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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 7.22


συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπονFor I delight in God's law after the inward man


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

57 results
1. Hebrew Bible, Exodus, 19.5, 24.7-24.8 (9th cent. BCE - 3rd cent. BCE)

19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’"
2. Hebrew Bible, Genesis, 1.26, 2.7, 15.18, 17.2, 17.7, 17.19 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃ 17.2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃ 17.2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 17.19. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;" 17.2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’" 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." 17.19. And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him."
3. Hebrew Bible, Numbers, 25.12-25.13 (9th cent. BCE - 3rd cent. BCE)

25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ 25.12. Wherefore say: Behold, I give unto him My covet of peace;" 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’"
4. Hebrew Bible, Psalms, 36.8-36.10, 89.4, 143.2 (9th cent. BCE - 3rd cent. BCE)

36.8. מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 89.4. כָּרַתִּי בְרִית לִבְחִירִי נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי׃ 89.4. נֵאַרְתָּה בְּרִית עַבְדֶּךָ חִלַּלְתָּ לָאָרֶץ נִזְרוֹ׃ 143.2. וְאַל־תָּבוֹא בְמִשְׁפָּט אֶת־עַבְדֶּךָ כִּי לֹא־יִצְדַּק לְפָנֶיךָ כָל־חָי׃ 36.8. How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings." 36.9. They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures." 36.10. For with Thee is the fountain of life; In Thy light do we see light." 89.4. I have made a covet with My chosen, I have sworn unto David My servant:" 143.2. And enter not into judgment with Thy servant; For in Thy sight shall no man living be justified."
5. Hebrew Bible, 2 Samuel, 23.5 (8th cent. BCE - 5th cent. BCE)

23.5. כִּי־לֹא־כֵן בֵּיתִי עִם־אֵל כִּי בְרִית עוֹלָם שָׂם לִי עֲרוּכָה בַכֹּל וּשְׁמֻרָה כִּי־כָל־יִשְׁעִי וְכָל־חֵפֶץ כִּי־לֹא יַצְמִיחַ׃ 23.5. but is not my house firm with God? for he has made with me an everlasting covet, ordered in all things and sure; for will he not make all my salvation, and all my desire, to prosper?"
6. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith."
7. Hebrew Bible, Isaiah, 42.21 (8th cent. BCE - 5th cent. BCE)

42.21. יְהוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר׃ 42.21. The LORD was pleased, for His righteousness’sake, To make the teaching great and glorious."
8. Hebrew Bible, Jeremiah, 31.31-31.34, 33.19-33.22 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 33.19. וַיְהִי דְּבַר־יְהוָה אֶל־יִרְמְיָהוּ לֵאמוֹר׃ 33.21. גַּם־בְּרִיתִי תֻפַר אֶת־דָּוִד עַבְדִּי מִהְיוֹת־לוֹ בֵן מֹלֵךְ עַל־כִּסְאוֹ וְאֶת־הַלְוִיִּם הַכֹּהֲנִים מְשָׁרְתָי׃ 33.22. אֲשֶׁר לֹא־יִסָּפֵר צְבָא הַשָּׁמַיִם וְלֹא יִמַּד חוֹל הַיָּם כֵּן אַרְבֶּה אֶת־זֶרַע דָּוִד עַבְדִּי וְאֶת־הַלְוִיִּם מְשָׁרְתֵי אֹתִי׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." 33.19. And the word of the LORD came unto Jeremiah, saying:" 33.20. Thus saith the LORD: If ye can break My covet with the day, And My covet with the night, So that there should not be day and night in their season;" 33.21. Then may also My covet be broken with David My servant, That he should not have a son to reign upon his throne; And with the Levites the priests, My ministers." 33.22. As the host of heaven cannot be numbered, Neither the sand of the sea measured; So will I multiply the seed of David My servant, And the Levites that minister unto Me."
9. Hebrew Bible, Ecclesiastes, 1.18 (5th cent. BCE - 2nd cent. BCE)

1.18. כִּי בְּרֹב חָכְמָה רָב־כָּעַס וְיוֹסִיף דַּעַת יוֹסִיף מַכְאוֹב׃ 1.18. For in much wisdom is much vexation; And he that increaseth knowledge increaseth sorrow."
10. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

250c. the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty
11. Cicero, Tusculan Disputations, 4.6.12, 4.26.57 (2nd cent. BCE - 1st cent. BCE)

