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Tiresias: The Ancient Mediterranean Religions Source Database



1520
Augustine, De Sancta Virginitate, 31.31
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Hebrew Bible, Ecclesiastes, 3.20 (5th cent. BCE - 2nd cent. BCE)

3.20. All go unto one place; all are of the dust, and all return to dust."
2. Septuagint, Ecclesiasticus (Siracides), 10.12-10.13 (2nd cent. BCE - 2nd cent. BCE)

10.12. The beginning of mans pride is to depart from the Lord;his heart has forsaken his Maker. 10.12. There is another who is slow and needs help,who lacks strength and abounds in poverty;but the eyes of the Lord look upon him for his good;he lifts him out of his low estate 10.13. For the beginning of pride is sin,and the man who clings to it pours out abominations. Therefore the Lord brought upon them extraordinary afflictions,and destroyed them utterly. 10.13. and raises up his head,so that many are amazed at him.
3. Septuagint, Wisdom of Solomon, 8.21 (2nd cent. BCE - 1st cent. BCE)

8.21. But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said:
4. New Testament, 1 John, 1.8, 3.9 (1st cent. CE - 1st cent. CE)

1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God.
5. New Testament, 1 Corinthians, 15.10 (1st cent. CE - 1st cent. CE)

15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me.
6. New Testament, James, 4.6 (1st cent. CE - 1st cent. CE)

4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble.
7. New Testament, Ephesians, 2.8-2.9 (1st cent. CE - 1st cent. CE)

2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast.
8. New Testament, Romans, 7.23 (1st cent. CE - 1st cent. CE)

7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
9. New Testament, Matthew, 25.41 (1st cent. CE - 1st cent. CE)

25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels;
10. Augustine, The City of God, 11.15, 12.8, 19.12 (4th cent. CE - 5th cent. CE)

