Tiresias: The Ancient Mediterranean Religions Source Database

8253

New Testament, Romans, 7.23
βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με [ἐν] τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.

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64 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, 2.25, 3.7, 15.18, 17.2, 17.7, 17.19 (9th cent. BCE - 3rd cent. BCE) 2.25. וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃ 3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 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׃ 2.25. And they were both naked, the man and his wife, and were not ashamed." 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles." 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, 25.1-25.5, 25.12-25.13 (9th cent. BCE - 3rd cent. BCE) 25.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 25.1. וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃ 25.2. וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃ 25.3. וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃ 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 25.5. וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃ 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׃ 25.1. And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab." 25.2. And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods." 25.3. And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel." 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’" 25.5. And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’" 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, 115.15, 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׃ 115.15. בְּרוּכִים אַתֶּם לַיהוָה עֹשֵׂה שָׁמַיִם וָאָרֶץ׃ 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:" 115.15. Blessed be ye of the LORD Who made heaven and earth." 143.2. And enter not into judgment with Thy servant; For in Thy sight shall no man living be justified."
5. Hebrew Bible, 1 Samuel, 14.14 (8th cent. BCE - 5th cent. BCE) 14.14. וַתְּהִי הַמַּכָּה הָרִאשֹׁנָה אֲשֶׁר הִכָּה יוֹנָתָן וְנֹשֵׂא כֵלָיו כְּעֶשְׂרִים אִישׁ כְּבַחֲצִי מַעֲנָה צֶמֶד שָׂדֶה׃ 14.14. And that first slaughter, which Yonatan and his armour-bearer made, was about twenty men, within as it were half a furrow, which a yoke of oxen might plough."
6. Hebrew Bible, 2 Samuel, 22.31, 23.5 (8th cent. BCE - 5th cent. BCE) 22.31. הָאֵל תָּמִים דַּרְכּוֹ אִמְרַת יְהוָה צְרוּפָה מָגֵן הוּא לְכֹל הַחֹסִים בּוֹ׃ 23.5. כִּי־לֹא־כֵן בֵּיתִי עִם־אֵל כִּי בְרִית עוֹלָם שָׂם לִי עֲרוּכָה בַכֹּל וּשְׁמֻרָה כִּי־כָל־יִשְׁעִי וְכָל־חֵפֶץ כִּי־לֹא יַצְמִיחַ׃ 22.31. As for God, His way is perfect; the word of the Lord is tried: He is a shield to all them that trust in him." 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?"
7. 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."
8. 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."
9. 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."
10. Hebrew Bible, Ecclesiastes, 3.20 (5th cent. BCE - 2nd cent. BCE) 3.20. All go unto one place; all are of the dust, and all return to dust."
11. Plato, Phaedrus, 274c, 274d, 274e, 274b (5th cent. BCE - 4th cent. BCE) 274b. noble objects, no matter what happens to us. Phaedrus. Certainly. Socrates. We have, then, said enough about the art of speaking and that which is no art. Phaedrus. Assuredly. Socrates. But we have still to speak of propriety and impropriety in writing, how it should be done and how it is improper, have we not? Phaedrus. Yes. Socrates. Do you know how you can act or speak about rhetoric so as to please God best? Phaedrus. Not at all; do you?
12. Cicero, Tusculan Disputations, 4.6.12, 4.26.57 (2nd cent. BCE - 1st cent. BCE)
13. Dead Sea Scrolls, 4Q418, 0 (2nd cent. BCE - 1st cent. CE)
14. Dead Sea Scrolls, 4Q444, 0 (2nd cent. BCE - 1st cent. CE)
15. Dead Sea Scrolls, Community Rule, 11.9, 11.12 (2nd cent. BCE - 1st cent. CE)
16. Septuagint, 2 Maccabees, 7.9, 7.11, 7.14, 7.23, 7.29, 14.37-14.46 (2nd cent. BCE - 2nd cent. BCE) 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.' 14.38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.' 14.39. Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;' 14.40. for he thought that by arresting him he would do them an injury. 14.41. When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,' 14.42. preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth. 14.43. But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.' 14.44. But as they quickly drew back, a space opened and he fell in the middle of the empty space.' 14.45. Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,' 14.46. with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.'
17. 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.