12. Septuagint, Ecclesiasticus (Siracides), 45.24-45.25 (2nd cent. BCE - 2nd cent. BCE)

45.24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever. 45.25. A covet was also established with David,the son of Jesse, of the tribe of Judah:the heritage of the king is from son to son only;so the heritage of Aaron is for his descendants.
13. Septuagint, Wisdom of Solomon, 2.20, 45.24-45.25 (2nd cent. BCE - 1st cent. BCE)

2.20. Let us condemn him to a shameful death,for, according to what he says, he will be protected.
14. Philo of Alexandria, On The Creation of The World, 135 (1st cent. BCE - missingth cent. CE)

135. But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII.
15. Philo of Alexandria, On The Special Laws, 4.80-4.81 (1st cent. BCE - missingth cent. CE)

4.80. But of all the passions there is not one so grievous as a covetous desire of what one has not got, of things which are in appearance good, but not in reality; a desire which produces grievous anxieties which are hard to satisfy; for such a passion puts the reason to flight, and banishes it to a great distance, involving the soul in great difficulties, while the object which is desired flies away contemptuously, retreating not with its back but with its face to one; 4.81. for when a person perceives this passion of covetousness after having started up rapidly, then resting for a short time, either with a view to spread out its alluring toils, or because it has learnt to entertain a hope of succeeding in its object, he then retires to a longer distance uttering reproaches against it; but the passion itself, being left behind and coming too late to succeed, struggles, bearing a Tantalus-like punishment in its miserable future; for it is said that Tantalus, when he desired to obtain any liquor to drink, was not able to do so, as the water retreated from his lips, {14}{the story of Tantalus is told in Homer, Od. 11.581 (as it is translated by Pope
16. Philo of Alexandria, Allegorical Interpretation, 1.108 (1st cent. BCE - missingth cent. CE)

1.108. Well, therefore, did Heraclitus say this, following the doctrine of Moses; for he says, "We are living according to the death of those men; and we have died according to their life." As if he had said, Now, when we are alive, we are so though our soul is dead and buried in our body, as if in a tomb. But if it were to die, then our soul would live according to its proper life, being released from the evil and dead body to which it is bound.
17. Anon., 2 Baruch, 51.8 (1st cent. CE - 2nd cent. CE)

18. Epictetus, Discourses, 1.4.27, 4.1.1 (1st cent. CE - 2nd cent. CE)

19. Ignatius, To The Ephesians, 7.2 (1st cent. CE - 2nd cent. CE)

7.2. There is one only physician, of flesh and of spirit, generate and ingenerate, God in man, true Life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord.
20. New Testament, 1 Corinthians, 1.31, 2.6-2.16, 4.7, 4.16-4.18, 6.20, 7.5, 7.23, 7.39-7.40, 8.9, 11.23-11.25, 13.4, 13.7, 14.2, 14.28, 15.45-15.48, 15.54 (1st cent. CE - 1st cent. CE)

1.31. that, according as it iswritten, "He who boasts, let him boast in the Lord. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 4.16. I beg you therefore, be imitators of me. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 4.18. Now some arepuffed up, as though I were not coming to you. 6.20. for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's. 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 7.23. You were bought witha price. Don't become bondservants of men. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 7.40. But she is happier if she stays asshe is, in my judgment, and I think that I also have God's Spirit. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 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. 13.4. Love is patient and is kind; love doesn't envy. Love doesn'tbrag, is not proud 13.7. bears all things, believes all things, hopes all things, enduresall things. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.28. Butif there is no interpreter, let him keep silent in the assembly, andlet him speak to himself, and to God. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory.
21. New Testament, 1 Thessalonians, 1.4-1.6, 2.13, 3.1-3.5 (1st cent. CE - 1st cent. CE)

1.4. We know, brothers loved by God, that you are chosen 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. 3.1. Therefore, when we couldn't stand it any longer, we thought it good to be left behind at Athens alone 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3.3. that no one be moved by these afflictions. For you know that we are appointed to this task. 3.4. For most assuredly, when we were with you, we told you beforehand that we are to suffer affliction, even as it happened, and you know. 3.5. For this cause I also, when I couldn't stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain.
22. New Testament, 1 Timothy, 1.8-1.9, 1.13 (1st cent. CE - 1st cent. CE)

1.8. But we know that the law is good, if a man uses it lawfully 1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
23. New Testament, 2 Corinthians, 3.1-3.9, 3.17, 4.1-4.17, 5.1-5.10, 5.21 (1st cent. CE - 1st cent. CE)

