Tiresias: The Ancient Mediterranean Religions Source Database

8243

New Testament, Acts, 17.16-17.33
Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols.
διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him.
τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection.
ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο. ἐπιλαβόμενοι δὲ αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη [ἡ] ὑπὸ σοῦ λαλουμένη διδαχή; They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you?
ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν·βουλόμεθα οὖν γνῶναι τίνα θέλει ταῦτα εἶναι. For you bring certain strange things to our ears. We want to know therefore what these things mean.
Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing.
σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things.
διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you.
ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands
οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things.
ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation
ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us.
ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν
οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν· Thus Paul went out from among them.

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

29 results
1. Hebrew Bible, Psalms, 2.7, 16.10, 113.12 (9th cent. BCE - 3rd cent. BCE) 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 16.10. For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit."
2. Hebrew Bible, Habakkuk, 1.5 (8th cent. BCE - 6th cent. BCE) 1.5. רְאוּ בַגּוֹיִם וְהַבִּיטוּ וְהִתַּמְּהוּ תְּמָהוּ כִּי־פֹעַל פֹּעֵל בִּימֵיכֶם לֹא תַאֲמִינוּ כִּי יְסֻפָּר׃ 1.5. Look ye among the nations, and behold, And wonder marvellously; For, behold, a work shall be wrought in your days, Which ye will not believe though it be told you."
3. Hebrew Bible, Isaiah, 6.9-6.10, 55.3 (8th cent. BCE - 5th cent. BCE) 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 55.3. הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 55.3. Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David."
4. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) 17c. as theirs are, nor carefully arranged, but you will hear things said at random with the words that happen to occur to me. For I trust that what I say is just; and let none of you expect anything else. For surely it would not be fitting for one of my age to come before you like a youngster making up speeches. And, men of Athens, I urgently beg and beseech you if you hear me making my defence with the same words with which I have been accustomed to speak both in the market place at the bankers tables, where many of you have heard me, and elsewhere
5. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
6. Aratus Solensis, Phaenomena, 5 (4th cent. BCE - 3rd cent. BCE) 5. τοῦ γάρ καὶ γένος εἰμέν· ὁ δʼ ἤπιος ἀνθρώποισιν
7. Cicero, Tusculan Disputations, 3.36-3.51 (2nd cent. BCE - 1st cent. BCE) 3.36. quid iaces aut quid maeres aut cur succumbis cedisque fortunae? quae quae om. G 1 pervellere te forsitan potuerit et pungere, non potuit certe vires frangere. magna vis est in virtutibus; eas excita, si forte dormiunt. iam tibi aderit princeps fortitudo, quae te animo tanto esse coget, ut omnia, quae possint homini evenire, contemnas et pro nihilo putes. aderit temperantia, quae est eadem moderatio, a me quidem paulo ante appellata frugalitas, quae te turpiter et nequiter facere nihil patietur. patiatur X ( cf. coget 21 dicet 28) quid est autem nequius aut turpius ecfeminato eff. G 1 e corr. R 2 V rec viro? ne iustitia quidem sinet te ista facere, cui minimum esse videtur in hac causa loci; loqui X corr. V c? quae tamen ita dicet dupliciter esse te iniustum, cum et alienum adpetas, appetas V 2 qui mortalis natus condicionem conditionem GKV postules inmortalium et graviter feras te, quod utendum acceperis, reddidisse. 3.37. prudentiae vero quid quod R 1 respondebis docenti virtutem sese esse contentam, quo modo ad bene vivendum, sic etiam ad beate? quae si extrinsecus religata pendeat et non et oriatur et ante oriatur om. KR a se et rursus ad se revertatur et omnia sua complexa nihil quaerat aliunde, non intellego, cur aut verbis tam vehementer orda aut re tantopere expetenda videatur —ad haec bona me me V ( eras. si) si revocas, Epicure, pareo, sequor, utor te ipso duce, obliviscor etiam malorum, ut iubes, eoque facilius, quod ea ne in malis quidem ponenda censeo. sed traducis cogitationes meas ad voluptates. quas? corporis, credo, aut quae propter corpus vel recordatione vel spe cogitentur. num quid est aliud? rectene interpretor interprecor K 1 V sententiam tuam? solent enim isti negare nos intellegere, quid dicat Epicurus. 3.38. hoc dicit, et hoc ille acriculus agriculus X corr. V c me audiente Athenis senex Zeno, istorum acutissimus, contendere et magna voce dicere solebat: eum esse Epic. fr. 446 beatum, qui praesentibus voluptatibus frueretur confideretque se fruiturum aut in omni aut in magna parte vitae dolore non interveniente, aut si interveniret, si summus foret, futurum brevem, sin productior, plus habiturum iucundi quam mali; haec cogitantem fore beatum, praesertim cum cum add. V c si s R 2 ( ft. rectius, sed cf. fin. 1, 41 ad ea cum accedit) om. X et ante perceptis bonis contentus esset et nec mortem nec deos extimesceret. add. Hei. habes formam Epicuri vitae beatae verbis Zenonis expressam, nihil ut possit negari. Quid ergo? 3.39. huiusne vitae propositio et cogitatio aut Thyestem levare poterit aut Aeetam, aetam X ( ex aetem K 1 ) oetam K 2 R c? cf. p. 331,3 de quo paulo ante dixi, aut Telamonem pulsum patria exulantem atque egentem? in quo haec admiratio fiebat: Hi/cine hicine BR 2 haecine X est ille Te/lamon, Telamo Turn. sed cf. Str. p. 64 modo quem glo/ria ad caelum e/xtulit, Quem a/spectabant, cui/us ob os Grai Graii s Graj La. Lucr. 3, 374. cf. epist. 