11.15. As for what John says about the devil, The devil sins from the beginning 1 John 3:8 they who suppose it is meant hereby that the devil was made with a sinful nature, misunderstand it; for if sin be natural, it is not sin at all. And how do they answer the prophetic proofs - either what Isaiah says when he represents the devil under the person of the king of Babylon, How are you fallen, O Lucifer, son of the morning! Isaiah 14:12 or what Ezekiel says, You have been in Eden, the garden of God; every precious stone was your covering, Ezekiel 28:13 where it is meant that he was some time without sin; for a little after it is still more explicitly said, You were perfect in your ways? And if these passages cannot well be otherwise interpreted, we must understand by this one also, He abode not in the truth, that he was once in the truth, but did not remain in it. And from this passage, The devil sins from the beginning, it is not to be supposed that he sinned from the beginning of his created existence, but from the beginning of his sin, when by his pride he had once commenced to sin. There is a passage, too, in the Book of Job, of which the devil is the subject: This is the beginning of the creation of God, which He made to be a sport to His angels, which agrees with the psalm, where it is said, There is that dragon which You have made to be a sport therein. But these passages are not to lead us to suppose that the devil was originally created to be the sport of the angels, but that he was doomed to this punishment after his sin. His beginning, then, is the handiwork of God; for there is no nature, even among the least, and lowest, and last of the beasts, which was not the work of Him from whom has proceeded all measure, all form, all order, without which nothing can be planned or conceived. How much more, then, is this angelic nature, which surpasses in dignity all else that He has made, the handiwork of the Most High! 12.8. This I do know, that the nature of God can never, nowhere, nowise be defective, and that natures made of nothing can. These latter, however, the more being they have, and the more good they do (for then they do something positive), the more they have efficient causes; but in so far as they are defective in being, and consequently do evil (for then what is their work but vanity?), they have deficient causes. And I know likewise, that the will could not become evil, were it unwilling to become so; and therefore its failings are justly punished, being not necessary, but voluntary. For its defections are not to evil things, but are themselves evil; that is to say, are not towards things that are naturally and in themselves evil, but the defection of the will is evil, because it is contrary to the order of nature, and an abandonment of that which has supreme being for that which has less. For avarice is not a fault inherent in gold, but in the man who inordinately loves gold, to the detriment of justice, which ought to be held in incomparably higher regard than gold. Neither is luxury the fault of lovely and charming objects, but of the heart that inordinately loves sensual pleasures, to the neglect of temperance, which attaches us to objects more lovely in their spirituality, and more delectable by their incorruptibility. Nor yet is boasting the fault of human praise, but of the soul that is inordinately fond of the applause of men, and that makes light of the voice of conscience. Pride, too, is not the fault of him who delegates power, nor of power itself, but of the soul that is inordinately enamored of its own power, and despises the more just dominion of a higher authority. Consequently he who inordinately loves the good which any nature possesses, even though he obtain it, himself becomes evil in the good, and wretched because deprived of a greater good. 19.12. Whoever gives even moderate attention to human affairs and to our common nature, will recognize that if there is no man who does not wish to be joyful, neither is there any one who does not wish to have peace. For even they who make war desire nothing but victory - desire, that is to say, to attain to peace with glory. For what else is victory than the conquest of those who resist us? And when this is done there is peace. It is therefore with the desire for peace that wars are waged, even by those who take pleasure in exercising their warlike nature in command and battle. And hence it is obvious that peace is the end sought for by war. For every man seeks peace by waging war, but no man seeks war by making peace. For even they who intentionally interrupt the peace in which they are living have no hatred of peace, but only wish it changed into a peace that suits them better. They do not, therefore, wish to have no peace, but only one more to their mind. And in the case of sedition, when men have separated themselves from the community, they yet do not effect what they wish, unless they maintain some kind of peace with their fellow-conspirators. And therefore even robbers take care to maintain peace with their comrades, that they may with greater effect and greater safety invade the peace of other men. And if an individual happen to be of such unrivalled strength, and to be so jealous of partnership, that he trusts himself with no comrades, but makes his own plots, and commits depredations and murders on his own account, yet he maintains some shadow of peace with such persons as he is unable to kill, and from whom he wishes to conceal his deeds. In his own home, too, he makes it his aim to be at peace with his wife and children, and any other members of his household; for unquestionably their prompt obedience to his every look is a source of pleasure to him. And if this be not rendered, he is angry, he chides and punishes; and even by this storm he secures the calm peace of his own home, as occasion demands. For he sees that peace cannot be maintained unless all the members of the same domestic circle be subject to one head, such as he himself is in his own house. And therefore if a city or nation offered to submit itself to him, to serve him in the same style as he had made his household serve him, he would no longer lurk in a brigand's hiding-places, but lift his head in open day as a king, though the same coveteousness and wicked ness should remain in him. And thus all men desire to have peace with their own circle whom they wish to govern as suits themselves. For even those whom they make war against they wish to make their own, and impose on them the laws of their own peace. But let us suppose a man such as poetry and mythology speak of - a man so insociable and savage as to be called rather a semi-man than a man. Although, then, his kingdom was the solitude of a dreary cave, and he himself was so singularly bad-hearted that he was named Κακός, which is the Greek word for bad; though he had no wife to soothe him with endearing talk, no children to play with, no sons to do his bidding, no friend to enliven him