24. New Testament, 2 Timothy, 2.18 (1st cent. CE - 1st cent. CE)

2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some.
25. New Testament, James, 1.13-1.15 (1st cent. CE - 1st cent. CE)

1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. 1.14. But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15. Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death.
26. New Testament, Colossians, 1.15, 2.12-2.13, 3.1-3.2, 3.5-3.11, 3.25 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 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. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; 3.6. for which things' sake the wrath of God comes on the sons of disobedience. 3.7. You also once walked in those, when you lived in them; 3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.25. But he who does wrong will receive again for the wrong that he has done, and there is no partiality.
27. New Testament, Ephesians, 2.6, 2.12, 3.14-3.21, 4.17-4.24 (1st cent. CE - 1st cent. CE)

2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.19. who having become callous gave themselves up to lust, to work all uncleanness with greediness. 4.20. But you did not learn Christ that way; 4.21. if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
28. New Testament, Galatians, 1.13-1.14, 2.4, 2.15-2.20, 3.11, 4.24, 4.29, 5.1, 5.6, 5.17, 6.8 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life.
29. New Testament, Philippians, 2.5, 2.13, 3.1, 3.4-3.11 (1st cent. CE - 1st cent. CE)

2.5. Have this in your mind, which was also in Christ Jesus 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.1. Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. 3.4. though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead.
30. New Testament, Romans, 1, 1.5, 1.7, 1.11, 1.13, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.31, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6, 6.1, 6.1-8.13, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 7, 7.1, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.23, 7.24, 7.25, 7.32, 7.33, 7.34, 8, 8.1, 8.2, 8.3, 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, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 10, 10.2, 10.4, 10.5, 10.6, 10.7, 10.8, 10.14, 11, 11.6, 11.13, 11.27, 11.33, 11.34, 11.35, 11.36, 12, 12.13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.9, 13.10, 14, 15, 16 (1st cent. CE - 1st cent. CE)

31. New Testament, Titus, 3.10-3.11 (1st cent. CE - 1st cent. CE)

3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.
32. New Testament, John, 1.18, 3.6, 6.63, 17.21 (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. 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me.
33. New Testament, Luke, 6.43 (1st cent. CE - 1st cent. CE)

6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit.
34. New Testament, Mark, 14.38 (1st cent. CE - 1st cent. CE)

14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak.
35. New Testament, Matthew, 17.24-17.27, 26.41 (1st cent. CE - 1st cent. CE)

17.24. When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn't your teacher pay the didrachma? 17.25. He said, "Yes."When he came into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their sons, or from strangers? 17.26. Peter said to him, "From strangers."Jesus said to him, "Therefore the sons are exempt. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak.
36. Anon., Sifra, None (2nd cent. CE - 4th cent. CE)

37. Clement of Alexandria, Excerpts From Theodotus, 50-51, 21 (2nd cent. CE - 3rd cent. CE)

21. The Valentinians say that the finest emanation of Wisdom is spoken of in 'He created them in the image of God, male and female created he them.' Now the males from this emanation are the 'election,' but the females are the 'calling' and they call the male beings angelic, and the females themselves, the superior seed. So also, in the case of Adam, the male remained in him but all the female seed was taken from him and became Eve, from whom the females are derived, as the males are from him. Therefore the males are drawn together with the Logos, but the females, becoming men, are united to the angels and pass into the Pleroma. Therefore the woman is said to be changed into a man, and the church hereon earth into angels.
38. Hippolytus, Refutation of All Heresies, 6.34.4-6.34.6, 10.19.3 (2nd cent. CE - 3rd cent. CE)

