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Tiresias: The Ancient Mediterranean Religions Source Database



8236
New Testament, 1 Timothy, 2.4


ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.who desires all people to be saved and come to full knowledge of the truth.


Intertexts (texts cited often on the same page as the searched text):

39 results
1. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE)

8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD."
2. Hebrew Bible, Isaiah, 1.25, 59.21 (8th cent. BCE - 5th cent. BCE)

1.25. וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ׃ 59.21. וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר־שַׂמְתִּי בְּפִיךָ לֹא־יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהוָה מֵעַתָּה וְעַד־עוֹלָם׃ 1.25. And I will turn My hand upon thee, And purge away thy dross as with lye, And will take away all thine alloy;" 59.21. And as for Me, this is My covet with them, saith the LORD; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever."
3. Hebrew Bible, Jeremiah, 31 (8th cent. BCE - 5th cent. BCE)

4. Herodotus, Histories, 1.1 (5th cent. BCE - 5th cent. BCE)

1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt .
5. Anon., Didache, 8.1, 8.3 (1st cent. CE - 2nd cent. CE)

6. Epictetus, Discourses, 3.22.10, 3.22.13, 3.22.20, 4.4.6 (1st cent. CE - 2nd cent. CE)

7. New Testament, 1 Corinthians, 1.1, 1.24, 3.1-3.3, 4.6-4.7, 9.1-9.2, 9.9, 11.25 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 4.6. Now these things, brothers, I have in a figure transferred tomyself and Apollos for your sakes, that in us you might learn not tothink beyond the things which are written, that none of you be puffedup against one another. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 9.2. If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord. 9.9. For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.
8. New Testament, 1 Thessalonians, 1.10, 4.3-4.5 (1st cent. CE - 1st cent. CE)

1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God;
9. New Testament, 1 Timothy, 1.1-1.2, 1.8, 1.10, 1.12-1.17, 2.1-2.3, 2.5-2.15, 3.3, 3.7, 3.9, 3.16, 4.1, 4.3, 4.8, 4.10, 4.13, 4.16, 5.17-5.18, 6.1, 6.3-6.5, 6.9, 6.12, 6.19 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope; 1.2. to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord. 1.8. But we know that the law is good, if a man uses it lawfully 1.10. for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; 1.12. And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 1.14. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. 1.15. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief. 1.16. However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life. 1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 2.1. I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 2.3. For this is good and acceptable in the sight of God our Savior; 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil. 3.9. holding the mystery of the faith in a pure conscience. 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. 4.13. Until I come, pay attention to reading, to exhortation, and to teaching. 4.16. Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. 6.1. Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.
10. New Testament, 2 Peter, 2.20 (1st cent. CE - 1st cent. CE)

2.20. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first.
11. New Testament, 2 Corinthians, 1.10, 13.7 (1st cent. CE - 1st cent. CE)

12. New Testament, 2 Timothy, 1.1, 1.9-1.10, 2.1, 2.17, 2.23, 2.25, 3.7-3.8, 3.14-3.17, 4.4, 4.18 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus 1.9. who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before times eternal 1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 2.1. You therefore, my child, be strengthened in the grace that is in Christ Jesus. 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth 3.7. always learning, and never able to come to the knowledge of the truth. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness 3.17. that the man of God may be complete, thoroughly equipped for every good work. 4.4. and will turn away their ears from the truth, and turn aside to fables. 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen.
13. New Testament, Acts, 1.14, 1.23-1.24, 2.14-2.21, 2.42, 3.1-3.9, 4.24, 6.1-6.7, 7.55-7.56, 8.14-8.17, 8.19, 9.10-9.12, 9.39-9.42, 10.2, 10.9-10.11, 10.30-10.31, 13.1-13.3, 13.48, 14.23, 16.13-16.16, 16.25, 19.6, 20.36, 21.5, 28.8 (1st cent. CE - 2nd cent. CE)

1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 6.7. The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42. It became known throughout all Joppa, and many believed in the Lord. 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 10.31. and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.25. But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 20.36. When he had spoken these things, he kneeled down and prayed with them all. 21.5. When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. 28.8. It was so, that the father of Publius lay sick of fever and dysentery. Paul entered in to him, prayed, and laying his hands on him, healed him.
14. New Testament, James, 2.1, 2.13 (1st cent. CE - 1st cent. CE)

2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
15. New Testament, Colossians, 1.13, 1.19-1.23 (1st cent. CE - 1st cent. CE)

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.21. You, being in past times alienated and enemies in your mind in your evil works 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 1.23. if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant.
16. New Testament, Ephesians, 1.13, 1.15, 2.8, 2.11-2.22, 4.5, 4.11-4.13, 5.8 (1st cent. CE - 1st cent. CE)

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 4.5. one Lord, one faith, one baptism 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light
17. New Testament, Galatians, 3.28 (1st cent. CE - 1st cent. CE)

3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
18. New Testament, Hebrews, 3.12, 6.4-6.12, 10.26-10.31 (1st cent. CE - 1st cent. CE)

