, 104 |
| 27. John Chrysostom, De Sacerdotio, 5.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 28. Evagrius Ponticus, On Evil Thoughts, 1, 11-12, 14, 16, 18, 2, 20-21, 24, 27-28, 3, 32, 35, 4, 41-42, 6, 8-9, 34 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 257 |
| 29. Evagrius Ponticus, Praktikos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 257 |
| 30. Evagrius Ponticus, Chapters To Monks, 25.4-25.6, 37.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 267 |
| 31. Evagrius Ponticus, Tractatus Ad Eulogium (Sub Nomine Nili Ancyrani), 3.4, 9.8, 10.9, 11.10, 13.12, 14.13, 15.15, 18.19, 21.23, 22.23, 23.24, 24.26, 31.33 (4th cent. CE - 4th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224, 249, 255 |
| 32. Leo I Pope, Sermons, 2.1-2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 33. Evagrius Ponticus, Exhortations To Monks, 1.2, 1.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 249 |
| 34. Diodore of Tarsus, Commentary On The Psalms, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 272 |
| 35. Rufinus of Aquileia, Apologiae In Sanctum Hieronimum Libri Duo, 2.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 268 |
| 36. Evagrius Ponticus, Vices, 9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 255 |
| 37. Anon., Apophthegmata Patrum, Isidore, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 38. Anon., Alphabetical Collection, 4, 6, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
39. Augustine, On Christian Doctrine, 4.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 | 4.27. 59. But whatever may be the majesty of the style, the life of the speaker will count for more in securing the hearer's compliance. The man who speaks wisely and eloquently, but lives wickedly, may, it is true, instruct many who are anxious to learn; though, as it is written, he is unprofitable to himself. Sirach 37:19 Wherefore, also, the apostle says: Whether in pretence or in truth Christ is preached. Philippians 1:18 Now Christ is the truth; yet we see that the truth can be preached, though not in truth - that is, what is right and true in itself may be preached by a man of perverse and deceitful mind. And thus it is that Jesus Christ is preached by those that seek their own, and not the things that are Jesus Christ's. But since true believers obey the voice, not of any man, but of the Lord Himself, who says, All therefore whatsoever they bid you observe, that observe and do: but do not ye after their works; for they say and do not; Matthew 23:3 therefore it is that men who themselves lead unprofitable lives are heard with profit by others. For though they seek their own objects, they do not dare to teach their own doctrines, sitting as they do in the high places of ecclesiastical authority, which is established on sound doctrine. Wherefore our Lord Himself, before saying what I have just quoted about men of this stamp, made this observation: The scribes and the Pharisees sit in Moses' seat. Matthew 23:2 The seat they occupied, then, which was not theirs but Moses', compelled them to say what was good, though they did what was evil. And so they followed their own course in their lives, but were prevented by the seat they occupied, which belonged to another, from preaching their own doctrines. 60. Now these men do good to many by preaching what they themselves do not perform; but they would do good to very many more if they lived as they preach. For there are numbers who seek an excuse for their own evil lives in comparing the teaching with the conduct of their instructors, and who say in their hearts, or even go a little further, and say with their lips: Why do you not do yourself what you bid me do? And thus they cease to listen with submission to a man who does not listen to himself, and in despising the preacher they learn to despise the word that is preached. Wherefore the apostle, writing to Timothy, after telling him, Let no man despise your youth, adds immediately the course by which he would avoid contempt: but be an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 1 Timothy 4:12 |
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| 40. Augustine, De Libero Arbitrio, 2.3.27-2.3.37 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus,, and spiritual senses Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 161 |
| 41. Cassian, Conferences, 1.22, 10.11, 12.7, 12.22, 23.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus •antirrheticus (evagrius of pontus) Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 192; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 257, 258; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 144 |