18. Septuagint, Wisdom of Solomon, 2.20, 2.24, 8.21, 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. 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 8.21. But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said:
19. Philo of Alexandria, On The Special Laws, 4.80-4.81 (1st cent. BCE - 1st 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
20. Epictetus, Discourses, 3.7.4, 4.1.1 (1st cent. CE - 2nd cent. CE)
21. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
22. New Testament, 1 John, 1.8, 3.9 (1st cent. CE - 1st cent. CE) 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God.
23. New Testament, 1 Corinthians, 1.31, 2.6-2.16, 3.16, 4.7, 4.16-4.18, 6.20, 7.5, 7.23, 7.39-7.40, 8.9, 9.22, 11.23-11.25, 13.9-13.10, 14.2, 14.28, 15.10, 15.25, 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. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 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. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 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. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 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. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me. 15.25. For he mustreign until he has put all his enemies under his feet. 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.
24. 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.
25. 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.
26. New Testament, 2 Corinthians, 3.1-3.9, 3.17, 4.1-4.17, 5.1-5.2, 5.4-5.5, 5.19, 5.21, 12.9, 13.5 (1st cent. CE - 1st cent. CE)
27. New Testament, Acts, 17.28 (1st cent. CE - 2nd cent. CE) 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.'
28. New Testament, James, 1.13-1.15, 3.8, 4.6 (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. 3.8. But nobody can tame the tongue. It is a restless evil, full of deadly poison. 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble.
29. New Testament, Colossians, 1.27, 2.8, 3.5-3.11 (1st cent. CE - 1st cent. CE) 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 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. 3.5. 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.
30. New Testament, Ephesians, 2.3, 2.8-2.9, 2.12, 3.14-3.21, 4.17-4.24 (1st cent. CE - 1st cent. CE) 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 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.
31. New Testament, Galatians, 1.13-1.14, 2.4, 2.15-2.21, 3.10-3.13, 3.19-3.22, 4.2, 4.8-4.10, 4.24-4.25, 4.29, 5.1, 5.16-5.23, 6.2, 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. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 4.2. but isunder guardians and stewards until the day appointed by the father. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 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. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 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. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 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.
32. New Testament, Hebrews, 7.5, 7.16, 7.18, 9.19 (1st cent. CE - 1st cent. CE) 7.5. They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham 7.16. who has been made, not after the law of a fleshly commandment, but after the power of an endless life: 7.18. For there is an annulling of a foregoing commandment because of its weakness and uselessness 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people
33. New Testament, Philippians, 1.9, 1.17, 1.23, 1.25, 2.2, 2.5, 2.17-2.18, 2.27-2.28, 3.1, 3.4-3.11, 4.1, 4.4, 4.10 (1st cent. CE - 1st cent. CE) 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 1.17. but the latter out of love, knowing that I am appointed for the defense of the gospel. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 1.25. Having this confidence, I know that I will remain, yes, and remain with you all, for your progress and joy in the faith 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.5. Have this in your mind, which was also in Christ Jesus 2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. 2.27. For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. 2.28. I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. 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. 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! 4.10. But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.
34. New Testament, Romans, a b c d\n0 "7.18" "7.18" "7 18"\n1 1 1 1 None\n2 1.1 1.1 1 1\n3 1.11 1.11 1 11\n4 1.13 1.13 1 13\n.. ... ... .. ...\n254 9.4 9.4 9 4\n255 9.5 9.5 9 5\n256 9.7 9.7 9 7\n257 9.8 9.8 9 8\n258 9.9 9.9 9 9\n\n[259 rows x 4 columns] (1st cent. CE - 1st cent. CE)
35. New Testament, Titus, 1.12, 3.10-3.11 (1st cent. CE - 1st cent. CE) 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons. 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.
36. New Testament, John, 3.6, 6.63 (1st cent. CE - 1st cent. CE) 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.
37. 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.
38. New Testament, Matthew, 9.24, 17.24-17.27, 19.17, 20.16, 26.41 (1st cent. CE - 1st cent. CE) 9.24. he said to them, "Make room, because the girl isn't dead, but sleeping."They were ridiculing him. 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. 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 20.16. So the last will be first, and the first last. For many are called, but few are chosen. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak.