3.12. Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God; 6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.6. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 6.7. For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. 6.9. But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. 6.10. For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. 6.11. We desire that each one of you may show the same diligence to the fullness of hope even to the end 6.12. that you won't be sluggish, but imitators of those who through faith and patience inherited the promises. 10.26. For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins 10.27. but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. 10.29. How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 10.30. For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people. 10.31. It is a fearful thing to fall into the hands of the living God.
19. New Testament, Romans, 1.1, 3.15, 5.12-5.13, 6.17-6.19, 9.1, 9.4, 9.14, 10.9-10.10, 10.17, 11.13, 11.26, 11.33 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 3.15. Their feet are swift to shed blood. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.17. So faith comes by hearing, and hearing by the word of God. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
20. New Testament, Titus, 1.1, 1.3-1.4, 1.12, 2.1-2.15, 3.4-3.7 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness 1.3. but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior; 1.4. to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior. 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons. 2.1. But say the things which fit sound doctrine 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 2.11. For the grace of God has appeared, bringing salvation to all men 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 2.15. Say these things and exhort and reprove with all authority. Let no man despise you. 3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life.
21. New Testament, John, 1.9, 1.12-1.13, 5.22, 12.32 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 5.22. For the Father judges no one, but he has given all judgment to the Son 12.32. And I, if I am lifted up from the earth, will draw all people to myself.
22. New Testament, Luke, 5.39, 9.51, 10.7 (1st cent. CE - 1st cent. CE)

5.39. No man having drunk old wine immediately desires new, for he says, 'The old is better.' 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
23. New Testament, Mark, 16.19 (1st cent. CE - 1st cent. CE)

16.19. So then the Lord Jesus, after he had spoken to them, was received up into heaven, and sat down at the right hand of God.
24. New Testament, Matthew, 6.9-6.13, 10.1, 11.20-11.21, 21.12-21.13, 23.37, 27.43 (1st cent. CE - 1st cent. CE)

6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 11.20. Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent. 11.21. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'
25. Seneca The Younger, Letters, 94.1 (1st cent. CE - 1st cent. CE)

26. Hermas, Similitudes, 8.9.1 (2nd cent. CE - 2nd cent. CE)

27. Diogenes Laertius, Lives of The Philosophers, 6.56 (3rd cent. CE - 3rd cent. CE)

6.56. Being asked if the wise eat cakes, Yes, he said, cakes of all kinds, just like other men. Being asked why people give to beggars but not to philosophers, he said, Because they think they may one day be lame or blind, but never expect that they will turn to philosophy. He was begging of a miserly man who was slow to respond; so he said, My friend, it's for food that I'm asking, not for funeral expenses. Being reproached one day for having falsified the currency, he said, That was the time when I was such as you are now; but such as I am now, you will never be. To another who reproached him for the same offence he made a more scurrilous repartee.
28. Augustine, Against Julian, 1.24-1.25, 1.27-1.31, 3.37, 4.15, 4.35, 4.40, 4.44-4.46, 4.77, 4.83, 6.19 (4th cent. CE - 5th cent. CE)

29. Augustine, De Correptione Et Gratia, 14.44 (4th cent. CE - 5th cent. CE)

30. Augustine, De Dono Perseverantiae, 52 (4th cent. CE - 5th cent. CE)

31. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 2.30-2.31 (4th cent. CE - 5th cent. CE)