42. Cassian, Institutiones, 4.36, 5.32, 6.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 251, 257 | 4.36. How our renunciation of the world is of no use if we are again entangled in those things which we have renounced. Beware therefore lest at any time you take again any of those things which you renounced and forsook, and, contrary to the Lord's command, return from the field of evangelical work, and be found to have clothed yourself again in your coat which you had stripped off; Matthew 24:18 neither sink back to the low and earthly lusts and desires of this world, and in defiance of Christ's word come down from the rod of perfection and dare to take up again any of those things which you have renounced and forsaken. Beware that you remember nothing of your kinsfolk or of your former affections, and that you are not called back to the cares and anxieties of this world, and (as our Lord says) putting your hand to the plough and looking back be found unfit for the kingdom of heaven. Luke 9:62 Beware lest at any time, when you have begun to dip into the knowledge of the Psalms and of this life, you be little by little puffed up and think of reviving that pride which now at your beginning you have trampled under foot in the ardour of faith and in fullest humility; and thus (as the Apostle says) building again those things which you had destroyed, you make yourself a backslider. Galatians 2:18 But rather take heed to continue even to the end in that state of nakedness of which you made profession in the sight of God and of his angels. In this humility too and patience, with which you persevered for ten days before the doors and entreated with many tears to be admitted into the monastery, you should not only continue but also increase and go forward. For it is too bad that when you ought to be carried on from the rudiments and beginnings, and go forward to perfection, you should begin to fall back from these to worse things. For not he who begins these things, but he who endures in them to the end, shall be saved. Matthew 24:13 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. |
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| 43. Ambrose, On Duties, 2.86-2.90 (4th cent. CE - 4th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 44. Anon., Apophthegmata Patrum, Bessarion, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 45. Anon., Apophthegmata Patrum, Moses, 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 46. John Chrysostom, Homilies On Hebrews, 7.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
| 47. John Chrysostom, Homilies On 2 Timothy, 5.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 48. Anon., Syncletica, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
| 49. Anon., Andrew, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 50. Anon., Agathon, 37 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
| 51. Theodoret of Cyrus, Religious History, 4.12, 17.2, 24.1, 26.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 52. Socrates Scholasticus, Ecclesiastical History, 4.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 246, 266 |
| 53. Rufinus of Aquileia, Historia Monachorum, 1.3.6, 1.3.19-1.3.24, 7.1.1, 21.1.6, 27.7.1-27.7.5, 28.3.1-28.3.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 21, 27, 28, 259, 260, 262, 263, 264 |
| 54. Ambrose, Letters, 1.6.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 55. Jerome, Commentaria In Aggaeum, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 56. Jerome, Commentaria In Epistolam Ad Titum, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 57. Jerome, Letters, 14.1.2, 22.16.1, 52.3.2, 52.7.2, 52.15.2, 69.8.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224, 233, 252 |
| 58. Aenas of Gaza, Letters, 16 (5th cent. CE - 5th cent. CE) Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 103 |
| 59. Gregory The Great, Liber Regulae Pastoralis, 1.1 (6th cent. CE - 7th cent. CE) Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224 |
| 60. Pelagius, Epistula Ad Celantiam, 3-4, 8, 6 Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 255 |
| 65. Evagrius of Pontus, Reflections, 113 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 252 |
| 66. Evagrius of Pontus, Foundations, 48, 59, 22 Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 259 |
67. Sozomenus, Ecclesiastical History, 3.14.18-3.14.19, 6.29-6.30, 6.29.2, 8.2 Tagged with subjects: •evagrius of pontus Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 193; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 21, 233, 246 | 6.29. Apollos flourished about the same period in Thebaïs. He early devoted himself to a life of philosophy; and after having passed forty years in the desert, he shut himself up, by the command of God, in a cave formed at the foot of a mountain, near a very populous district. By the multitude of his miracles, he soon became distinguished, and was the head of many monks; for he directed them profitably by his instructions. Timothy, who conducted the church of Alexandria, has given us a history of his method of discipline and of what divine and marvelous deeds he was a worker; he also narrates the lives of other approved monks, many of whom I have mentioned. In that time many good monks, to the number of about two thousand, preached philosophy in the neighborhood of Alexandria; some in a district called the Hermitage, and others more towards Mareotis and Libya. Dorotheus, a native of Thebes, was among the most celebrated of these monks. He spent the day in collecting stones upon the seashore, which he used in erecting cells to be given to those who were unable to build them. During the night, he employed himself in weaving baskets