39. Irenaeus, Refutation of All Heresies, 1.24.1 (2nd cent. CE - 3rd cent. CE)

40. Tertullian, Against Marcion, 5.3.2, 5.3.5 (2nd cent. CE - 3rd cent. CE)

41. Tertullian, On The Veiling of Virgins, 1.1, 4.1 (2nd cent. CE - 3rd cent. CE)

42. Nag Hammadi, The Gospel of Thomas, 3, 5, 53, 87, 29 (3rd cent. CE - 3rd cent. CE)

43. Origen, Commentary On The Song of Songs, 3.12 (3rd cent. CE - 3rd cent. CE)

44. Origen, Against Celsus, 6.69-6.72 (3rd cent. CE - 3rd cent. CE)

6.69. Celsus, however, asserts that the answer which we give is based upon a probable conjecture, admitting that he describes our answer in the following terms: Since God is great and difficult to see, He put His own Spirit into a body that resembled ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him. But the God and Father of all things is not the only being that is great in our judgment; for He has imparted (a share) of Himself and His greatness to His Only-begotten and First-born of every creature, in order that He, being the image of the invisible God, might preserve, even in His greatness, the image of the Father. For it was not possible that there could exist a well-proportioned, so to speak, and beautiful image of the invisible God, which did not at the same time preserve the image of His greatness. God, moreover, is in our judgment invisible, because He is not a body, while He can be seen by those who see with the heart, that is, the understanding; not indeed with any kind of heart, but with one which is pure. For it is inconsistent with the fitness of things that a polluted heart should look upon God; for that must be itself pure which would worthily behold that which is pure. Let it be granted, indeed, that God is difficult to see, yet He is not the only being who is so; for His Only-begotten also is difficult to see. For God the Word is difficult to see, and so also is His wisdom, by which God created all things. For who is capable of seeing the wisdom which is displayed in each individual part of the whole system of things, and by which God created every individual thing? It was not, then, because God was difficult to see that He sent God His Son to be an object easy to be seen. And because Celsus does not understand this, he has represented us as saying, Because God was 'difficult to see,' He put His own Spirit in a body resembling ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him. Now, as we have stated, the Son also is difficult to see, because He is God the Word, through whom all things were made, and who tabernacled among us. 6.70. If Celsus, indeed, had understood our teaching regarding the Spirit of God, and had known that as many as are led by the Spirit of God, these are the sons of God, he would not have returned to himself the answer which he represents as coming from us, that God put His own Spirit into a body, and sent it down to us; for God is perpetually bestowing of His own Spirit to those who are capable of receiving it, although it is not by way of division and separation that He dwells in (the hearts of) the deserving. Nor is the Spirit, in our opinion, a body, any more than fire is a body, which God is said to be in the passage, Our God is a consuming fire. For all these are figurative expressions, employed to denote the nature of intelligent beings by means of familiar and corporeal terms. In the same way, too, if sins are called wood, and straw, and stubble, we shall not maintain that sins are corporeal; and if blessings are termed gold, and silver, and precious stones, we shall not maintain that blessings are corporeal; so also, if God be said to be a fire that consumes wood, and straw, and stubble, and all substance of sin, we shall not understand Him to be a body, so neither do we understand Him to be a body if He should be called fire. In this way, if God be called spirit, we do not mean that He is a body. For it is the custom of Scripture to give to intelligent beings the names of spirits and spiritual things, by way of distinction from those which are the objects of sense; as when Paul says, But our sufficiency is of God; who has also made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter kills, but the spirit gives life, where by the letter he means that exposition of Scripture which is apparent to the senses, while by the spirit that which is the object of the understanding. It is the same, too, with the expression, God is a Spirit. And because the prescriptions of the law were obeyed both by Samaritans and Jews in a corporeal and literal manner, our Saviour said to the Samaritan woman, The hour is coming, when neither in Jerusalem, nor in this mountain, shall you worship the Father. God is a Spirit; and they that worship Him must worship Him in spirit and in truth. And by these words He taught men that God must be worshipped not in the flesh, and with fleshly sacrifices, but in the spirit. And He will be understood to be a Spirit in proportion as the worship rendered to Him is rendered in spirit, and with understanding. It is not, however, with images that we are to worship the Father, but in truth, which came by Jesus Christ, after the giving of the law by Moses. For when we turn to the Lord (and the Lord is a Spirit ), He takes away the veil which lies upon the heart when Moses is read. 6.71. Celsus accordingly, as not understanding the doctrine relating to the Spirit of God (for the natural man receives not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned ), weaves together (such a web) as pleases himself, imagining that we, in calling God a Spirit, differ in no respect in this particular from the Stoics among the Greeks, who maintain that God is a Spirit, diffused through all things, and containing all things within Himself. Now the superintendence and providence of God does extend through all things, but not in the way that spirit does, according to the Stoics. Providence indeed contains all things that are its objects, and comprehends them all, but not as a containing body includes its contents, because they also are body, but as a divine power does it comprehend what it contains. According to the philosophers of the Porch, indeed, who assert that principles are corporeal, and who on that account make all things perishable, and who venture even to make the God of all things capable of perishing, the very Word of God, who descends even to the lowest of mankind, would be - did it not appear to them to be too gross an incongruity - nothing else than a corporeal spirit; whereas, in our opinion - who endeavour to demonstrate that the rational soul is superior to all corporeal nature, and that it is an invisible substance, and incorporeal - God the Word, by whom all things were made, who came, in order that all things might be made by the Word, not to men only, but to what are deemed the very lowest of things, under the dominion of nature alone, would be no body. The Stoics, then, may consign all things to destruction by fire; we, however, know of no incorporeal substance that is destructible by fire, nor (do we believe) that the soul of man, or the substance of angels, or of thrones, or dominions, or principalities, or powers, can be dissolved by fire. 6.72. It is therefore in vain that Celsus asserts, as one who knows not the nature of the Spirit of God, that as the Son of God, who existed in a human body, is a Spirit, this very Son of God would not be immortal. He next becomes confused in his statements, as if there were some of us who did not admit that God is a Spirit, but maintain that only with regard to His Son, and he thinks that he can answer us by saying that there is no kind of spirit which lasts forever. This is much the same as if, when we term God a consuming fire, he were to say that there is no kind of fire which lasts for ever; not observing the sense in which we say that our God is a fire, and what the things are which He consumes, viz., sins, and wickedness. For it becomes a God of goodness, after each individual has shown, by his efforts, what kind of combatant he has been, to consume vice by the fire of His chastisements. He proceeds, in the next place, to assume what we do not maintain, that God must necessarily have given up the ghost; from which also it follows that Jesus could not have risen again with His body. For God would not have received back the spirit which He had surrendered after it had been stained by contact with the body. It is foolish, however, for us to answer statements as ours which were never made by us.
45. Origen, On Prayer, 22.3 (3rd cent. CE - 3rd cent. CE)