32. Augustine, De Spiritu Et Littera, 34.60 (4th cent. CE - 5th cent. CE)

33. Augustine, Enchiridion, 85-86, 84 (4th cent. CE - 5th cent. CE)

34. Augustine, The City of God, 10.16, 14.16, 21.24, 22.30 (4th cent. CE - 5th cent. CE)

10.16. What angels, then, are we to believe in this matter of blessed and eternal life?- those who wish to be worshipped with religious rites and observances, and require that men sacrifice to them; or those who say that all this worship is due to one God, the Creator, and teach us to render it with true piety to Him, by the vision of whom they are themselves already blessed, and in whom they promise that we shall be so? For that vision of God is the beauty of a vision so great, and is so infinitely desirable, that Plotinus does not hesitate to say that he who enjoys all other blessings in abundance, and has not this, is supremely miserable. Since, therefore, miracles are wrought by some angels to induce us to worship this God, by others, to induce us to worship themselves; and since the former forbid us to worship these, while the latter dare not forbid us to worship God, which are we to listen to? Let the Platonists reply, or any philosophers, or the theurgists, or rather, periurgists, - for this name is good enough for those who practise such arts. In short, let all men answer - if, at least, there survives in them any spark of that natural perception which, as rational beings, they possess when created, - let them, I say, tell us whether we should sacrifice to the gods or angels who order us to sacrifice to them, or to that One to whom we are ordered to sacrifice by those who forbid us to worship either themselves or these others. If neither the one party nor the other had wrought miracles, but had merely uttered commands, the one to sacrifice to themselves, the other forbidding that, and ordering us to sacrifice to God, a godly mind would have been at no loss to discern which command proceeded from proud arrogance, and which from true religion. I will say more. If miracles had been wrought only by those who demand sacrifice for themselves, while those who forbade this, and enjoined sacrificing to the one God only, thought fit entirely to forego the use of visible miracles, the authority of the latter was to be preferred by all who would use, not their eyes only, but their reason. But since God, for the sake of commending to us the oracles of His truth, has, by means of these immortal messengers, who proclaim His majesty and not their own pride, wrought miracles of surpassing grandeur, certainty, and distinctness, in order that the weak among the godly might not be drawn away to false religion by those who require us to sacrifice to them and endeavor to convince us by stupendous appeals to our senses, who is so utterly unreasonable as not to choose and follow the truth, when he finds that it is heralded by even more striking evidences than falsehood? As for those miracles which history ascribes to the gods of the heathen - I do not refer to those prodigies which at intervals happen from some unknown physical causes, and which are arranged and appointed by Divine Providence, such as monstrous births, and unusual meteorological phenomena, whether startling only, or also injurious, and which are said to be brought about and removed by communication with demons, and by their most deceitful craft - but I refer to these prodigies which manifestly enough are wrought by their power and force, as, that the household gods which Æneas carried from Troy in his flight moved from place to place; that Tarquin cut a whetstone with a razor; that the Epidaurian serpent attached himself as a companion to Æsculapius on his voyage to Rome; that the ship in which the image of the Phrygian mother stood, and which could not be moved by a host of men and oxen, was moved by one weak woman, who attached her girdle to the vessel and drew it, as proof of her chastity; that a vestal, whose virginity was questioned, removed the suspicion by carrying from the Tiber a sieve full of water without any of it dropping: these, then, and the like, are by no means to be compared for greatness and virtue to those which, we read, were wrought among God's people. How much less can we compare those marvels, which even the laws of heathen nations prohibit and punish - I mean the magical and theurgic marvels, of which the great part are merely illusions practised upon the senses, as the drawing down of the moon, that, as Lucan says, it may shed a stronger influence on the plants? And if some of these do seem to equal those which are wrought by the godly, the end for which they are wrought distinguishes the two, and shows that ours are incomparably the more excellent. For those miracles commend the worship of a plurality of gods, who deserve worship the less the more they demand it; but these of ours commend the worship of the one God, who, both by the testimony of His own Scriptures, and by the eventual abolition of sacrifices, proves that He needs no such offerings. If, therefore, any angels demand sacrifice for themselves, we must prefer those who demand it, not for themselves, but for God, the Creator of all, whom they serve. For thus they prove how sincerely they love us, since they wish by sacrifice to subject us, not to themselves, but to Him by the contemplation of whom they themselves are blessed, and to bring us to Him from whom they themselves have never strayed. If, on the other hand, any angels wish us to sacrifice, not to one, but to many, not, indeed, to themselves, but to the gods whose angels they are, we must in this case also prefer those who are the angels of the one God of gods, and who so bid us to worship Him as to preclude our worshipping any other. But, further, if it be the case, as their pride and deceitfulness rather indicate, that they are neither good angels nor the angels of good gods, but wicked demons, who wish sacrifice to be paid, not to the one only and supreme God, but to themselves, what better protection against them can we choose than that of the one God whom the good angels serve, the angels who bid us sacrifice, not to themselves, but to Him whose sacrifice we ourselves ought to be? 14.16. Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, how to possess his vessel in santification and honor, not in the disease of desire, as the Gentiles who know not God, 1 Thessalonians 4:4 would not prefer, if this were possible, to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved. 21.24. And this reasoning is equally conclusive against those who, in their own interest, but under the guise of a greater tenderness of spirit, attempt to invalidate the words of God, and who assert that these words are true, not because men shall suffer those things which are threatened by God, but because they deserve to suffer them. For God, they say, will yield them to the prayers of His saints, who will then the more earnestly pray for their enemies, as they shall be more perfect in holiness, and whose prayers will be the more efficacious and the more worthy of God's ear, because now purged from all sin whatsoever. Why, then, if in that perfected holiness their prayers be so pure and all-availing, will they not use them in behalf of the angels for whom eternal fire is prepared, that God may mitigate His sentence and alter it, and extricate them from that fire? Or will there, perhaps, be some one hardy enough to affirm that even the holy angels will make common cause with holy men (then become the equals of God's angels), and will intercede for the guilty, both men and angels, that mercy may spare them the punishment which truth has pronounced them to deserve? But this has been asserted by no one sound in the faith; nor will be. Otherwise there is no reason why the Church should not even now pray for the devil and his angels, since God her Master has ordered her to pray for her enemies. The reason, then, which prevents the Church from now praying for the wicked angels, whom she knows to be her enemies, is the identical reason which shall prevent her, however perfected in holiness, from praying at the last judgment for those men who are to be punished in eternal fire. At present she prays for her enemies among men, because they have yet opportunity for fruitful repentance. For what does she especially beg for them but that God would grant them repentance, as the apostle says, that they may return to soberness out of the snare of the devil, by whom they are held captive according to his will? 2 Timothy 2:25-26 But if the Church were certified who those are, who, though they are still abiding in this life, are yet predestinated to go with the devil into eternal fire, then for them she could no more pray than for him. But since she has this certainty regarding no man, she prays for all her enemies who yet live in this world; and yet she is not heard in behalf of all. But she is heard in the case of those only who, though they oppose the Church, are yet predestinated to become her sons through her intercession. But if any retain an impenitent heart until death, and are not converted from enemies into sons, does the Church continue to pray for them, for the spirits, i.e., of such persons deceased? And why does she cease to pray for them, unless because the man who was not translated into Christ's kingdom while he was in the body, is now judged to be of Satan's following? It is then, I say, the same reason which prevents the Church at any time from praying for the wicked angels, which prevents her from praying hereafter for those men who are to be punished in eternal fire; and this also is the reason why, though she prays even for the wicked so long as they live, she yet does not even in this world pray for the unbelieving and godless who are dead. For some of the dead, indeed, the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it. As also, after the resurrection, there will be some of the dead to whom, after they have endured the pains proper to the spirits of the dead, mercy shall be accorded, and acquittal from the punishment of the eternal fire. For were there not some whose sins, though not remitted in this life, shall be remitted in that which is to come, it could not be truly said, They shall not be forgiven, neither in this world, neither in that which is to come. Matthew 12:32 But when the Judge of quick and dead has said, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, and to those on the other side, Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels, and These shall go away into eternal punishment, but the righteous into eternal life, it were excessively presumptuous to say that the punishment of any of those whom God has said shall go away into eternal punishment shall not be eternal, and so bring either despair or doubt upon the corresponding promise of life eternal. Let no man then so understand the words of the Psalmist, Shall God forget to be gracious? Shall He shut up in His anger His tender mercies as if the sentence of God were true of good men, false of bad men, or true of good men and wicked angels, but false of bad men. For the Psalmist's words refer to the vessels of mercy and the children of the promise, of whom the prophet himself was one; for when he had said, Shall God forget to be gracious? Shall He shut up in His anger His tender mercies? and then immediately subjoins, And I said, Now I begin: this is the change wrought by the right hand of the Most High, he manifestly explained what he meant by the words, Shall he shut up in His anger His tender mercies? For God's anger is this mortal life, in which man is made like to vanity, and his days pass as a shadow. Yet in this anger God does not forget to be gracious, causing His sun to shine and His rain to descend on the just and the unjust; Matthew 5:45 and thus He does not in His anger cut short His tender mercies, and especially in what the Psalmist speaks of in the words, Now I begin: this change is from the right hand of the Most High; for He changes for the better the vessels of mercy, even while they are still in this most wretched life, which is God's anger, and even while His anger is manifesting itself in this miserable corruption; for in His anger He does not shut up His tender mercies. And since the truth of this divine canticle is quite satisfied by this application of it, there is no need to give it a reference to that place in which those who do not belong to the city of God are punished in eternal fire. But if any persist in extending its application to the torments of the wicked, let them at least understand it so that the anger of God, which has threatened the wicked with eternal punishment, shall abide, but shall be mixed with mercy to the extent of alleviating the torments which might justly be inflicted; so that the wicked shall neither wholly escape, nor only for a time endure these threatened pains, but that they shall be less severe and more endurable than they deserve. Thus the anger of God shall continue, and at the same time He will not in this anger shut up His tender mercies. But even this hypothesis I am not to be supposed to affirm because I do not positively oppose it. As for those who find an empty threat rather than a truth in such passages as these: Depart from me, you cursed, into everlasting fire; and These shall go away into eternal punishment; Matthew 25:41, 46 and They shall be tormented for ever and ever; Revelation 20:10 and Their worm shall not die, and their fire shall not be quenched, Isaiah 66:24 - such persons, I say, are most emphatically and abundantly refuted, not by me so much as by the divine Scripture itself. For the men of Nineveh repented in this life, and therefore their repentance was fruitful, inasmuch as they sowed in that field which the Lord meant to be sown in tears that it might afterwards be reaped in joy. And yet who will deny that God's prediction was fulfilled in their case, if at least he observes that God destroys sinners not only in anger but also in compassion? For sinners are destroyed in two ways - either, like the Sodomites, the men themselves are punished for their sins, or, like the Ninevites, the men's sins are destroyed by repentance. God's prediction, therefore, was fulfilled - the wicked Nineveh was overthrown, and a good Nineveh built up. For its walls and houses remained standing; the city was overthrown in its