of palm leaves; and these he sold, to obtain the means of subsistence. He ate six ounces of bread with a few vegetables daily, and drank nothing but water. Having accustomed himself to this extreme abstinence from his youth, he continued to observe it in old age. He was never seen to recline on a mat or a bed, nor even to place his limbs in an easy attitude, or willingly to surrender himself to sleep. Sometimes, from natural lassitude, his eyes would involuntarily close when he was at his daily labor or his meals; and when nodding during his eating, the food would fall from his mouth. One day, being utterly overcome by drowsiness, he fell down on the mat; he was displeased at finding himself in this position, and said, in an undertone of voice, If angels are persuaded to sleep, you will persuade also the zealous. Perhaps he might have said this to himself, or perhaps to the demon who had become an impediment to his zealous exercises. He was once asked by a person who came to him while he was exhausting himself, why he destroyed his body. Because it destroys me, was his reply. Piammon and John presided over two celebrated Egyptian monasteries near Diolcus. They were presbyters who discharged their priesthood very carefully and reverently. It is said that one day, when Piammon was officiating as priest, he beheld an angel standing near the holy table and writing down in a book the names of the monks who were present, while he erased the names of those who were absent. John had received from God such power over sufferings and diseases, that he healed the gouty and restored the paralytic. A very old man, named Benjamin, was practicing philosophy very brilliantly about this period, in the desert near Scetis. God had bestowed upon him the power of relieving the sick of every disease without medicine, by the touch only of his hand, or by means of a little oil consecrated by prayer. The story is, that he was attacked by a dropsy, and his body was swollen to such a size that it became necessary, in order to carry him from his cell, to enlarge the door. As his malady would not admit of his lying in a recumbent posture, he remained, during eight months, seated on a very large skin, and continued to heal the sick, without regretting that his own recovery was not effected. He comforted those who came to visit him, and requested them to pray for his soul; adding that he cared little for his body, for it had been of no service to him when in health, and could not, now that it was diseased, be of any injury to him. About the same time the celebrated Mark, Marcarius the younger, Apollonius, and Moses, an Egyptian, dwelt at Scetis. It is said that Mark was, from his youth upwards, distinguished by extreme mildness and prudence; he committed the Sacred Scriptures to memory, and manifested such eminent piety that Macarius himself, the presbyter of Celli , declared that he had never given to him what priests present to the initiated at the holy table, but that an angel administered it to him whose hand up to the forearm he declares himself to have seen. Macarius had received from God the power of dispelling demons. A murder which he had unintentionally committed was the original cause of his embracing a life of philosophy. He was a shepherd, and led his flock to graze on the banks of Lake Mareotis, when in sport he slew one of his companions. Fearful of being delivered up to justice, he fled to the desert. Here he concealed himself during three years, and afterwards erected a small dwelling on the spot, in which he dwelt twenty-five years. He was accustomed to say that he owed much to the calamity that had befallen him in early life, and even called the unintentional murder he had committed a salutary deed, inasmuch as it had been the cause of his embracing philosophy and a blessed mode of life. Apollonius, after passing his life in the pursuits of commerce, retired in his old age to Scetis. On reflecting that he was too old to learn writing or any other art, he purchased with his own money a supply of every kind of drug, and of food suited for the sick, some of which he carried until the ninth hour to the door of every monastery, for the relief of those who were suffering from disease. Finding this practice advantageous to himself, he adopted this mode of life; and when he felt death approaching he delivered his drugs to one whom he exhorted to go and do as he had done. Moses was originally a slave, but was driven from his master's house on account of his immorality. He joined some robbers, and became leader of the band. After having perpetrated many evil deeds and dared some murders, by some sudden conversion he embraced the monastic life, and attained the highest point of philosophy. As the healthful and vigorous habit of body which had been induced by his former avocations acted as a stimulus to his imagination and excited a desire for pleasure, he resorted to every possible means of macerating his body; thus, he subsisted on a little bread without cooked food, subjected himself to severe labor, and prayed fifty times daily; he prayed standing, without bending his knees or closing his eyes in sleep. He sometimes went during