46. Origen, On First Principles, 1.1.8 (3rd cent. CE - 3rd cent. CE)

1.1.8. But perhaps these declarations may seem to have less weight with those who wish to be instructed in divine things out of the holy Scriptures, and who seek to have it proved to them from that source how the nature of God surpasses the nature of bodies. See, therefore, if the apostle does not say the same thing, when, speaking of Christ, he declares, that He is the image of the invisible God, the first-born of every creature. Not, as some suppose, that the nature of God is visible to some and invisible to others: for the apostle does not say the image of God invisible to men or invisible to sinners, but with unvarying constancy pronounces on the nature of God in these words: the image of the invisible God. Moreover, John, in his Gospel, when asserting that no one has seen God at any time, manifestly declares to all who are capable of understanding, that there is no nature to which God is visible: not as if, He were a being who was visible by nature, and merely escaped or baffled the view of a frailer creature, but because by the nature of His being it is impossible for Him to be seen. And if you should ask of me what is my opinion regarding the Only-begotten Himself, whether the nature of God, which is naturally invisible, be not visible even to Him, let not such a question appear to you at once to be either absurd or impious, because we shall give you a logical reason. It is one thing to see, and another to know: to see and to be seen is a property of bodies; to know and to be known, an attribute of intellectual being. Whatever, therefore, is a property of bodies, cannot be predicated either of the Father or of the Son; but what belongs to the nature of deity is common to the Father and the Son. Finally, even He Himself, in the Gospel, did not say that no one has seen the Father, save the Son, nor any one the Son, save the Father; but His words are: No one knows the Son, save the Father; nor any one the Father, save the Son. By which it is clearly shown, that whatever among bodily natures is called seeing and being seen, is termed, between the Father and the Son, a knowing and being known, by means of the power of knowledge, not by the frailness of the sense of sight. Because, then, neither seeing nor being seen can be properly applied to an incorporeal and invisible nature, neither is the Father, in the Gospel, said to be seen by the Son, nor the Son by the Father, but the one is said to be known by the other.
47. Plotinus, Enneads, 2.3, 2.3.1, 3.1.5-3.1.6 (3rd cent. CE - 3rd cent. CE)

48. Augustine, Confessions, 8, 10 (4th cent. CE - 5th cent. CE)

49. Augustine, Contra Duas Epistolas Pelagianorum, 3.8.24 (4th cent. CE - 5th cent. CE)

50. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.2, 1.2.12-1.2.13 (4th cent. CE - 5th cent. CE)

51. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.6, 1.9-1.10, 1.13-1.15, 1.19, 2.15-2.17 (4th cent. CE - 5th cent. CE)