9, 26 o/ra obverteba/nt sua? Trag. inc. 93 3.40. quodsi cui, ut ait idem, simul animus cum re concidit animus rem condidit X corr. V c s , a gravibus illis antiquis philosophis petenda medicina est, non est non V est si non X ab his voluptariis. quam enim isti bonorum copiam dicunt? fac sane esse summum bonum non dolere—quamquam id non vocatur voluptas, sed non necesse est nunc omnia—: idne est, quo traducti luctum levemus? sit sane summum malum dolere: dolore in dolere corr. G 2 K 2 V 2 in eo igitur qui non est, si malo careat, continuone fruitur summo bono? 3.41. Quid tergiversamur, Epicure, nec fatemur eam nos dicere voluptatem, quam tu idem, cum os perfricuisti, soles dicere? sunt haec tua verba necne? in eo quidem libro, qui continet Epic. p. te/lous fr. 67 p. 119, 16 omnem disciplinam tuam,—fungar enim iam interpretis munere, ne quis me putet fingere—dicis haec: nec equidem habeo, quod intellegam bonum illud, detrahens eas voluptates quae sapore percipiuntur, detrahens eas quae rebus percipiuntur veneriis, detrahens eas quae rebus percipiuntur venereis detrahens add. in mg. V c om. rell. cf. praef. et locos ab Usenero ad fr. 67 congestos eas quae auditu e e Sor. et ( cf. 23 ex formis) cantibus, detrahens eas etiam quae ex formis percipiuntur oculis detrahens eas supra oculis add. K 2 suavis motiones, sive quae aliae voluptates in toto homine gignuntur quolibet quelibet V 1 quodlibet K 1 sensu. nec vero ita dici potest, mentis laetitiam solam esse in bonis. laetantem enim mentem ita novi: spe eorum omnium, quae supra dixi, fore forte G 1 K 1 ut natura is natura is naturalis X natura iis s potiens dolore careat. 3.42. atque haec quidem his verbis, quivis ut intellegat, quam voluptatem norit Epicurus. deinde paulo infra: saepe quaesivi inquit Epic. ib. fr. 69 ex is qui appellabantur sapientes, quid haberent quod in bonis quid in boni GV (quod V 2 ) R 1 (in exp. 1 ) quidboni K 1 quid in bonis K 2 B quod in bono Gr. relinquerent, si illa detraxissent, nisi si vellent voces iis fundere: nihil ab is potui cognoscere. qui si virtutes ebullire volent et sapientias, sapientiam V 2 nihil aliud dicent nisi eam viam, vi am K viam V ( exp. 2 ) vim quae fiant ureae vol. Non. quae G qua efficiantur eae eae haec K voluptates quas supra dixi. qui si ... 7 dixi Non. 26, 19 quae secuntur, sequuntur GR in eadem sententia sunt, totusque liber, qui est alt. est om. X add. V 2 de summo bono, refertus est et verbis et sententiis talibus. 3.43. ad hancine igitur vitam Telamonem illum revocabis, ut leves aegritudinem, et si quem tuorum adflictum maerore videris, videbis R 1 huic ut huic V tu huic Str. p. 58 ( non male, sed v. 10 ut pro et Non. C A D A ) acipenserem accipenserem X ( cf. fat. fr. 5 ) accipienserem Non. V 2 ( pen) (acup. fin. 2,91 cf. 24. 5 ) potius quam aliquem Socraticum libellum dabis? et si... 12 dabis Non. 550, 18 hydrauli h gD PA l l fere X hydraulis V 2 hortabere ut audiat voces potius quam Platonis? expones, exponens X corr. V 2 quae spectet, spectat K florida et varia? fasciculum ad naris admovebis? incendes odores et sertis redimiri iubebis et rosa? si vero aliquid etiam—, tum plane luctum omnem absterseris. 3.44. haec Epicuro confitenda sunt aut ea, quae modo expressa ad verbum dixi, tollenda de libro vel totus liber potius abiciundus; est enim confertus voluptatibus. Quaerendum igitur, quem ad modum aegritudine privemus privemur X corr. K 2 R 2 V 3 eum qui ita dicat: Pol mi/hi fortuna ma/gis nunc defit qua/m quam quod G 1 genus. Enn. Thyest. sc. 354 Na/mque namque neque K regnum su/ppetebat mi, mihi X corr. Grotius u/t scias, quanto e/ loco, Qua/ntis opibus, qui/bus de rebus la/psa fortuna a/ccidat. occidat Ribb. sed cf. Th. l. l. I p. 290 quid? huic calix mulsi impingendus est, ut plorare desinat, quid? plorare se desinat Non. 545, 20 aut aliquid eius modi? ecce tibi ex altera parte ab eodem poëta; ex opibus summis opis egens, Hector, haector X tuae —huic subvenire debemus; quaerit enim auxilium: Qui/d petam prae/sidi praesidii X aut e/xequar quo/ve nunc Ennius Andr. sc. 85. 6 Au/xilio e/xili exilii X (exillii K 1 ) de hiatu cf. Plaut. Aul. 142 al. ( Jacobsohn, Quaest. Plaut. Gött. 1904 p. 21 ) au/t fugae fugae s Bentl. fuga fre/ta sim? A/rce et urbe o/rba sum. quo a/ccidam? accedam X (accedam' K) corr. s quo a/pplicem? Cui/ nec arae pa/triae domi stant, fra/ctae et disiectae/ iacent, Fa/na flamma de/flagrata, to/sti alti alii X corr. M 2 s stant pa/rietes De/formati atque a/biete crispa— scitis quae sequantur, et illa in primis: ilium primis X corr. Tr. illud in primis V c s cf. p. 260, 26 O pa/ter, o patria, o Pri/ami domus, Saeptum a/ltisono cardi/ne templum! Vidi e/go te adstante dstantem X ( def. Va. ) sed m eras. in V astante p. 260, 22 ope ba/rbarica Tecti/s caelatis la/queatis, Auro e/bore instructam re/gifice. regificem X sed m exp. K 1 B 3.45. o poëtam egregium! quamquam ab his cantoribus Euphorionis Euphorioneis V ei in r. 1autc contemnitur. sentit omnia repentina et necopinata esse graviora; exaggeratis igitur regiis regis X corr. s opibus, quae videbantur sempiternae fore, quid adiungit? Haec o/mnia vidi infla/mmari, Enn. ib. 92.97 cf. p.260, 22 sqq. Priamo/ vi vitam evi/tari, Iovis a/ram sanguine sanguine KR c Non. sanguinem GR 1 V tu/rpari. Iovis... turpari Non. 181, 1 3.46. praeclarum carmen! est enim et rebus et verbis et modis lugubre. Eripiamus huic aegritudinem. quo modo? conlocemus in culcita plumea, psaltriam adducamus, eripiamus ... 341, 1 adducamus Non. 542, 17 aducamus G 1 R 1 V 1 ( corr. G 2 R c V 2 ) demus damus X supra a scr. V c aut 1 hedycrum, hedrycrum G 1 R 1 V 1 aut c hedrycum R 1 V 1 aedricrum G od. add. Po. psaltriam adducamus, hedychri incendamus scut. Mdv., sed he- dychrum unguentum est non suffimentum, Diosc, 1.58 al. nihil add. Se neque G. Dittmann qui litteris ad me datis scutellam idem esse statuit atque scutram Plaut. Persa 89 Cato agr. 157, 11; sed cf. p. 339, 15; 431, 27 odorum incendamus scutellam, dulciculae potionis aliquid videamus dulciculae videamus Prisc. GL. II p. 105, 21 Anon. Class. auct. ed. Mai 8, 165 et cibi? haec tandem bona sunt, quibus aegritudines gravissumae detrahantur? tu enim paulo ante ne intellegere interrogandi signa pos. Po. cf. § 43. 4 quidem te te quidem, W corr. Lb. We. cl. v. 24, ac. 2, 140. fin. 2, 7. 