the night to the cells of the monks and secretly filled their pitchers with water, and this was very laborious, for he had sometimes to go ten, sometimes twenty, and sometimes thirty and more, stadia in quest of water. Notwithstanding all his efforts to macerate his body, it was long before he could subdue his natural vigor of constitution. It is reported that robbers once broke into the dwelling where he was practicing philosophy; he seized and bound them, threw the four men across his shoulders, and bore them to the church, that the monks who were there assembled might deal with them as they thought fit, for he did not consider himself authorized to punish any one. For they say so sudden a conversion from vice to virtue was never before witnessed, nor such rapid attainments in monastical philosophy. Hence God rendered him an object of dread to the demons, and he was ordained presbyter over the monks at Scetis. After a life spent in this manner, he died at the age of seventy-five, leaving behind him numerous eminent disciples. Paul, Pachon, Stephen, and Moses, of whom the two latter were Libyans, and Pior, who was an Egyptian, flourished during this reign. Paul dwelt at Ferme, a mountain of Scetis, and presided over five hundred ascetics. He did not labor with his hands, neither did he receive alms of any one, except such food as was necessary for his subsistence. He did nothing but pray, and daily offered up to God three hundred prayers. He placed three hundred pebbles in his bosom, for fear of omitting any of these prayers; and, at the conclusion of each, he took away one of the pebbles. When there were no pebbles remaining, he knew that he had gone through the whole course of his prescribed prayers. Pachon also flourished during this period at Scetis. He followed this career from youth to extreme old age, without ever being found unmanly in self-control by the appetites of the body, the passions of the soul, or a demon - in short, in all those things which the philosopher should conquer. Stephen dwelt at Mareotis near Marmarica. During sixty years, through exactness, he attained the perfection of asceticism, became very noted as a monk, and was intimate with Antony the Great. He was very mild and prudent, and his usual style of conversation was sweet and profitable, and well calculated to comfort the souls of the afflicted, to transform them into good spirits, if even they had previously been depressed by griefs which seemed necessary. He behaved similarly about his own afflictions. He was troubled with a severe and incurable ulcer, and surgeons were employed to operate upon the diseased members. During the operation Stephen employed himself in weaving palm leaves, and exhorted those who were around him not to concern themselves about his sufferings. He told them to have no other thought than that God does nothing but for our good, and that his affliction would tend to his real welfare, inasmuch as it would perhaps atone for his sins, it being better to be judged in this life than in the life to come. Moses was celebrated for his meekness, his love, and his power of healing of sufferings by prayer. Pior determined, from his youth, to devote himself to a life of philosophy; and, with this view, quitted his father's house after having made a vow that he would never again look upon any of his relations. After fifty years had expired, one of his sisters heard that he was still alive, and she was so transported with joy at this unexpected intelligence, that she could not rest till she had seen him. The bishop of the place where she resided was so affected by the groans and tears of the aged woman, that he wrote to the leaders of the monks in the desert of Scetis, desiring them to send Pior to him. The superiors accordingly directed him to repair to the city of his birth, and he could not say nay, for disobedience was regarded as unlawful by the monks of Egypt, and I think also by other monks. He went with another monk to the door of his father's house, and caused himself to be announced. When he heard the door being opened, he closed his eyes, and calling his sister by name, he said to her, I am Pior, your brother; look at me as much as you please. His sister was delighted beyond measure at again beholding him, and returned thanks to God. He prayed at the door where he stood, and then returned to the place where he lived; there he dug a well, and found that the water was bitter, but he persevered in the use of it till his death. Then the height to which he had carried his self-denial was known; for after he died, several attempted to practice philosophy in the place where he had dwelt, but found it impossible to remain there. I am convinced that, had it not been for the principles of philosophy which he had espoused, he could easily have changed the water to a sweet taste by prayer; for he caused water to flow in a spot where none had existed previously. It is said that some monks, under the guidance of Moses, undertook to dig a well, but the expected vein did not appear, nor did any depth yield the water, and they were about to abandon the task, when, about midday, Pior joined them; he first embraced them, and then rebuked their want of faith and littleness of soul; he then descended into the pit they had excavated; and, after engaging in prayer, struck the ground thrice with a rod. A spring of water soon after rose to the surface, and filled the whole excavation. After prayer, Pior departed; and though the monks urged him to break his fast with them, he refused, alleging that he had not been sent to them for that purpose, but merely in order to perform the act he had effected. 