52. Augustine, Retractiones, 1.23.1, 1.24.2, 1.26.2, 2.1.1 (4th cent. CE - 5th cent. CE)

53. Justinian, Digest, 1.5.4.2 (5th cent. CE - 6th cent. CE)

54. Augustine, Diu. Qu., 66.5

55. Augustine, Diu. Qu., 66.5

56. Nemesius, On The Nature of Man, 36-37, 35

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Subjects of this text:

subject book bibliographic info
abraham Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
activeness (of converts) Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
adam,in rom. 7,7-25 Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 246
adam-christ typology Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 427, 437, 591
adam Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 591
addition (as theoretical term) Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
admonitio Karfíková (2012), Grace and the Will According to Augustine, 60
advantage (sumpheron,utilitas) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 211
affiliation Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
afterlife conceptions Keener(2005), First-Second Corinthians, 177
aging Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 81
akrasia (weakness of will),stoic versus platonic understanding of Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 79
akrasia (weakness of will) Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 77
allegory,allegorical Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
allegory,allegorical exegesis Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 588
allegory,protestantisms assault on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
allowance,permission (of god or providence) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
ambrose Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 588
ambrose of milan Karfíková (2012), Grace and the Will According to Augustine, 60
amor Karfíková (2012), Grace and the Will According to Augustine, 259, 310
amore iustitiae Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 489, 495, 593
ancient discourse on being human,and role of reason Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 112
androgyny Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 226
animals Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12
anthropology,ancient discourse on role of human reason Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 112
anthropology,pauls,is cosmological Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 105
antitheses,marcions Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 253
apistia,apistos Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 150
apostle paul Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 427, 437, 438, 484, 487, 488, 489, 490, 491, 570
apostolikon,marcions Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 253
appearances Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 81
argument Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
aristotle Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 155
ascension Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12
ascent Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 192
ascetic Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12, 192
assonanz Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 437
astrology Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212
athletics/training Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 211
augustine Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 367, 374, 427, 433, 435, 437, 438, 484, 486, 487, 488, 489, 490, 491, 493, 494, 495, 525, 570, 588, 591, 593
augustine of hippo Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
augustus Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59
baptism Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61, 62; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 494, 588, 591; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
being human,ancient anthropological discourse on Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 112
bion of borysthenes Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
blood,of christ Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
body (human) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
body ,body created as good Karfíková (2012), Grace and the Will According to Augustine, 303
body of death Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
body of sin,flesh (of christ) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
bonum Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 636
boyarin,daniel Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 155
bultmann,rudolf Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
calling Karfíková (2012), Grace and the Will According to Augustine, 60
calvin,john Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
caritas,charity Karfíková (2012), Grace and the Will According to Augustine, 259
caro Karfíková (2012), Grace and the Will According to Augustine, 235, 302
celibacy Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114
choices Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
christians,christianity Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212
church Karfíková (2012), Grace and the Will According to Augustine, 235
cicero Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 159
circumcision Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 484, 486
cognitive terms,and physical ones Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 179
cognitive terms,two sides of same coin Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 179
common concepts,natural concepts Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61
concupiscentia,concupiscence Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 490, 491, 588, 591, 593, 636; Karfíková (2012), Grace and the Will According to Augustine, 235, 302, 303, 310
consuetudo,habit Karfíková (2012), Grace and the Will According to Augustine, 94, 259
conversion,gradual Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
conversion,models/variations Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
conversion,partial Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
conversion,psychological aspects Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
conversion account for paraenetic,fits stoicism better than platonism Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231
conversion account for paraenetic,purposes Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 164, 167, 168
corinth Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
cosmology,ancient Keener(2005), First-Second Corinthians, 177
covenant,mosaic Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
covenant Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
creation,created or originated things Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61
cyprian of carthage Karfíková (2012), Grace and the Will According to Augustine, 94
david Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
death,body of death Karfíková (2012), Grace and the Will According to Augustine, 302, 310
death (natural,physical) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
death of condemnation Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
decalogue / ten commandments Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 433, 484, 486
delectatio,delight Karfíková (2012), Grace and the Will According to Augustine, 235, 259, 303, 310
desires Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 159
determinism,determinists,necessity (of nature) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
devil Karfíková (2012), Grace and the Will According to Augustine, 303
dialogue,,faith of Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
dio chrysostom Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
discourse on being human Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 112
dodd,b. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 246
donatist,donatism Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 367
double aspect Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 78, 79, 179
dunn,j. d. g. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231
electio,election Karfíková (2012), Grace and the Will According to Augustine, 259
epictetus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