20. 30. nat. deor. 1, 111 alia ulla ulla V 2 W multa X dicebas. revocari igitur oportere a oportere a s oportet ea X (o. eum a V 3 ) maerore ad cogitationem bonorum conveniret mihi cum Epicuro, si, quid esset bonum, conveniret. Dicet aliquis: quid ergo? tu Epicurum existimas Epic. fr. 440 existimas s existimabas ista voluisse, aut libidinosas eius fuisse sententias? ego vero minime; video enim ab eo dici multa severe, multa praeclare. itaque, ut saepe dixi, de acumine agitur eius, non de moribus; quamvis spernat spert X (sperant G 1 ) corr. V c aut 1 voluptates eas quas modo laudavit, ego tamen meminero quod quid G videatur ei summum bonum. non enim verbo solum posuit voluptatem, sed explanavit quid diceret: saporem inquit et corporum complexum et ludos Epic. fr. 67 atque cantus et formas eas quibus oculi iucunde moveantur. num fingo, num mentior? cupio refelli. quid enim laboro nisi ut veritas in omni quaestione explicetur? 3.47. 'at at ad V idem ait non crescere voluptatem dolore fr. 419 detracto, detractos G 1 V 1 esse V c s om. X summamque esse voluptatem nihil dolere. dolore V 1 ' paucis verbis tria magna peccata: unum, quod secum ipse pugnat. modo enim ne suspicari quidem se quicquam bonum, nisi sensus quasi titillarentur titilarentur R 1 VG 2 ( ex titul.) voluptate; nunc autem summam voluptatem esse dolore carere: potestne magis secum ipse pugnare? alterum peccatum, quod, cum in natura tria sint, sunt G 1 unum gaudere, alterum dolere, tertium nec gaudere prius gaudere om. K 1 nec dolere, hic primum et tertium putat idem esse nec distinguit a non dolendo voluptatem. tertium peccatum commune cum quibusdam, quod, cum virtus maxime expetatur maxime expetatur in r. V c eiusque adipiscendae causa philosophia quaesita sit, ille a a om. G 1 virtute summum bonum separavit. 3.48. 'at at ac R 1 laudat Epic. fr. 507 saepe virtutem'. et quidem C. Gracchus, sqq. grachus G 1 (gracchi 23) K cum largitiones maximas fecisset et effudisset effundisset X corr. K 1 V 1 aerarium, verbis tamen defendebat aerarium. quid verba audiam, cum facta videam? L. L. add. V c om. X ( ut p. 223, 13 M. ante Crassum) cf. Verr. 4, 195 Piso ille Frugi semper contra legem frumentariam dixerat. is lege lata consularis ad frumentum accipiundum accipiendum G 1 K venerat. animum animam X corr. R 1? K 2 advertit Gracchus in contione Pisonem stantem; quaerit audiente p. R., qui sibi constet, cum ea lege frumentum petat, quam dissuaserit. dissuas serat G 1 nolim inquit mea bona, Gracche, tibi viritim dividere libeat, sed, si facias, facies K partem petam. parumne parumne satis ss. V 2 declaravit vir gravis et sapiens lege Sempronia patrimonium publicum dissupari? lege orationes Gracchi, patronum aerarii esse dices. 3.49. negat Epicurus sqq. Epic. fr. 506. 584. 459 iucunde posse vivi, nisi cum virtute vivatur, negat ullam in sapientem vim esse fortunae, tenuem victum antefert copioso, negat ullum esse tempus, quo sapiens non beatus sit. omnia philosopho digna, sed cum voluptate pugtia. non istam dicit voluptatem . dicat quamlibet; nempe eam dicit, in qua virtutis nulla pars insit. age, si voluptatem non intellegimus, ne dolorem quidem? nego igitur eius eius om. R 1 esse, qui quid X d del. in RV dolore dolorem X corr. s autem illi summum malum metiatur, mentionem facere virtutis. 3.50. Et queruntur quidam Epicurei, viri optimi—nam nullum genus est minus malitiosum—, me studiose dicere contra Epicurum. ita credo, de honore aut de dignitate contendimus. mihi summum in animo bonum videtur, illi autem in corpore, videtur in corp. K 1 mihi in virtute, illi in voluptate. et illi pugt, et quidem vicinorum fidem implorant—multi autem sunt, qui statim convolent —; ego sum is qui dicam me non laborare, actum habiturum, quod egerint. 3.51. quid enim? de bello Punico agitur? de quo ipso cum aliud M. Catoni, aliud L. Lentulo videretur, nulla inter eos concertatio concertatio er in r. V concertio K umquam fuit. hi nimis iracunde agunt, praesertim cum ab is non sane animosa defendatur sententia, pro qua non in senatu, non in contione, contentione R 1 non apud exercitum neque ad ad apud V 2 censores dicere audeant. sed cum istis alias, et eo quidem animo, nullum ut certamen instituam, verum dicentibus facile cedam; tantum admonebo, si maxime verum sit ad corpus omnia referre sapientem sive, ut honestius dicam, nihil facere nisi quod expediat, sive omnia referre ad utilitatem suam, quoniam haec plausibilia non sunt, ut in sinu in sinu insignum vel in signum RG 1 K 1 in sinum K 1 e corr. G 2 V gaudeant, gloriose loqui desit. Otto, Sprichw. 1656 Cyrenaicorum restat sententia;
8. Livy, History, 45.27 (1st cent. BCE - missingth cent. CE)
9. Dio Chrysostom, Orations, 12.27 (1st cent. CE - missingth cent. CE) 12.27.  Now concerning the nature of the gods in general, and especially that of the ruler of the universe, first and foremost an idea regarding him and a conception of him common to the whole human race, to the Greeks and to the barbarians alike, a conception that is inevitable and innate in every creature endowed with reason, arising in the course of nature without the aid of human teacher and free from the deceit of any expounding priest, has made its way, and it rendered manifest God's kinship with man and furnished many evidences of the truth, which did not suffer the earliest and most ancient men to doze and grow indifferent to them;
10. New Testament, 1 John, 5.21 (1st cent. CE - 1st cent. CE) 5.21. Little children, keep yourselves from idols.
11. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 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. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures
12. New Testament, 1 Thessalonians, 1.9-1.10, 2.14-2.16, 3.1, 4.11-4.12 (1st cent. CE - 1st cent. CE) 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 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. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. 3.1. Therefore, when we couldn't stand it any longer, we thought it good to be left behind at Athens alone 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing.