depraved manners. And thus, though the prophet was provoked that the destruction which the inhabitants dreaded, because of his prediction, did not take place, yet that which God's foreknowledge had predicted did take place, for He who foretold the destruction knew how it should be fulfilled in a less calamitous sense. But that these perversely compassionate persons may see what is the purport of these words, How great is the abundance of Your sweetness, Lord, which You have hidden for them that fear You, let them read what follows: And You have perfected it for them that hope in You. For what means, You have hidden it for them that fear You, You have perfected it for them that hope in You, unless this, that to those who through fear of punishment seek to establish their own righteousness by the law, the righteousness of God is not sweet, because they are ignorant of it? They have not tasted it. For they hope in themselves, not in Him; and therefore God's abundant sweetness is hidden from them. They fear God, indeed, but it is with that servile fear which is not in love; for perfect love casts out fear. 1 John 4:18 Therefore to them that hope in Him He perfects His sweetness, inspiring them with His own love, so that with a holy fear, which love does not cast out, but which endures for ever, they may, when they glory, glory in the Lord. For the righteousness of God is Christ, who is of God made unto us, as the apostle says, wisdom, and righteousness, and sanctification, and redemption: as it is written, He that glories, let him glory in the Lord. 1 Corinthians 1:30-31 This righteousness of God, which is the gift of grace without merits, is not known by those who go about to establish their own righteousness, and are therefore not subject to the righteousness of God, which is Christ. Romans 10:3 But it is in this righteousness that we find the great abundance of God's sweetness, of which the psalm says, Taste and see how sweet the Lord is. And this we rather taste than partake of to satiety in this our pilgrimage. We hunger and thirst for it now, that hereafter we may be satisfied with it when we see Him as He is, and that is fulfilled which is written, I shall be satisfied when Your glory shall be manifested. It is thus that Christ perfects the great abundance of His sweetness to them that hope in Him. But if God conceals His sweetness from them that fear Him in the sense that these our objectors fancy, so that men's ignorance of His purpose of mercy towards the wicked may lead them to fear Him and live better, and so that there may be prayer made for those who are not living as they ought, how then does He perfect His sweetness to them that hope in Him, since, if their dreams be true, it is this very sweetness which will prevent Him from punishing those who do not hope in Him? Let us then seek that sweetness of His, which He perfects to them that hope in Him, not that which He is supposed to perfect to those who despise and blaspheme Him; for in vain, after this life, does a man seek for what he has neglected to provide while in this life. Then, as to that saying of the apostle, For God has concluded all in unbelief, that He may have mercy upon all, Romans 11:32 it does not mean that He will condemn no one; but the foregoing context shows what is meant. The apostle composed the epistle for the Gentiles who were already believers; and when he was speaking to them of the Jews who were yet to believe, he says, For as you in times past believed not God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy. Then he added the words in question with which these persons beguile themselves: For God concluded all in unbelief, that He might have mercy upon all. All whom, if not all those of whom he was speaking, just as if he had said, Both you and them? God then concluded all those in unbelief, both Jews and Gentiles, whom He foreknew and predestinated to be conformed to the image of His Son, in order that they might be confounded by the bitterness of unbelief, and might repent and believingly turn to the sweetness of God's mercy, and might take up that exclamation of the psalm, How great is the abundance of Your sweetness, O Lord, which You have hidden for them that fear You, but have perfected to them that hope, not in themselves, but in You. He has mercy, then, on all the vessels of mercy. And what means all? Both those of the Gentiles and those of the Jews whom He predestinated, called, justified, glorified: none of these will be condemned by Him; but we cannot say none of all men whatever. 22.30. How great shall be that felicity, which shall be tainted with no evil, which shall lack no good, and which shall afford leisure for the praises of God, who shall be all in all! For I know not what other employment there can be where no lassitude shall slacken activity, nor any want stimulate to labor. I am admonished also by the sacred song, in which I read or hear the words, Blessed are they that dwell in Your house, O Lord; they will be still praising You. All the members and organs of the incorruptible body, which now we see to be suited to various necessary uses, shall contribute to the praises of God; for in that life necessity shall have no place, but full, certain, secure, everlasting felicity. For all those parts of the bodily harmony, which are distributed through the whole body, within and without, and of which I have just been saying that they at present elude our observation, shall then be discerned; and, along with the other great and marvellous discoveries which shall then kindle rational minds in praise of the great Artificer, there shall be the enjoyment of a beauty which appeals to the reason. What power of movement such bodies shall possess, I have not the audacity rashly to define, as I have not the ability to conceive. Nevertheless I will say that in any case, both in motion and at rest, they shall be, as in their appearance, seemly; for into that state nothing which is unseemly shall be admitted. One thing is certain, the body shall immediately be wherever the spirit wills, and the spirit shall will nothing which is unbecoming either to the spirit or to the body. True honor shall be there, for it shall be denied to none who is worthy, nor yielded to any unworthy; neither shall any unworthy person so much as sue for it, for none but the worthy shall be there. True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, I will be your God, and you shall be my people, Leviticus 26:12 than, I shall be their satisfaction, I shall be all that men honorably desire - life, and health, and nourishment, and plenty, and glory, and honor, and peace, and all good things? This, too, is the right interpretation of the saying of the apostle, That God may be all in all. 1 Corinthians 15:28 He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment, shall certainly be, like eternal life itself, common to all. But who can conceive, not to say describe, what degrees of honor and glory shall be awarded to the various degrees of merit? Yet it cannot be doubted that there shall be degrees. And in that blessed city there shall be this great blessing, that no inferior shall envy any superior, as now the archangels