with intercourse, not even his father Vulcan (though in one respect he was happier than his father, not having begotten a monster like himself); although he gave to no man, but took as he wished whatever he could, from whomsoever he could, when he could yet in that solitary den, the floor of which, as Virgil says, was always reeking with recent slaughter, there was nothing else than peace sought, a peace in which no one should molest him, or disquiet him with any assault or alarm. With his own body he desired to be at peace, and he was satisfied only in proportion as he had this peace. For he ruled his members, and they obeyed him; and for the sake of pacifying his mortal nature, which rebelled when it needed anything, and of allaying the sedition of hunger which threatened to banish the soul from the body, he made forays, slew, and devoured, but used the ferocity and savageness he displayed in these actions only for the preservation of his own life's peace. So that, had he been willing to make with other men the same peace which he made with himself in his own cave, he would neither have been called bad, nor a monster, nor a semi-man. Or if the appearance of his body and his vomiting smoky fires frightened men from having any dealings with him, perhaps his fierce ways arose not from a desire to do mischief, but from the necessity of finding a living. But he may have had no existence, or, at least, he was not such as the poets fancifully describe him, for they had to exalt Hercules, and did so at the expense of Cacus. It is better, then, to believe that such a man or semi-man never existed, and that this, in common with many other fancies of the poets, is mere fiction. For the most savage animals (and he is said to have been almost a wild beast) encompass their own species with a ring of protecting peace. They cohabit, beget, produce, suckle, and bring up their young, though very many of them are not gregarious, but solitary - not like sheep, deer, pigeons, starlings, bees, but such as lions, foxes, eagles, bats. For what tigress does not gently purr over her cubs, and lay aside her ferocity to fondle them? What kite, solitary as he is when circling over his prey, does not seek a mate, build a nest, hatch the eggs, bring up the young birds, and maintain with the mother of his family as peaceful a domestic alliance as he can? How much more powerfully do the laws of man's nature move him to hold fellowship and maintain peace with all men so far as in him lies, since even wicked men wage war to maintain the peace of their own circle, and wish that, if possible, all men belonged to them, that all men and things might serve but one head, and might, either through love or fear, yield themselves to peace with him! It is thus that pride in its perversity apes God. It abhors equality with other men under Him; but, instead of His rule, it seeks to impose a rule of its own upon its equals. It abhors, that is to say, the just peace of God, and loves its own unjust peace; but it cannot help loving peace of one kind or other. For there is no vice so clean contrary to nature that it obliterates even the faintest traces of nature. He, then, who prefers what is right to what is wrong, and what is well-ordered to what is perverted, sees that the peace of unjust men is not worthy to be called peace in comparison with the peace of the just. And yet even what is perverted must of necessity be in harmony with, and in dependence on, and in some part of the order of things, for otherwise it would have no existence at all. Suppose a man hangs with his head downwards, this is certainly a perverted attitude of body and arrangement of its members; for that which nature requires to be above is beneath, and vice versâ. This perversity disturbs the peace of the body, and is therefore painful. Nevertheless the spirit is at peace with its body, and labors for its preservation, and hence the suffering; but if it is banished from the body by its pains, then, so long as the bodily framework holds together, there is in the remains a kind of peace among the members, and hence the body remains suspended. And inasmuch as the earthly body tends towards the earth, and rests on the bond by which it is suspended, it tends thus to its natural peace, and the voice of its own weight demands a place for it to rest; and though now lifeless and without feeling, it does not fall from the peace that is natural to its place in creation, whether it already has it, or is tending towards it. For if you apply embalming preparations to prevent the bodily frame from mouldering and dissolving, a kind of peace still unites part to part, and keeps the whole body in a suitable place on the earth - in other words, in a place that is at peace with the body. If, on the other hand, the body receive no such care, but be left to the natural course, it is disturbed by exhalations that do not harmonize with one another, and that offend our senses; for it is this which is perceived in putrefaction until it is assimilated to the elements of the world, and particle by particle enters into peace with them. Yet throughout this process the laws of the most high Creator and Governor are strictly observed, for it is by Him the peace of the universe is administered. For although minute animals are produced from the carcass of a larger animal, all these little atoms, by the law of the same Creator, serve the animals they belong to in peace. And although the flesh of dead animals be eaten by others, no matter where it be carried, nor what it be brought into contact with, nor what it be converted and changed into, it still is ruled by the same laws which pervade all things for the conservation of every mortal race, and which bring things that fit one another into harmony.


Subjects of this text:

subject book bibliographic info
angels Karfíková, Grace and the Will According to Augustine (2012) 125
delectatio, delight Karfíková, Grace and the Will According to Augustine (2012) 125
demons, fall of Wiebe, Fallen Angels in the Theology of St Augustine (2021) 59
evil, as perverted imitation of god Wiebe, Fallen Angels in the Theology of St Augustine (2021) 59
faith, fides Karfíková, Grace and the Will According to Augustine (2012) 125
humility Karfíková, Grace and the Will According to Augustine (2012) 125
law Karfíková, Grace and the Will According to Augustine (2012) 125
law , of sin (in my members) Karfíková, Grace and the Will According to Augustine (2012) 125
meritum, merits Karfíková, Grace and the Will According to Augustine (2012) 125
pride, vs. envy Wiebe, Fallen Angels in the Theology of St Augustine (2021) 59
pride Karfíková, Grace and the Will According to Augustine (2012) 125; Wiebe, Fallen Angels in the Theology of St Augustine (2021) 59
sinless(ness) Karfíková, Grace and the Will According to Augustine (2012) 125
superbia Karfíková, Grace and the Will According to Augustine (2012) 125
voluntas, will' Karfíková, Grace and the Will According to Augustine (2012) 125