6.30. At this period, Origen, one of the disciples of Antony the Great, was still living at a great age, in the monasteries of Scetis. Also, Didymus, and Cronion, who was about one hundred and ten years of age, Arsisius the Great, Putubatus, Arsion, and Serapion, all of whom had been contemporary with Antony the Great. They had grown old in the exercise of philosophy, and were at this period presiding over the monasteries. There were some holy men among them who were young and middle aged, but who were celebrated for their excellent and good qualities. Among these were Ammonius, Eusebius, and Dioscorus. They were brothers, but on account of their height of stature were called the Long Brothers. It is said that Ammon attained the summit of philosophy, and consequently overcame the love of ease and pleasure. He was very studious, and had read the works of Origen, of Didymus, and of other ecclesiastical writers. From his youth to the day of his death he never tasted anything, with the exception of bread, that had been prepared by means of fire. He was once chosen to be ordained bishop; and after urging every argument that could be devised in rejection of the honor, but in vain, he cut off one of his ears, and said to those who had come for him, Go away. Henceforward the priestly law forbids my ordination, for the person of a priest should be perfect. Those who had been sent for him accordingly departed; but, on ascertaining that the Church does not observe the Jewish law in requiring a priest to be perfect in all his members, but merely requires him to be irreprehensible in point of morals, they returned to Ammon, and endeavored to take him by force. He protested to them that, if they attempted any violence against him, he would cut out his tongue; and, terrified at this menace, they immediately took their departure. Ammon was ever after surnamed Parotes. Some time afterwards, during the ensuing reign, the wise Evagrius formed an intimacy with him. Evagrius was a wise man, powerful in thought and in word, and skillful in discerning the arguments which led to virtue and to vice, and capable in urging others to imitate the one, and to eschew the other. His eloquence is fully attested by the works he has left behind him. With respect to his moral character, it is said that he was totally free from all pride or superciliousness, so that he was not elated when just commendations were awarded him, nor displeased when unjust reproaches were brought against him. He was a citizen of Iberia, near the Euxine. He had philosophized and studied the Sacred Scriptures under Gregory, bishop of Nazianzen, and had filled the office of archdeacon when Gregory administered the church in Constantinople. He was handsome in person, and careful in his mode of attire; and hence an acquaintanceship he had formed with a certain lady excited the jealousy of her husband, who plotted his death. While the plot was about being carried forward into deed, God sent him while sleeping, a fearful and saving vision in a dream. It appeared to him that he had been arrested in the act of committing some crime, and that he was bound hand and foot in irons. As he was being led before the magistrates to receive the sentence of condemnation, a man who held in his hand the book of the Holy Gospels addressed him, and promised to deliver him from his bonds, and confirmed this with an oath, provided he would quit the city. Evagrius touched the book, and made oath that he would do so. Immediately his chains appeared to fall off, and he awoke. He was convinced by this divine dream, and fled the danger. He resolved upon devoting himself to a life of asceticism, and proceeded from Constantinople to Jerusalem. Some time after he went to visit the philosophers of Scetis, and gladly determined to live there. 8.2. Nectarius died about this period, and lengthened debates were held on the ordination of a successor. They all voted for different individuals, and it seemed impossible for all to unite on one, and the time passed heavily. There was, however, at Antioch on the Orontes, a certain presbyter named John, a man of noble birth and of exemplary life, and possessed of such wonderful powers of eloquence and persuasion that he was declared by the sophist, Libanius the Syrian, to surpass all the orators of the age. When this sophist was on his death-bed he was asked by his friends who should take his place. It would have been John, replied he, had not the Christians taken him from us. Many of those who heard the discourses of John in the church were thereby excited to the love of virtue and to the reception of his own religious sentiments. For by living a divine life he imparted zeal from his own virtues