13. New Testament, 2 Corinthians, 1.19, 11.24 (1st cent. CE - 1st cent. CE)
14. New Testament, 2 Timothy, 1.5 (1st cent. CE - 1st cent. CE) 1.5. having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also.
15. New Testament, Acts, 2.14, 2.25, 2.26, 2.27, 2.28, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4.11, 5.20, 5.39, 7, 7.41, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.22, 10, 10.1-11.18, 10.19, 10.20, 10.36, 10.44, 10.45, 11.17, 13.15, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 13.51, 13.52, 14.1, 14.6, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 15.20, 16.1, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 16.37, 17, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.26, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 19.39, 19.40, 19.41, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 25.18, 27.21, 28.3, 28.4, 28.5, 28.6, 28.7, 28.8, 28.9, 28.11, 28.26 (1st cent. CE - 2nd cent. CE)
16. New Testament, James, 2.12, 3.13-3.16, 4.3 (1st cent. CE - 1st cent. CE) 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 3.13. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 3.14. But if you have bitter jealousy and selfish ambition in your heart, don't boast and don't lie against the truth. 3.15. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. 3.16. For where jealousy and selfish ambition are, there is confusion and every evil deed. 4.3. You ask, and don't receive, because you ask amiss, so that you may spend it for your pleasures.
17. New Testament, Colossians, 2.8, 3.1 (1st cent. CE - 1st cent. CE) 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
18. New Testament, Romans, 1.2, 1.16, 1.18-1.19, 1.23-1.26, 1.28, 2.1, 3.9, 10.1-10.22, 10.25, 16.2, 16.23 (1st cent. CE - 1st cent. CE) 1.2. which he promised before through his prophets in the holy Scriptures 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 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. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report? 10.17. So faith comes by hearing, and hearing by the word of God. 10.18. But I say, didn't they hear? Yes, most assuredly, "Their sound went out into all the earth, Their words to the ends of the world. 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry. 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me. 10.21. But as to Israel he says, "All day long I stretched out my hands to a disobedient and contrary people. 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
19. New Testament, John, 1.18, 14.6, 18.37 (1st cent. CE - 1st cent. CE) 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.
20. New Testament, Luke, 3.22, 4.13-4.20, 12.35-12.38, 12.45-12.48, 18.11, 19.8 (1st cent. CE - 1st cent. CE) 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 12.35. Let your loins be girded and your lamps burning. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 12.47. That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes 12.48. but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whoever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much.
21. Pausanias, Description of Greece, 1.1 (2nd cent. CE - 2nd cent. CE)
22. Philostratus The Athenian, Life of Apollonius, 4.19, 6.3, 8.7.8 (2nd cent. CE - missingth cent. CE) 4.19. Many were the discourses which according to Damis the sage delivered at Athens; though he did not write down all of them, but only the more indispensable ones in which he handled great subjects. He took for the topic of his first discourse the matter of rite and ceremonies, and this because he saw that the Athenians were much addicted to sacrifices; and in it he explained how a religious man could best adapt his sacrifice, his libations, or prayers to any particular divinity, and at what hours of day and night he ought to offer them. And it is possible to obtain a book of Apollonius, in which he gives instructions in his own words. But Athens he discussed these topics with a view to improving his own wisdom and that of others in the first place, and in the second of convincing the hierophant of blasphemy and ignorance in the remarks he had made; for who could continue to regard as one impure in his religion a man who taught philosophically how the worship of the gods is to be conducted? 6.3. With such conversations, the occasions providing as usual the topics he talked about, he turned his steps towards Memnon; an Egyptian showed them the way, of whom Damis gives the following account: Timasion was the name of this stripling, who was just emerging from boyhood, and was now in the prime of life and strength. He had a stepmother who had fallen in love with him; and when he rejected her overtures, she set upon him and by way of spiting him had poisoned his father's mind against him, condescending to a lower intrigue than ever Phaedra had done, for she accused him of being effeminate, and of finding his pleasure in pederasts rather than in women. He had accordingly abandoned Naucratis, for it was there that all this happened, and was living in the neighborhood of Memphis; and he had acquired and manned a boat of his own and was plying as a waterman on the Nile. He then, was going down the river when he saw Apollonius sailing up it; and he concluded that the crew consisted of wise men, because he judged them by the cloaks they wore and the books they were hard at work studying. So he asked them whether they would allow one who was so passionately fond of wisdom as himself to share their voyage; and Apollonius said: This youth is wise, my friends, so let him be granted his request. And he further related the story about his stepmother to those of his companions who were nearest to him in a low tone while the stripling was still sailing towards them. But when the ships were alongside of one another, Timasion stepped out of his boat, and after addressing a word or two to his pilot, about the cargo in his own boat, he greeted the company. Apollonius then ordered him to sit down under his eyes, and said: You stripling of Egypt, for you seem to be one of the natives, tell me what you have done of evil or what of good; for in the one case you shall be forgiven by me, in consideration of your youth; but in the other you shall reap my commendation and become a fellow-student of philosophy with me and with these gentlemen. Then noticing that Timasion blushed and checked his impulse to speak, and hesitated whether to say or not what he had been going to say, he pressed his question and repeated it, just as if he had no foreknowledge of the youth at his command. Then Timasion plucked up courage and said: O Heavens, how shall I describe myself? for I am not a bad boy, and yet I do not know whether I ought to be considered a good one, for there is no particular merit in having abstained from wrong. But Apollonius cried: Bravo, my boy, you answer me just as if you were a sage from India; for this was just the sentiment of the divine Iarchas. But tell me how you came to form these opinions, and how long ago; for it strikes me that you have been on your guard against some sin. The youth then began to tell them of his stepmother's infatuation for himself, and of how he had rejected her advances; and when he did so, there was a shout in recognition of the divine inspiration under which Apollonius had foretold these details. Timasion, however, caught them up and said: Most excellent people, what is the matter with you? for my story is one which calls as little for your admiration, I think, as for your ridicule. But Damis said: It was not that we were admiring, but something else which you don't know about yet. As for you, my boy, we praise you because you think that you did nothing very remarkable. And Apollonius said: Do you sacrifice to Aphrodite, my boy? And Timasion answered: Yes, by Zeus, every day; for I consider that this goddess has great influence in human