are not envied by the angels, because no one will wish to be what he has not received, though bound in strictest concord with him who has received; as in the body the finger does not seek to be the eye, though both members are harmoniously included in the complete structure of the body. And thus, along with his gift, greater or less, each shall receive this further gift of contentment to desire no more than he has. Neither are we to suppose that because sin shall have no power to delight them, free will must be withdrawn. It will, on the contrary, be all the more truly free, because set free from delight in sinning to take unfailing delight in not sinning. For the first freedom of will which man received when he was created upright consisted in an ability not to sin, but also in an ability to sin; whereas this last freedom of will shall be superior, inasmuch as it shall not be able to sin. This, indeed, shall not be a natural ability, but the gift of God. For it is one thing to be God, another thing to be a partaker of God. God by nature cannot sin, but the partaker of God receives this inability from God. And in this divine gift there was to be observed this gradation, that man should first receive a free will by which he was able not to sin, and at last a free will by which he was not able to sin - the former being adapted to the acquiring of merit, the latter to the enjoying of the reward. But the nature thus constituted, having sinned when it had the ability to do so, it is by a more abundant grace that it is delivered so as to reach that freedom in which it cannot sin. For as the first immortality which Adam lost by sinning consisted in his being able not to die, while the last shall consist in his not being able to die; so the first free will consisted in his being able not to sin, the last in his not being able to sin. And thus piety and justice shall be as indefeasible as happiness. For certainly by sinning we lost both piety and happiness; but when we lost happiness, we did not lose the love of it. Are we to say that God Himself is not free because He cannot sin? In that city, then, there shall be free will, one in all the citizens, and indivisible in each, delivered from all ill, filled with all good, enjoying indefeasibly the delights of eternal joys, oblivious of sins, oblivious of sufferings, and yet not so oblivious of its deliverance as to be ungrateful to its Deliverer. The soul, then, shall have an intellectual remembrance of its past ills; but, so far as regards sensible experience, they shall be quite forgotten. For a skillful physician knows, indeed, professionally almost all diseases; but experimentally he is ignorant of a great number which he himself has never suffered from. As, therefore, there are two ways of knowing evil things - one by mental insight, the other by sensible experience, for it is one thing to understand all vices by the wisdom of a cultivated mind, another to understand them by the foolishness of an abandoned life - so also there are two ways of forgetting evils. For a well-instructed and learned man forgets them one way, and he who has experimentally suffered from them forgets them another - the former by neglecting what he has learned, the latter by escaping what he has suffered. And in this latter way the saints shall forget their past ills, for they shall have so thoroughly escaped them all, that they shall be quite blotted out of their experience. But their intellectual knowledge, which shall be great, shall keep them acquainted not only with their own past woes, but with the eternal sufferings of the lost. For if they were not to know that they had been miserable, how could they, as the Psalmist says, for ever sing the mercies of God? Certainly that city shall have no greater joy than the celebration of the grace of Christ, who redeemed us by His blood. There shall be accomplished the words of the psalm, Be still, and know that I am God. There shall be the great Sabbath which has no evening, which God celebrated among His first works, as it is written, And God rested on the seventh day from all His works which He had made. And God blessed the seventh day, and sanctified it; because that in it He had rested from all His work which God began to make. Genesis 2:2-3 For we shall ourselves be the seventh day, when we shall be filled and replenished with God's blessing and sanctification. There shall we be still, and know that He is God; that He is that which we ourselves aspired to be when we fell away from Him, and listened to the voice of the seducer, You shall be as gods, Genesis 3:5 and so abandoned God, who would have made us as gods, not by deserting Him, but by participating in Him. For without Him what have we accomplished, save to perish in His anger? But when we are restored by Him, and perfected with greater grace, we shall have eternal leisure to see that He is God, for we shall be full of Him when He shall be all in all. For even our good works, when they are understood to be rather His than ours, are imputed to us that we may enjoy this Sabbath rest. For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, You shall do no servile work in it. Deuteronomy 5:14 Wherefore also it is said by Ezekiel the prophet, And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them. Ezekiel 20:12 This knowledge shall be perfected when we shall be perfectly at rest, and shall perfectly know that He is God. This Sabbath shall appear still more clearly if we count the ages as days, in accordance with the periods of time defined in Scripture, for that period will be found to be the seventh. The first age, as the first day, extends from Adam to the deluge; the second from the deluge to Abraham, equalling the first, not in length of time, but in the number of generations, there being ten in each. From Abraham to the advent of Christ there are, as the evangelist Matthew calculates, three periods, in each of which are fourteen generations - one period from Abraham to David, a second from David to the captivity, a third from the captivity to the birth of Christ in the flesh. There are thus five ages in all. The sixth is now passing, and cannot be measured by any number of generations, as it has been said, It is not for you to know the times, which the Father has put in His own power. Acts 1:7 After this period God shall rest as on the seventh day, when He shall give us (who shall be the seventh day) rest in Himself. But there is not now space to treat of these ages; suffice it to say that the seventh shall be our Sabbath, which shall be brought to a close, not by an evening, but by the Lord's day, as an eighth and eternal day, consecrated by the resurrection of Christ, and prefiguring the eternal repose not only of the spirit, but also of the body. There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end? I think I have now, by God's help, discharged my obligation in writing this large work. Let those who think I have said too little, or those who think I have said too much, forgive me; and let those who think I have said just enough join me in giving thanks to God. Amen.
35. Augustine, Retractiones, 1.10.3, 1.13.5, 1.16.2 (4th cent. CE - 5th cent. CE)