to his hearers. He produced convictions similar to his own, because he did not enforce them by rhetorical art and strength, but expounded the sacred books with truth and sincerity. For a word which is ornamented by deeds customarily shows itself as worthy of belief; but without these the speaker appears as an impostor and a traitor to his own words, even though he teach earnestly. Approbation in both regards was due to John. He devoted himself to a prudent course of life and to a severe public career, while he also used a clear diction, united with brilliance in speech. His natural abilities were excellent, and he improved them by studying under the best masters. He learned rhetoric from Libanius, and philosophy from Andragathius. When it was expected that he would embrace the legal profession and take part in the career of an advocate, he determined to exercise himself in the sacred books and to practice philosophy according to the law of the Church. He had as teachers of this philosophy, Carterius and Diodorus, two celebrated presidents of ascetic institutions. Diodorus was afterwards the governor of the church of Tarsus, and, I have been informed, left many books of his own writings in which he explained the significance of the sacred words and avoided allegory. John did not receive the instructions of these men by himself, but persuaded Theodore and Maximus, who had been his companions under the instruction of Libanius, to accompany him. Maximus afterwards became bishop of Seleucia, in Isauria; and Theodore, bishop of Mompsuestia, in Cilicia. Theodore was well conversant with the sacred books and with the rest of the discipline of rhetoricians and philosophers. After studying the ecclesiastical laws, and frequenting the society of holy men, he was filled with admiration of the ascetic mode of life and condemned city life. He did not persevere in the same purpose, but after changing it, he was drawn to his former course of life; and, to justify his conduct, cited many examples from ancient history, with which he was well acquainted, and went back into the city. On hearing that he was engaged in business and intent on marriage, John composed an epistle, more divine in language and thought than the mind of man could produce, and sent it to him. Upon reading it, he repented and immediately gave up his possessions, renounced his intention of marrying, and was saved by the advice of John, and returned to the philosophic career. This seems to me a remarkable instance of the power of John's eloquence; for he readily forced conviction on the mind of one who was himself habituated to persuade and convince others. By the same eloquence, John attracted the admiration of the people; while he strenuously convicted sinners even in the churches, and antagonized with boldness all acts of injustice, as if they had been perpetrated against himself. This boldness pleased the people, but grieved the wealthy and the powerful, who were guilty of most of the vices which he denounced. Being, then, held in such high estimation by those who knew him by experience, and by those who were acquainted with him through the reports of others, John was adjudged worthy, in word and in deed, by all the subjects of the Roman Empire, to be the bishop of the church of Constantinople. The clergy and people were uimous in electing him; their choice was approved by the emperor, who also sent the embassy which should conduct him; and, to confer greater solemnity on his ordination, a council was convened. Not long after the letter of the emperor reached Asterius, the general of the East; he sent to desire John to repair to him, as if he had need of him. On his arrival, he at once made him get into his chariot, and conveyed him with dispatch to a military station, Pagras so-called, where he delivered him to the officers whom the emperor had sent in quest of him. Asterius acted very prudently in sending for John before the citizens of Antioch knew what was about to occur; for they would probably have excited a sedition, and have inflicted injury on others, or subjected themselves to acts of violence, rather than have suffered John to be taken from them. When John had arrived at Constantinople, and when the priests were assembled together, Theophilus opposed his ordination; and proposed as a candidate in his stead, a presbyter of his church named Isidore, who took charge of strangers and of the poor at Alexandria. I have been informed by persons who were acquainted with Isidore, that from his youth upwards he practiced the philosophic virtues, near Scetis. Others say that he had gained the friendship of Theophilus by being a participant and a familiar in a very perilous undertaking. For it is reported that during the war against Maximus, Theophilus entrusted Isidore with gifts and letters respectively addressed to the emperor and to the tyrant, and sent him to Rome, desiring him to remain there until the termination of the war, when he was to deliver the gifts, with the letters, to him, who might prove the victor. Isidore acted according to his instructions, but the artifice was detected; and, fearful of being arrested, he fled to Alexandria. Theophilus from that period evinced much attachment towards him, and, with a view of recompensing his services, strove to raise him to the bishopric of Constantinople. But whether there was really any truth in this report, or whether Theophilus desired to ordain this man because of his excellence, it is certain that he eventually yielded to those who decided for John. He feared Eutropius, who was artfully eager for this ordination. Eutropius then presided over the imperial house, and they say he threatened Theophilus, that unless he would vote with the other bishops, he would have to defend himself against those who desired to accuse him; for many written accusations against him were at that time before the council. |