esau Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 570
eschatology,eschatological Karfíková (2012), Grace and the Will According to Augustine, 310
eschaton,eschatology Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 593
evil Karfíková (2012), Grace and the Will According to Augustine, 302; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 150
exclusive/exclusivity Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
faith,fides Karfíková (2012), Grace and the Will According to Augustine, 60
faith Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61, 62
fate (εἱμαρμένη) Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212
flesh Karfíková (2012), Grace and the Will According to Augustine, 235, 302; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
forgiveness Karfíková (2012), Grace and the Will According to Augustine, 60
free/freedom (ἐλεύθερος/ἐλευθερία,liber/libertas),of judgment/will (ἐ. προαίρεσις/προαιρέσεως,l. arbitrium/arbitrii) Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212
free choice (of will),liberum arbitrium,liberum arbitrium captivum Karfíková (2012), Grace and the Will According to Augustine, 310
free choice (of will),liberum arbitrium Karfíková (2012), Grace and the Will According to Augustine, 259, 310
freedom Karfíková (2012), Grace and the Will According to Augustine, 259, 303, 310
frei,innerouter distinction in Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
freud,sigmund Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
frui,,(per)frui Karfíková (2012), Grace and the Will According to Augustine, 94
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 385
gentiles Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 525
gnosis (knowledge) in paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 179
gnostics/gnosticism Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212
god,christs relation to Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
god,incorporeality of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
gods,paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 112
gods,valentinians on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212
good (agathos) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 211
gospels Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
grace,gnade Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61, 62
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 150
gratis Karfíková (2012), Grace and the Will According to Augustine, 94, 259
guilt Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
gutman,h.,as missionary goal Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 164
habits,state (ßjiw) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61, 62
heart Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
history Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
holy spirit Karfíková (2012), Grace and the Will According to Augustine, 60; deSilva (2022), Ephesians, 180
human being,creation of,adams creation Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 226
human nature,human condition Karfíková (2012), Grace and the Will According to Augustine, 235, 303
human reason,greco-roman anthropological discourse on Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 112
human reason Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 112
identity,transformation/change Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
immortality,immortalitas Karfíková (2012), Grace and the Will According to Augustine, 235
incarnation of the soul),mortal body,body of death,captivity of the body Karfíková (2012), Grace and the Will According to Augustine, 235, 302
incarnation of the soul),new / spiritual / resurrected body Karfíková (2012), Grace and the Will According to Augustine, 235, 302
intellect,intellectus v,,intellectus gratiae Karfíková (2012), Grace and the Will According to Augustine, 94
interior homo,inner man Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 433, 438, 489, 493, 494, 495, 525, 593, 611, 636
irrationality of torah,rabbinic responses to Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 256
isaac Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 159
iustitia,justice Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437, 495, 525
iustitia dei Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 611, 612
jacob Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 570
jesus christ,relation to god the father Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
jesus christ Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 427, 433, 489, 591, 593, 611, 612; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62
jewish practices/torah observance Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 211
jews,jewish,judaism Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61, 62
job Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 490
john,dialogue with heraclides Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
judaism Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374
judaism and christianity Keener(2005), First-Second Corinthians, 177
julian of eclanum Karfíková (2012), Grace and the Will According to Augustine, 302, 303, 310
justice Karfíková (2012), Grace and the Will According to Augustine, 60
justice ,of god Karfíková (2012), Grace and the Will According to Augustine, 60
justify,justification Karfíková (2012), Grace and the Will According to Augustine, 60, 259
kierkegaard,søren Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
knowledge Karfíková (2012), Grace and the Will According to Augustine, 94
ku¨mmel,w. g. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 246
law,biblical Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 253
law Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
law (mosaic) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61, 62
law (νομός,θεσμός),paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212
law ,of moses Karfíková (2012), Grace and the Will According to Augustine, 94, 235, 259, 302, 303, 310
law ,of sin (in my members) Karfíková (2012), Grace and the Will According to Augustine, 235, 259, 310
law and prophets Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 253
law in paul Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 385
letter,diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
lex fidei Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 433, 435, 484, 486, 487, 593
lex operum / factorum Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374, 433, 435, 437, 486, 593
libido,libidinous Karfíková (2012), Grace and the Will According to Augustine, 94
life Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 81, 140, 192
light Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 192
liturgy Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
love Karfíková (2012), Grace and the Will According to Augustine, 259
luther,martin Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
manichaeans,manichaeism Karfíková (2012), Grace and the Will According to Augustine, 303, 310
marcellinus Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 367, 374, 427, 433, 435, 437, 438, 484, 486, 487, 488, 489, 490, 491, 493, 494, 495, 525, 570
marriage/s Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114
marriage Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 95
materialist Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12
matter (hyle) Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 95
matter (ïlh) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61
maturation Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
maximus of tyre Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
meritum,merits Karfíková (2012), Grace and the Will According to Augustine, 60, 259
meyer,p. w. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231
middle platonism Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 246
milan Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 588
mind Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12, 192
mind (noëw and similar terms) Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61, 62
monogamy Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114
monostichon auf distanz Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 437