36. Augustine, Sermons, None (4th cent. CE - 5th cent. CE)

37. Evagrius Ponticus, Gnosticus, 22 (4th cent. CE - 4th cent. CE)

38. Augustine, Letters, 149 (7th cent. CE - 7th cent. CE)

39. Anon., Ascension of Isaiah, 11.23



Subjects of this text:

subject book bibliographic info
acts of the apostles Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140, 141
adam Karfíková, Grace and the Will According to Augustine (2012) 284
adiutorium Karfíková, Grace and the Will According to Augustine (2012) 284
affiliation Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
altar Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
ambrose Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206, 230
ambrosiaster Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 230
anger, speaking without Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 461
anima/soul Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206, 230
anointing/anointed Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
antithesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 462, 463
apostle, paul as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
appearance Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
asia (minor), asians McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
athanasius König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 344
augustines works, c. jul. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181, 189, 260
augustines works, c. jul. imp. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189
augustines works, civ. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 196
augustines works, conf. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 255
augustines works, corrept. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189, 260
augustines works, enar. ps. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 260
augustines works, enchir. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177, 189, 255, 260
augustines works, exp. gal. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104
augustines works, exp. quaest. rom. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 260
augustines works, gen. litt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 196
augustines works, grat. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189
augustines works, pecc. merit. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 260
augustines works, persev. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206
augustines works, praed. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 260
augustines works, s. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 255, 260
augustines works, simpl. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206
augustines works, spir. et litt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 260
augustines works, symb. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189
augustines works, tract. ev. jo. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 255
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
baptism(al) Karfíková, Grace and the Will According to Augustine (2012) 264
baths Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
blood, of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
boundaries Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
by john the baptist, extreme Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220
child/children/childhood Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140
christ, as savior Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 433
christology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 432, 462
cicero Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189, 196, 230
city Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
covenant Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
creatio, creation Karfíková, Grace and the Will According to Augustine (2012) 186
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
damnation, eternal Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 177, 181, 189, 196, 230, 235, 260
death Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 210
divine drawing Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 255
doctrine, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 433
donatists Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 206
dupied Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177, 181, 189, 206
education, as salvific Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 462
election/elect Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181, 196, 255, 260
empire, imperial Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
ephesus McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
epictetus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 255
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 432, 433, 451, 460, 461, 462, 463
eschatology Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
ethics Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 460
ethnicity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
ethnographic writing, barbarian eating and drinking König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 344
eucharist, of bread and water McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
eusebius of caesarea Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
eve Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 461, 463
evil, as privation Wiebe, Fallen Angels in the Theology of St Augustine (2021) 70
evil Karfíková, Grace and the Will According to Augustine (2012) 264
evil will, stoic dead will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189, 235
evil will, stoic non-free free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189
evil will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 235, 255, 260
exhortation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 460, 461
faith, christian Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
faith, fides Karfíková, Grace and the Will According to Augustine (2012) 186
faith/belief, as gods gift Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 196, 230, 235, 255, 260
faith/belief, initial faith Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 196, 255, 260
faith/belief, initium fidei Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 255
faith/belief Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 177, 196, 230, 235, 255, 260
faithfulness, of christ to both god and humanity Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
fall, of sin Karfíková, Grace and the Will According to Augustine (2012) 284
family Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
fasting Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20, 141
fate/fatalism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181
fiction, pseudepigraphical Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
forbidden, forbidden mysteries Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 210
free choice/free will, voluntatis arbitrio Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189, 255
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
gemeindeparänese, of seneca Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
gender, gender roles McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
gender Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140, 141
gentile, gentiles Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
gnosticism/gnostics Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206
gnostics McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
god, as savior Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 433
god Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
governor Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
grace, discriminatory grace/salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 196, 230
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 177, 189, 196, 206, 235
gratia fidei/grace of faith, irresistible Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206, 255
gratia fidei/grace of faith, manichaean radical grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177, 189, 206
guilt) , inherited guilt Karfíková, Grace and the Will According to Augustine (2012) 264
hagiography König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 344
heresy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 451
herodotus König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 344
hilary of poitiers Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206
history of the monks in egypt König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 344
holiness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 463
holy spirit Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 196, 255
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
household, codes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 460, 463
household Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 460
human nature, human condition Karfíková, Grace and the Will According to Augustine (2012) 264
identity, civic identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
identity, negotiating identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140
identity, social identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20, 140, 141
in-group Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
inclusio Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 462, 463
intersectionality Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140, 141
jacob and/or esau Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 196
jerome König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 344; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 230
jesus, as high priest Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240
jesus Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
jew, jewish (ioudaios) Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
judaism Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240
julian, bishop Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
justify, justification Karfíková, Grace and the Will According to Augustine (2012) 186
knowledge Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 210
knowledge of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
kyriarchal structures Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
law , of moses Karfíková, Grace and the Will According to Augustine (2012) 264
liberum arbitrium Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 235
literacy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 460
logos Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220