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| 68. Anon., Apophthegmata Patrum, Macarius The Great, 9 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
| 69. Palladius of Aspuna, Lausiac History, 20.1, 38.11, 46.6, 54.1 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 38, 233, 261 |
| 79. Barsanuphius, Letters, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 32, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 335-338, 336, 337, 338, 302 Tagged with subjects: •nan Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 102, 103 |
| 80. Georgius Choeroboscus, In Theod., 27 Tagged with subjects: •evagrius of pontus, calligraphy Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 120 |
| 81. Anon., Pachomius, Vita Graecae, 19 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 82. Anon., Life of Daniel The Stylite, 98 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233 |
| 83. Anon., History of The Monks In Egypt, None Tagged with subjects: •nan Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 233, 254 |
| 84. Georgius Monachus, Chronikon, 629.2-629.14 Tagged with subjects: •evagrius of pontus Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 |
| 85. Gregory of Nyssa, De Hominis Opificio, 28.3 Tagged with subjects: •evagrius of pontus Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 |
| 87. Augustine, In Matthaeum, 10.20.36 Tagged with subjects: •evagrius of pontus Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 |
| 88. Basil of Caesarea, Short Rules, 42 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 252 |
| 89. Evagrius Ponticus, Antirrhetikos, None Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 223, 224, 225, 227, 228, 233; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 247, 254 |
| 90. Anon., V. Sinuthii, 12 Tagged with subjects: •evagrius of pontus Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 184 |
| 91. Dorotheus of Gaza, Instructions, 1.1-1.3, 1.1.83-1.1.84, 1.5-1.6, 1.5.13-1.5.24, 1.8.2, 1.11, 1.15-1.19, 1.15.1-1.15.37, 1.16.1-1.16.11, 1.17.1-1.17.15, 1.19.1-1.19.11, 1.21, 1.22.1-1.22.26, 2.27, 2.38.7-2.38.21, 3.40, 3.40.1-3.40.5, 3.42-3.43, 3.43.7-3.43.9, 4.52, 4.54, 5.58-5.59, 5.67, 5.67.18, 7.82, 8.89-8.91, 8.89.5-8.89.23, 8.90.1-8.90.31, 8.91.23-8.91.26, 9.101, 10.108.4-10.108.6, 10.111, 10.112.19-10.112.21, 11.113, 11.113.1-11.113.30, 11.114.16-11.114.25, 11.117, 11.117.13-11.117.20, 11.120, 11.121.34, 11.122, 12.125.1-12.125.23, 12.126-12.127, 12.126.1-12.126.9, 12.126.15-12.126.22, 12.127.7-12.127.10, 12.129.11-12.129.18, 13.141.9-13.141.10, 14.151.49-14.151.53, 14.153.1-14.153.21, 15.162, 16.171, 17.174-17.176, 17.174.1-17.174.4, 17.174.9-17.174.10, 17.176.43-17.176.46 Tagged with subjects: •evagrius of pontus (ponticus) •evagrius of pontus (ponticus), praktikos •evagrius of pontus (ponticus), on emotions •evagrius of pontus (ponticus), on soul •evagrius of pontus (ponticus), on clothing, monastic •evagrius of pontus (ponticus), on prayer •evagrius of pontus (ponticus), death, practice of •evagrius of pontus (ponticus), and alphabetica •evagrius of pontus (ponticus), letters of Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 12, 13, 25, 26, 46, 47, 84, 85, 86, 91, 101, 126, 127, 137, 138, 140, 142, 143, 144, 146, 147, 148, 152, 158, 193, 194, 195, 196, 209 |
| 92. Gregory of Nazianzus, Orations, 2.14, 2.71, 16.20 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224, 240, 261 |
| 93. Julianus Pomerius, De Vita Contemplativa Libri Tres, 1.9.2, 1.15, 1.20, 2.4.2 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 224, 240 |
| 95. Dorotheus of Gaza, Ep., 1, 2, 6, 7, 180, 181, 184, 184-185, 184.1-9, 185, 187.1-7, 191, 192 Tagged with subjects: •nan Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 111 |
| 96. Clement of Alexandria, Str., 2.22.132-2.22.133 Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 82 |
| 97. Isaiah of Scetis, Logos, 2.1-2.2, 2.5-2.10 Tagged with subjects: •evagrius of pontus (ponticus) Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 126, 127 |
| 98. Bacch., Med., 38.1 Tagged with subjects: •evagrius of pontus, calligraphy Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 120 |
| 99. Anon., V. Eupr., 1.12 Tagged with subjects: •antirrheticus (evagrius of pontus) Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 144 |
| 100. Anon., Apophthegmata Patrum, John of The Thebaid, 35 Tagged with subjects: •evagrius of pontus Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 240 |