mortality Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 192
mosaic law Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 374
moses and mosaic law Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 164, 165
musonius Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
mystery cults,religion Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 437
nazarenes Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114
necessitas,necessity Karfíková (2012), Grace and the Will According to Augustine, 94
new person deSilva (2022), Ephesians, 180
nous (mind,reason) as bodily Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 246
novelty (charge of ) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 150
old age Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12, 81
oracles/sayings [logia (montanist) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114
original sin Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 591
paraenesis (moral exhortation),and transmission of pneuma Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 168
paraenesis (moral exhortation),its stoic character Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231
paraenesis (moral exhortation) Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 79
passions Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 61, 62
paul,and apocalyptic drama Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 61, 62
paul,and auctoritas Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59, 60, 61, 62
paul,and baptism Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61, 62
paul,and faith of christ Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
paul,and guilt Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
paul,and paraenesis Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 62
paul,and pros¯opopoiia Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59, 60
paul,and slavery Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 51, 52, 59, 60, 61, 62
paul,and stoicism Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 62; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 112
paul,and textual first-person Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 51, 52, 62
paul,and the self Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59, 60, 61
paul,anthropology of Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59, 60, 61
paul,attitude of to the law Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 155
paul,on god Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 112
paul,on law Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 212
paul,on predestination/predetermination (προόρισις) Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 112
paul,on slavery Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 112
paul,on spirit (πνεῦμα) Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 112
paul,on the law and virtue Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 256
paul,pauline corpus Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
paul,prayers of deSilva (2022), Ephesians, 180
paul Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 112; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 253; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 140, 192; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 159
paul (apostle) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 385
paul (the apostle) Karfíková (2012), Grace and the Will According to Augustine, 60, 94, 235
pauline texts Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12, 192
pauline theology,deutero/ps.-pauline notions and writings Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
pauline theology,eschatology Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
pauline writings,romans Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
pauline writings Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
pax,peace Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 636
pelagians Karfíková (2012), Grace and the Will According to Augustine, 235, 303, 310
pelagius xxvi Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 438, 484, 493, 494, 495, 611, 612
penitence,penitent,repentance Karfíková (2012), Grace and the Will According to Augustine, 60
per fidem iesu christi Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437, 611
peter (the apostle) Karfíková (2012), Grace and the Will According to Augustine, 235
philosopher Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
philosophy Keener(2005), First-Second Corinthians, 177
phusis,and law in opposition Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 256
physical terms,and cognitive ones Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 179
plato,on humans Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 112
plato,phaedrus Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
plato/platonism,christian platonism Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
plato/platonism,middle platonism Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
plato/platonism Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401
plato Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 487; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231
platonic,platonists Karfíková (2012), Grace and the Will According to Augustine, 94
platonism,middle Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
platonism Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
pleasure Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 159
plutarch Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
pneuma (spirit) in paul,and habitus Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 168
pneuma (spirit) in paul,and prayer Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231
pneuma (spirit) in paul,as a material phenomenon in paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 71
pneuma (spirit) in paul,as arriving in the bodies of believers Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 71
pneuma (spirit) in paul,as having a cognitive function Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 77, 78, 79
pneuma (spirit) in paul,how received? Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 71
pneuma (spirit) in paul,transmission of in paraenesis Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 168
polysemische bedeutung Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 437
ponticianus Karfíková (2012), Grace and the Will According to Augustine, 94
practice,and body Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 179
praeceptum Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 486
prayer,and pneuma Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 231
preaching Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 734
predestination (προόρισις),paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 112
pregnancy Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12
principles third Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 95
promise Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
prophetess,prophetesses Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 114
prosopopoiia Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 52
protestantism,assault on allegory Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 234
psychic Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12
rationality of torah,in rabbinic sources Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 256
reason language,used in ancient texts in wider sense Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 112
religion,religious Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
renunciation Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 38
resurrection,of believers Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 95
resurrection Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 290; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 401; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12, 192
resurrection of the body Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 140
revelation Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 81
rhetoric Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 12, 81
righteousness Karfíková (2012), Grace and the Will According to Augustine, 259
ritual practices Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 192