and divine affairs. Thereat Apollonius was delighted beyond measure, and cried: Let us, gentlemen, vote a crown to him for his continence rather than to Hippolytus the son of Theseus, for the latter insulted Aphrodite; and that perhaps is why he never fell a victim to the tender passion, and why love never ran riot in his soul; but he was allotted an austere and unbending nature. But our friend here admits that he is devoted to the goddess, and yet did not respond to his stepmother's guilty overtures, but went away in terror of the goddess herself, in case he were not on his guard against another's evil passions; and the mere aversion to any one of the gods, such as Hippolytus entertained in regard to Aphrodite, I do not class as a form of sobriety; for it is a much greater proof of wisdom and sobriety to speak well of the gods, especially at Athens, where altars are set up in honor even of unknown gods. So great was the interest which he took in Timasion. Nevertheless he called him Hippolytus for the eyes with which he looked at his stepmother. It seemed also that he was a young man who was particular about his person and enhanced its charms by attention to athletic exercises. 8.7.8. Let me now, my prince, take the accusation which concerns Ephesus, since the salvation of that city was gained; and let the Egyptian be my judge, according as it best suits his accusation. For this is the sort of thing the accusation is. Let us suppose that among the Scythians or Celts, who live along the river Ister and Rhine, a city has been founded every whit as important as Ephesus in Ionia. Here you have a sally-port of barbarians, who refuse to be subject to yourself; let us then suppose that it was about to be destroyed by a pestilence, and that Apollonius found a remedy and averted it. I imagine that a wise man would be able to defend himself even against such a charge as that, unless indeed the sovereign desires to get rid of his adversaries, not by use of arms, but by plague; for I pray, my prince, that no city may ever be wholly wiped out, either to please yourself or to please me, nor may I ever behold in temples a disease to which those who lie sick should succumb in them. But granted that we are not interested in the affairs of barbarians, and need not restore them to health, since they are our bitter enemies, and not at peace with our race; yet who would desire to deprive Ephesus of her salvation, a city which took the basis of its race from the purest Attic source, and which grew in size beyond all other cities of Ionia and Lydia, and stretched herself out to the sea outgrowing the land on which she is built, and is filled with studious people, both philosophers and rhetoricians, thanks to whom the city owes her strength, not to her cavalry, but to the tens of thousands of her inhabitants in whom she encourages wisdom? And do you think that there is any wise man who would decline to do his best in behalf of such a city, when he reflects that Democritus once liberated the people of Abdera from pestilence, and when he bears in mind the story of Sophocles of Athens, who is said to have charmed the winds when they were blowing unseasonably, and who has heard how Empedocles stayed a cloud in its course when it would have burst over the heads of the people of Acragas?
23. Diogenes Laertius, Lives of The Philosophers, 1.49 (3rd cent. CE - 3rd cent. CE)
24. Eusebius of Caesarea, Ecclesiastical History, 4.3.1, 4.23.2, 4.26.10 (3rd cent. CE - 4th cent. CE) 4.3.1. After Trajan had reigned for nineteen and a half years Aelius Hadrian became his successor in the empire. To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man's understanding and of his apostolic orthodoxy. 4.23.2. Among these is the one addressed to the Lacedaemonians, containing instruction in the orthodox faith and an admonition to peace and unity; the one also addressed to the Athenians, exciting them to faith and to the life prescribed by the Gospel, which he accuses them of esteeming lightly, as if they had almost apostatized from the faith since the martyrdom of their ruler Publius, which had taken place during the persecutions of those days. 4.26.10. But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.
25. Origen, Against Celsus, 3.29-3.30 (3rd cent. CE - 3rd cent. CE) 3.29. According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god. But as the Metapontines considered the evidence in favour of Aristeas being a man - and probably not a virtuous one - to be stronger than the declaration of the oracle to the effect that he was a god or worthy of divine honours, they for that reason would not obey Apollo, and consequently no one regarded Aristeas as a god. But with respect to Jesus we would say that, as it was of advantage to the human race to accept him as the Son of God- God come in a human soul and body - and as this did not seem to be advantageous to the gluttonous appetites of the demons which love bodies, and to those who deem them to be gods on that account, the demons that are on earth (which are supposed to be gods by those who are not instructed in the nature of demons), and also their worshippers, were desirous to prevent the spread of the doctrine of Jesus; for they saw that the libations and odours in which they greedily delighted were being swept away by the prevalence of the instructions of Jesus. But the God who sent Jesus dissipated all the conspiracies of the demons, and made the Gospel of Jesus to prevail throughout the whole world for the conversion and reformation of men, and caused Churches to be everywhere established in opposition to those of superstitious and licentious and wicked men; for such is the character of the multitudes who constitute the citizens in the assemblies of the various cities. Whereas the Churches of God which are instructed by Christ, when carefully contrasted with the assemblies of the districts in which they are situated, are as beacons in the world; for who would not admit that even the inferior members of the Church, and those who in comparison with the better are less worthy, are nevertheless more excellent than many of those who belong to the assemblies in the different districts? 3.30. For the Church of God, e.g., which is at Athens, is a meek and stable body, as being one which desires to please God, who is over all things; whereas the assembly of the Athenians is given to sedition, and is not at all to be compared to the Church of God in that city. And you may say the same thing of the Church of God at Corinth, and of the assembly of the Corinthian people; and also of the Church of God at Alexandria, and of the assembly of the people of Alexandria. And if he who hears this be a candid man, and one who investigates things with a desire to ascertain the truth, he will be filled with admiration of Him who not only conceived the design, but also was able to secure in all places the establishment of Churches of God alongside of the assemblies of the people in each city. In like manner, also, in comparing the council of the Church of God with the council in any city, you would find that certain councillors of the Church are worthy to rule in the city of God, if there be any such city in the whole world; whereas the councillors in all other places exhibit in their characters no quality worthy of the conventional superiority which they appear to enjoy over their fellow citizens. And so, too, you must compare the ruler of the Church in each city with the ruler of the people of the city, in order to observe that even among those councillors and rulers of the Church of God who come very far short of their duty, and who lead more indolent lives than others who are more energetic, it is nevertheless possible to discover a general superiority in what relates to the progress of virtue over the characters of the councillors and rulers in the various cities.