39. Anon., Sifra, ahare mot 9.13 (2nd cent. CE - 4th cent. CE)
40. Hermas, Mandates, 3.1, 5.1.2, 5.2.5, 6.2.1, 10.2.6, 10.3.2 (2nd cent. CE - 2nd cent. CE)
41. Hermas, Similitudes, 5.6.5, 5.7.2 (2nd cent. CE - 2nd cent. CE)
42. Tertullian, Against Marcion, 5.3.2, 5.3.5 (2nd cent. CE - 3rd cent. CE)
43. Tertullian, On The Veiling of Virgins, 1.1, 4.1 (2nd cent. CE - 3rd cent. CE)
44. Methodius of Olympus, Symposium, 9.2 (3rd cent. CE - 4th cent. CE)
45. Nag Hammadi, The Gospel of Thomas, 3, 5, 53, 70, 87, 29 (3rd cent. CE - 3rd cent. CE)
46. Origen, Commentary On Romans, 5.6.4 (3rd cent. CE - 3rd cent. CE)
47. Origen, Commentary On Romans, 5.6.4 (3rd cent. CE - 3rd cent. CE)
48. Origen, Commentary On Romans, 5.6.4 (3rd cent. CE - 3rd cent. CE)
49. Plotinus, Enneads, 2.3, 2.3.1, 3.1.5-3.1.6 (3rd cent. CE - 3rd cent. CE)
50. Ambrose, Homilies On Luke, 2.56 (4th cent. CE - 4th cent. CE)
51. Augustine, Confessions, 6.13.23, 7.21.27 (4th cent. CE - 5th cent. CE)
52. Augustine, Against Fortunatus, 20-21, 15 (4th cent. CE - 5th cent. CE)
53. Augustine, Against Julian, 3.26.60, 4.3.15, 4.3.21, 4.3.29, 4.8.52, 4.52-4.54 (4th cent. CE - 5th cent. CE)
54. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.2, 1.2.12-1.2.13, 61.7, 66.5, 68.5 (4th cent. CE - 5th cent. CE)
55. Augustine, Commentary On Genesis, 9.3.6, 9.10.18 (4th cent. CE - 5th cent. CE)
56. Augustine, On Genesis Against The Manichaeans, 9.10.18, 11.1.3, 11.31.40-11.31.41 (4th cent. CE - 5th cent. CE)
57. Augustine, De Nuptiis Et Concupiscentia, 1.35, 2.5.15, 2.15 (4th cent. CE - 5th cent. CE)
58. 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)
59. Augustine, De Praedestinatione Sanctorum., 11 (4th cent. CE - 5th cent. CE)
60. Augustine, De Sancta Virginitate, 31.31 (4th cent. CE - 5th cent. CE)
61. Augustine, The City of God, 14.2-14.3, 14.5, 14.16-14.21, 14.26-14.28 (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. 14.16. Although, therefore, lust may have many objects, yet when no object is specified, the word lust usually suggests to the mind the lustful excitement of the organs of generation. And this lust not only takes possession of the whole body and outward members, but also makes itself felt within, and moves the whole man with a passion in which mental emotion is mingled with bodily appetite, so that the pleasure which results is the greatest of all bodily pleasures. So possessing indeed is this pleasure, that at the moment of time in which it is consummated, all mental activity is suspended. What friend of wisdom and holy joys, who, being married, but knowing, as the apostle says, how to possess his vessel in santification and honor, not in the disease of desire, as the Gentiles who know not God, 1 Thessalonians 4:4 would not prefer, if this were possible, to beget children without this lust, so that in this function of begetting offspring the members created for this purpose should not be stimulated by the heat of lust, but should be actuated by his volition, in the same way as his other members serve him for their respective ends? But even those who delight in this pleasure are not moved to it at their own will, whether they confine themselves to lawful or transgress to unlawful pleasures; but sometimes this lust importunes them in spite of themselves, and sometimes fails them when they desire to feel it, so that though lust rages in the mind, it stirs not in the body. Thus, strangely enough, this emotion not only fails to obey the legitimate desire to beget offspring, but also refuses to serve lascivious lust; and though it often opposes its whole combined energy to the soul that resists it, sometimes also it is divided against itself, and while it moves the soul, leaves the body unmoved. 14.17. Justly is shame very specially connected with this lust; justly, too, these members themselves, being moved and restrained not at our will, but by a certain independent autocracy, so to speak, are called shameful. Their condition was different before sin. For as it is written, They were naked and were not ashamed, Genesis 2:25 - not that their nakedness was unknown to them, but because nakedness was not yet shameful, because not yet did lust move those members without the will's consent; not yet did the flesh by its disobedience testify against the disobedience of man. For they were not created blind, as the unenlightened vulgar fancy; for Adam saw the animals to whom he gave names, and of Eve we read, The woman saw that the tree was good for food, and that it was pleasant to the eyes. Genesis 3:6 Their eyes, therefore were open, but were not open to this, that is to say, were not observant so as to recognize what was conferred