lords prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
love Karfíková, Grace and the Will According to Augustine (2012) 264
loyalty Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
magistrate Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
manichaeism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177, 189, 206, 230, 235
martyrdom, martyr, roman empire, imperial power Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
martyrdom, martyr, trauma, traumatic experience Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
maximus of tyre Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
mediator, christ as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
mistranslations Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189, 235, 255
moderation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 463
morality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
neoplatonism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189, 206
nero (roman emperor) Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
network Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
old testament, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
origen Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181
original sin, augustinian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181, 189
original sin, inherited/original guilt Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177, 181, 189
original sin Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189
othering Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
paedobaptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181, 189, 235
pagan, cult Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240
palestine Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
palladius König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 344
pamphilus (martyr) Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
pastoral epistles, the, authorship Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
pastoral epistles, the, inscriptions Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
pastoral epistles, the, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 432, 433, 451, 460, 461, 462, 463; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140, 141
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 432, 433, 451, 460, 461, 462, 463
paul, 1 timothy McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
paul, adversaries Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
paul, as a teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
paul McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
paulinus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 230
pedagogy Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 210
pelagians/pelagianism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206, 230, 260
persecution, nero Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
perseverance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189, 235
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
philosopher, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 463
pistis iēsou Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
pistis lexicon, meaning Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 432, 433
plotinus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 196
power Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
prayer Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451, 460, 461
prayer gestures/postures, kneeling Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
prayer gestures/postures, laying on of hands Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141
prayer gestures/postures, lifting up hands Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20, 140
precept Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
predestination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 196, 206, 260
predetermination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177, 181, 189, 206
pride Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 260
prison Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
promise Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206
proof texts Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181, 235, 255, 260
prophecy Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140, 141
prophets/prophetic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
prosper Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 206
protrepsis/protreptic, nan Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
protrepsis/protreptic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
proverbs, titus, letter of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
providence, stoic type Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 177, 189, 196, 206, 235
province, provincial Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
prudence Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 462, 463
punishment Karfíková, Grace and the Will According to Augustine (2012) 186, 264
purification Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
reatus Karfíková, Grace and the Will According to Augustine (2012) 264; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177, 181, 189
reconciliation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
repentance, after apostasy Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240
representation Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
responsibility Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 462
reward Karfíková, Grace and the Will According to Augustine (2012) 264
rhetoric Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181, 260
rituals Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 20
romans, roman empire Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
rome Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
sacrifice, sacrificial Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
sacrifice Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
salvation, as universal Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 432
salvation, discriminatory salvation/grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 196, 230
salvation, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 432, 433, 451
salvation Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 461, 462, 463; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 206; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104, 177, 189, 196, 206, 230, 235, 260
samaritans Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
scriptures, jewish, as source of new testament ideas about pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
sea, seaside, seascapes Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
silence Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 463
sin, adams sin/fall Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 181
sin, peccatum, inherited sin Karfíková, Grace and the Will According to Augustine (2012) 264
sin, peccatum Karfíková, Grace and the Will According to Augustine (2012) 264
sin, post–baptismal sin Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240
sinless(ness), inability to sin (non posse peccare) Karfíková, Grace and the Will According to Augustine (2012) 284
slaves Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140, 141
soteriology, as universal Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
soteriology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 432, 433, 451
sovereignty of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 235
space, spatial Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
suffering Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220
superbia Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 235
synagogue Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
teaching, sound Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
teaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 463
temple Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
thanksgiving, in letters Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 461
the will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 189, 206, 230, 235, 255
theodicy Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 235
theodoret König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 344
theology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 432
tichonius tychonius Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 104
timothy, leadership role Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
titus, leadership role Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 155
titus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
topos, topoi Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 460
torture Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
total depravity/incapacity Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 177
tradition, apostolic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
tradition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 463
trauma, traumatic Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
truth, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
vice, list Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
virtue, cardinal Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 462
virtue, life of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451, 462
virtus feminarum Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 460, 461, 462, 463
vitalis Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 235
voluntas, will Karfíková, Grace and the Will According to Augustine (2012) 186, 264, 284
vulnerability Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
war, jewish war Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 188
water McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
will, as established in the good Wiebe, Fallen Angels in the Theology of St Augustine (2021) 70
will, as locus of evil Wiebe, Fallen Angels in the Theology of St Augustine (2021) 70
will, participation Wiebe, Fallen Angels in the Theology of St Augustine (2021) 70
wine, avoidance/prohibition' McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 232
women, moderation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 462
women Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 461, 462, 463; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 140, 141; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 126
word/the word, of jesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
words for prayer, προσευχή Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 141