26. Augustine, The City of God, 14.3, 14.5, 14.8, 14.26-14.27 (4th cent. CE - 5th cent. CE) 14.3. But if any one says that the flesh is the cause of all vices and ill conduct, inasmuch as the soul lives wickedly only because it is moved by the flesh, it is certain he has not carefully considered the whole nature of man. For the corruptible body, indeed, weighs down the soul. Wisdom 9:15 Whence, too, the apostle, speaking of this corruptible body, of which he had shortly before said, though our outward man perish, 2 Corinthians 4:16 says, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life. 2 Corinthians 5:1-4 We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body, but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. At present, then, the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things, nevertheless they are in error who suppose that all the evils of the soul proceed from the body. Virgil, indeed, seems to express the sentiments of Plato in the beautiful lines, where he says - A fiery strength inspires their lives, An essence that from heaven derives, Though clogged in part by limbs of clay And the dull 'vesture of decay;' but though he goes on to mention the four most common mental emotions - desire, fear, joy, sorrow - with the intention of showing that the body is the origin of all sins and vices, saying - Hence wild desires and grovelling fears, And human laughter, human tears, Immured in dungeon-seeming nights They look abroad, yet see no light, yet we believe quite otherwise. For the corruption of the body, which weighs down the soul, is not the cause but the punishment of the first sin; and it was not the corruptible flesh that made the soul sinful, but the sinful soul that made the flesh corruptible. And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator or drunkard, or ascribe to him any sensual indulgence (though he is the secret instigator and prompter of those who sin in these ways), yet he is exceedingly proud and envious. And this viciousness has so possessed him, that on account of it he is reserved in chains of darkness to everlasting punishment. Now these vices, which have dominion over the devil, the apostle attributes to the flesh, which certainly the devil has not. For he says hatred, variance, emulations, strife, envying are the works of the flesh; and of all these evils pride is the origin and head, and it rules in the devil though he has no flesh. For who shows more hatred to the saints? Who is more at variance with them? Who more envious, bitter, and jealous? And since he exhibits all these works, though he has no flesh, how are they works of the flesh, unless because they are the works of man, who is, as I said, spoken of under the name of flesh? For it is not by having flesh, which the devil has not, but by living according to himself - that is, according to man - that man became like the devil. For the devil too, wished to live according to himself when he did not abide in the truth; so that when he lied, this was not of God, but of himself, who is not only a liar, but the father of lies, he being the first who lied, and the originator of lying as of sin. 14.8. Those emotions which the Greeks call εὐπαθείαι, and which Cicero calls constantiœ, the Stoics would restrict to three; and, instead of three perturbations in the soul of the wise man, they substituted severally, in place of desire, will; in place of joy, contentment; and for fear, caution; and as to sickness or pain, which we, to avoid ambiguity, preferred to call sorrow, they denied that it could exist in the mind of a wise man. Will, they say, seeks the good, for this the wise man does. Contentment has its object in good that is possessed, and this the wise man continually possesses. Caution avoids evil, and this the wise man ought to avoid. But sorrow arises from evil that has already happened; and as they suppose that no evil can happen to the wise man, there can be no representative of sorrow in his mind. According to them, therefore, none but the wise man wills, is contented, uses caution; and that the fool can do no more than desire, rejoice, fear, be sad. The former three affections Cicero calls constantiœ, the last four perturbationes. Many, however, calls these last passions; and, as I have said, the Greeks call the former εὐπαθείαι, and the latter πάθη . And when I made a careful examination of Scripture to find whether this terminology was sanctioned by it, I came upon this saying of the prophet: There is no contentment to the wicked, says the Lord; Isaiah 57:21 as if the wicked might more properly rejoice than be contented regarding evils, for contentment is the property of the good and godly. I found also that verse in the Gospel: Whatsoever ye would that men should do unto you, do ye even so unto them? Matthew 7:12 which seems to imply that evil or shameful things may be the object of desire, but not of will. Indeed, some interpreters have added good things, to make the expression more in conformity with customary usage, and have given this meaning, Whatsoever good deeds that you would that men should do unto you. For they thought that this would prevent any one from wishing other men to provide him with unseemly, not to say shameful gratifications - luxurious banquets, for example - on the supposition that if he returned the like to them he would be fulfilling this precept. In the Greek Gospel, however, from which the Latin is translated, good does not occur, but only, All things whatsoever ye would that men should do unto you, do ye even so unto them, and, as I believe, because good is already included in the word would; for He does not say desire. Yet though we may sometimes avail ourselves of these precise proprieties of language, we are not to be always bridled by them; and when we read those writers against whose authority it is unlawful to reclaim, we must accept the meanings above mentioned in passages where a right sense can be educed by no other interpretation, as in those instances we adduced partly from the prophet, partly from the Gospel. For who does not know that the wicked exult with joy? Yet there is no contentment for the wicked, says the Lord. And how so, unless because contentment, when the word is used in its proper and distinctive significance, means something different from joy? In like manner, who would deny that it were wrong to enjoin upon men that whatever they desire others to do to them they should themselves do to others, lest they should mutually please one another by shameful and illicit pleasure? And yet the precept, Whatsoever ye would that men should do unto you, do ye even so to them, is very wholesome and just. And how is this, unless because the will is in this place used strictly, and signifies that will which cannot have evil for its object? But ordinary phraseology would not have allowed the saying, Be unwilling to make any manner of lie, Sirach 7:13 had there not been also an evil will, whose wickedness separates if from that which the angels celebrated, Peace on earth, of good will to men. Luke 2:14 For good is superfluous if there is no other kind of will but good will. And why should the apostle have mentioned it among the praises of charity as a great thing, that it rejoices not in iniquity, unless because wickedness does so rejoice? For even with secular writers these words are used indifferently. For Cicero, that most fertile of orators, says, I desire, conscript fathers, to be merciful. And who would be so pedantic as to say that he should have said I will rather than I desire, because the word is used in a good connection? Again, in Terence, the profligate youth, burning with wild lust, says, I will nothing else than Philumena. That this will was lust is sufficiently indicated by the answer of his old servant which is there introduced: How much better were it to try and banish that love from your heart, than to speak so as uselessly to inflame your passion still more! And that contentment was used by secular writers in a bad sense that verse of Virgil testifies, in which he most succinctly comprehends these four perturbations - Hence they fear and desire, grieve and are content The same author had also used the expression, the evil contentments of the mind. So that good and bad men alike will, are cautious, and contented; or, to say the same thing in other words, good and bad men alike desire, fear, rejoice, but the former in a good, the latter in a bad fashion, according as the will is right or wrong. Sorrow itself, too, which the Stoics would not allow to be represented in the mind of the wise man, is used in a good sense, and especially in our writings. For the apostle praises the Corinthians because they had a godly sorrow. But possibly some one may say that the apostle congratulated them because they were penitently sorry, and that such sorrow can exist only in those who have sinned. For these are his words: For I perceive that the same epistle has made you sorry, though it were but for a season. Now I rejoice, not that you were made sorry, but that you sorrowed to repentance; for you were made sorry after a godly manner, that you might receive damage by us in nothing. For godly sorrow works repentance to salvation not to be repented of, but the sorrow of the world works death. For, behold, this selfsame thing that you sorrowed after a godly sort, what carefulness it wrought in you! 2 Corinthians 7:8-11 Consequently the Stoics may defend themselves by replying, that sorrow is indeed useful for repentance of sin, but that this can have no place in the mind of the wise man, inasmuch as no sin attaches to him of which he could sorrowfully repent, nor any other evil the endurance or experience of which could make him sorrowful. For they say that Alcibiades (if my memory does not deceive me), who believed himself happy, shed tears when Socrates argued with him, and demonstrated that he was miserable because he was foolish. In his case, therefore, folly was the cause of this useful and desirable sorrow, wherewith a man mourns that he is what he ought not to be. But the Stoics maintain not that the fool, but that the wise man, cannot be sorrowful. 14.26. In Paradise, then, man lived as he desired so long as he desired what God had commanded. He lived in the enjoyment of God, and was good by God's goodness; he lived without any want, and had it in his power so to live eternally. He had food that he might not hunger, drink that he might not thirst, the tree of life that old age might not waste him. There was in his body no corruption, nor seed of corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved out of a pure heart, and a good conscience, and faith unfeigned. 1 Timothy 1:5 The honest love of husband and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labor. No languor made their leisure wearisome; no sleepiness interrupted their desire to labor. In tanta facilitate rerum et felicitate hominum, absit ut suspicemur, non potuisse prolem seri sine libidinis morbo: sed eo voluntatis nutu moverentur illa membra qua c tera, et sine ardoris illecebroso stimulo cum tranquillitate animi et corporis nulla corruptione integritatis infunderetur gremio maritus uxoris. Neque enim quia experientia probari non potest, ideo credendum non est; quando illas corporis partes non ageret turbidus calor, sed spontanea potestas, sicut opus esset, adhiberet; ita tunc potuisse utero conjugis salva integritate feminei genitalis virile semen immitti, sicut nunc potest eadem integritate salva ex utero virginis fluxus menstrui cruoris emitti. Eadem quippe via posset illud injici, qua hoc potest ejici. Ut enim ad pariendum non doloris gemitus, sed maturitatis impulsus feminea viscera relaxaret: sic ad fœtandum et concipiendum non libidinis appetitus, sed voluntarius usus naturam utramque conjungeret. We speak of things which are now shameful, and although we try, as well as we are able, to conceive them as they were before they became shameful, yet necessity compels us rather to limit our discussion to the bounds set by modesty than to extend it as our moderate faculty of discourse might suggest. For since that which I have been speaking of was not experienced even by those who might have experienced it - I mean our first parents (for sin and its merited banishment from Paradise anticipated this passionless generation on their part) - when sexual intercourse is spoken of now, it suggests to men's thoughts not such a placid obedience to the will as is conceivable in our first parents, but such violent acting of lust as they themselves have experienced. And therefore modesty shuts my mouth, although my mind conceives the matter clearly. But Almighty God, the supreme and supremely good Creator of all natures, who aids and rewards good wills, while He abandons and condemns the bad, and rules both, was not destitute of a plan by which He might people His city with the fixed number of citizens which His wisdom had foreordained even out of the condemned human race, discriminating them not now by merits, since the whole mass was condemned as if in a vitiated root, but by grace, and showing, not only in the case of the redeemed, but also in those who were not delivered, how much grace He has bestowed upon them. For every one acknowledges that he has been rescued from evil, not by deserved, but by gratuitous goodness, when he is singled out from the company of those with whom he might justly have borne a common punishment, and is allowed to go scathless. Why, then, should God not have created those whom He foresaw would sin, since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand, even the perverse disorder of the wicked could not pervert the right order of things?
27. Augustine, Letters, 118.14 (7th cent. CE - 7th cent. CE)
28. Orphic Hymns., Fragments, 474
29. Strabo, Geography, 9.1.16, 14.1.24 9.1.16. The city itself is a rock situated in a plain and surrounded by dwellings. On the rock is the sacred precinct of Athena, comprising both the old temple of Athena Polias, in which is the lamp that is never quenched, and the Parthenon built by Ictinus, in which is the work in ivory by Pheidias, the Athena. However, if I once began to describe the multitude of things in this city that are lauded and proclaimed far and wide, I fear that I should go too far, and that my work would depart from the purpose I have in view. For the words of Hegesias occur to me: I see the Acropolis, and the mark of the huge trident there. I see Eleusis, and I have become an initiate into its sacred mysteries; yonder is the Leocorium, here is the Theseium; I am unable to point them all out one by one; for Attica is the possession of the gods, who seized it as a sanctuary for themselves, and of the ancestral heroes. So this writer mentioned only one of the significant things on the Acropolis; but Polemon the Periegete wrote four books on the dedicatory offerings on the Acropolis alone. Hegesias is proportionately brief in referring to the other parts of the city and to the country; and though he mentions Eleusis, one of the one hundred and seventy demes (or one hundred and seventy-four, as the number is given), he names none of the others. 14.1.24. Ephesus has both an arsenal and a harbor. The mouth of the harbor was made narrower by the engineers, but they, along with the king who ordered it, were deceived as to the result, I mean Attalus Philadelphus; for he thought that the entrance would be deep enough for large merchant vessels — as also the harbor itself, which formerly had shallow places because of the silt deposited by the Cayster River — if a mole were thrown up at the mouth, which was very wide, and therefore ordered that the mole should be built. But the result was the opposite, for the silt, thus hemmed in, made the whole of the harbor, as far as the mouth, more shallow. Before this time the ebb and flow of the tides would carry away the silt and draw it to the sea outside. Such, then, is the harbor; and the city, because of its advantageous situation in other respects, grows daily, and is the largest emporium in Asia this side the Taurus.

Subjects of this text:

subject	book bibliographic info
achaea	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 10, 76
acoustics	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
acropolis	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 79
acropolis (athens)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
acts,book of	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
acts and racial discourse	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
acts and the roman empire	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
acts and universalism	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
acts of the apostles,trifocal perspective	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
acts of the apostles	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604, 612, 617, 628
addressee	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 204
aelius aristides	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
aeneas (hero)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 202
agora (athens),athenian agora	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 203
alexander,ephesian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
allegory / allegorisation	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 202
altar	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
altars	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 79
ambrose	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
anima	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
animus	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
antioch,pisidian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 612
apollo,slaying dragon	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
apollonius of tyana	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
apologist / apologetics	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200, 204
apostles decree	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
apostolus	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
areopagus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 76, 79; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 94; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 174, 202, 203, 204
areopagus speech	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 628
aristarchus,macedonian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
aristides of athens	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 13, 356
arrogance	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
asiarchs	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
atheism,accusations against,epicureans	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
atheism,accusations against,jews	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
athena	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
athenagoras	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
athens,ancient views of	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 612
athens,christianity and imperial cult in	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 94
athens,epicurus,epicureans	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 612
athens,jewish presence	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 612
athens,lukes description	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 612
athens	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 766; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
atoms	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170, 187
attica	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
augustine	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200
autobiography	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
babblers,garrulity,loquacity	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
beatus	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
bible/scripture	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10, 79
bible	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
bishops,pistus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
bivalence,rhetorical	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 628
body	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170, 187; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 204; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
byzantine,greek	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
byzantine,roman	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
cappadocia	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200
castor and pollux	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
causation	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
childbirth	Hubbard (2014), A Companion to Greek and Roman Sexualities, 558
children	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
christ,son of god	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
christian,belief/faith	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
christian,believers/faithful	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 356
christian,critique of traditional gods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
christian,doctrine	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
christianity,and greek/pagan religion	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
christianity / christians	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 174, 200, 202, 203, 204
christians,presbyters	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
christians,resurrection	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 79
christians,teaching	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76, 79
church fathers	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200
church in the south wing of propylaia cat. a	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
circumcision	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
cities,layout,buildings,and monuments	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
cities	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
city,symbolic city	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200, 202, 203, 204
city,‚learning city	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
city	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174, 203
cityscaping	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 203
clement of alexandria	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 459
clergy,clerics	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
conscience	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
controversy / confrontation	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 204
conversion,conversion to christianity	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 174
conversion,paul	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 262
conversion,vision or dream	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 262
conversion	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
corinth	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
corpus	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
councils/synods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 356
creation	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170, 187
creation out of nothing	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
cult	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 203
cult statues (idols)	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
cynics/cynicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 766
damascius	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
delphic oracle	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
demetrius,silversmith	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
demonic possession	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
demons	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
dialectics	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
diaspora	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
dio chrysostom	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 766
dionysius,pseudo-dionysius (corpus dionysiacum)	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
dionysius,the areopagite	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
dioscuri castor and pollux	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
divine speech,enigmatic	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 262
divine speech	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 262
doctrine	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170, 187
education	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
elements	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
emotions	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
ephesus,ancient reputation	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
ephesus	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
epicureanism,epicureans	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170, 187
epicureans/\u2009epicureanism	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174, 203
epicureans	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
epicurus	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
eschatology	deJauregui (2010), Orphism and Christianity in Late Antiquity, 366
ethics	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
ethnicity	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 204
eunapius	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
eusebius of caesarea	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200
exegesis	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
faith	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 202
flesh	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
foolishness	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
fountains	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
gaius,macedonian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
gaudeo,gaudium	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
gentile	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 766
gentiles	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
gnostic/ gnosticism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 366
god,creator	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 79, 356
god,father	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
god,one and only god	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
god,triune god	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
god,unknown god	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 79
god-fearer,god-fearing	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
god	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13, 356
gods,images/statues of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
gods,influence in athens	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
gods,unknown	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 79
gods,variety of local gods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
gods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
gospels	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
gregory of nazianzus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
gregory of nyssa	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
hadrian	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
hagiography	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
happiness/the happy life	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
harnack,adolf von	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
hermes	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
hierophant,eleusis	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
holladay,carl	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 79
holy man	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
holy spirit,cornelius	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit,lukan conception	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit,samaritans	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
homer	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
homeric motifs	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
household	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
humility	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
hymn	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200
idealistic philosophy,idealism	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
identity	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
immorality	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 766
inscriptions,dedications	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 79
inscriptions,funerary	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
jews/jewish	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10, 79, 356
jews	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
joy	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
judaism,hellenistic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 871
judaism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756, 766
judean (geographical-political)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
julian,the apostate	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
laetitia	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
law in paul	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
libanius	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
libido	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
life,eternal life	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
luke-acts,baptism of jesus	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 196
luke-acts,metalepsis	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 196
luke-acts,mirroring	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 196
luke-acts,pneumatology,incoherence	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
luke	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
lust	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
lystra,anatolian village	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
macedonia	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
manichaeism	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 202; deJauregui (2010), Orphism and Christianity in Late Antiquity, 366
marinus of neapolis	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
materialism,materialist philosophy	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
meat-eating / feast / meal,sacrifice and/as	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
mechanical movements	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
megara (μέγαρα)	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
message	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
message from god/gods	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
metus	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
mind	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
misanthropy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
mission of paul	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
natural philosophy,natural philosophers	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
new testament,as source	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
nicaea/nicaean orthodoxy	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
norden,eduard	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 871
obstinacy	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
optics	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
origin of the world	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
pagan,paganism	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
pagan / paganism	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 174, 204
pagans	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
paideia	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
past	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
patronage	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
paul,areopagus speech	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 628
paul	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 766; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 174, 200, 202, 203, 204
paul (apostle),visit to athens	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 94
paul (apostle)	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 10, 13, 76, 79, 356
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
paul (the apostle)	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
pauline writings	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 459
philippi (macedonia)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
philo of alexandria,judaism in attica	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 612
philo of alexandria	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 612
philosophers,athenian	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76
philosophers,epicurean	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 76, 79
philosophers,neoplatonist	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10
philosophers,platonic	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
philosophers,socratic	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
philosophers,stoic	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 79
philosophers	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
philosophic schools	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10, 76
philosophy	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76, 79
philostratus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
physics (physici,physica,physiologia)	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
piety (eusebeia)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 203
piraeus (πειραιάς,ancient πειραιεύς)	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10
plato	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 174
plato / (neo-)platonism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 366
platonism,platonists	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
platonism / platonic	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
pleasure	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
plutarch	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
pneumatology,lukan	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
polemic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 766
polemics	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170, 187
polytheism	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10, 76, 79, 356
preaching,christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 871
preaching,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 871
preaching	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 871
preaching of peter	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
pride	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
proclus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
proclus (neoplatonist)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
prophet	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
prophetic	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
providence	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
ps.-dionysius areopagita	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
pythagoras / (neo-)pythagoreanism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 366
pythian spirit	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
quadratus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13
ramsay,william m.	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4
reader / readership	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200, 202, 203, 204
resistant readings	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
resurrection	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 204
revelation	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
ridicule,derision	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
sacrifice,animal,in greek religion v,vi	Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
sacrifice	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
salvation	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94
sapiens,sapientia	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
sceva,seven sons	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
school,rhetorical schools	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
science	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 187
sculpture,,along roads	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
sculpture,,in city centers and civic monuments	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
sculpture,,messages,symbolism,and perceptions of	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
sculpture	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
seneca	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 766
senses	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170
septuagint	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 94; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 459
sermons	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
sibylline oracles	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 459
silas	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 10; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 324
slavery'	Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 42
smith,r.r.r.	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 169
socrates	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 628; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 204
sophist	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 174
soul,ascent of the soul	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
soul	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
space,literary construction of space	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 203
space,mental mapping of space	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 200
spirit,python	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 604
spirit	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 356
st. paul	Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 26
statue	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 203
stenger,jan	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 76