upon them by the garment of grace, for they had no consciousness of their members warring against their will. But when they were stripped of this grace, that their disobedience might be punished by fit retribution, there began in the movement of their bodily members a shameless novelty which made nakedness indecent: it at once made them observant and made them ashamed. And therefore, after they violated God's command by open transgression, it is written: And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. Genesis 3:7 The eyes of them both were opened, not to see, for already they saw, but to discern between the good they had lost and the evil into which they had fallen. And therefore also the tree itself which they were forbidden to touch was called the tree of the knowledge of good and evil from this circumstance, that if they ate of it it would impart to them this knowledge. For the discomfort of sickness reveals the pleasure of health. They knew, therefore, that they were naked,- naked of that grace which prevented them from being ashamed of bodily nakedness while the law of sin offered no resistance to their mind. And thus they obtained a knowledge which they would have lived in blissful ignorance of, had they, in trustful obedience to God, declined to commit that offense which involved them in the experience of the hurtful effects of unfaithfulness and disobedience. And therefore, being ashamed of the disobedience of their own flesh, which witnessed to their disobedience while it punished it, they sewed fig leaves together, and made themselves aprons, that is, cinctures for their privy parts; for some interpreters have rendered the word by succinctoria. Campestria is, indeed, a Latin word, but it is used of the drawers or aprons used for a similar purpose by the young men who stripped for exercise in the campus; hence those who were so girt were commonly called campestrati. Shame modestly covered that which lust disobediently moved in opposition to the will, which was thus punished for its own disobedience. Consequently all nations, being propagated from that one stock, have so strong an instinct to cover the shameful parts, that some barbarians do not uncover them even in the bath, but wash with their drawers on. In the dark solitudes of India also, though some philosophers go naked, and are therefore called gymnosophists, yet they make an exception in the case of these members and cover them. 14.18. Lust requires for its consummation darkness and secrecy; and this not only when un lawful intercourse is desired, but even such fornication as the earthly city has legalized. Where there is no fear of punishment, these permitted pleasures still shrink from the public eye. Even where provision is made for this lust, secrecy also is provided; and while lust found it easy to remove the prohibitions of law, shamelessness found it impossible to lay aside the veil of retirement. For even shameless men call this shameful; and though they love the pleasure, dare not display it. What! Does not even conjugal intercourse, sanctioned as it is by law for the propagation of children, legitimate and honorable though it be, does it not seek retirement from every eye? Before the bridegroom fondles his bride, does he not exclude the attendants, and even the paranymphs, and such friends as the closest ties have admitted to the bridal chamber? The greatest master of Roman eloquence says, that all right actions wish to be set in the light, i.e., desire to be known. This right action, however, has such a desire to be known, that yet it blushes to be seen. Who does not know what passes between husband and wife that children may be born? Is it not for this purpose that wives are married with such ceremony? And yet, when this well-understood act is gone about for the procreation of children, not even the children themselves, who may already have been born to them, are suffered to be witnesses. This right action seeks the light, in so far as it seeks to be known, but yet dreads being seen. And why so, if not because that which is by nature fitting and decent is so done as to be accompanied with a shame-begetting penalty of sin? 14.19. Hence it is that even the philosophers who have approximated to the truth have avowed that anger and lust are vicious mental emotions, because, even when exercised towards objects which wisdom does not prohibit, they are moved in an ungoverned and inordinate manner, and consequently need the regulation of mind and reason. And they assert that this third part of the mind is posted as it were in a kind of citadel, to give rule to these other parts, so that, while it rules and they serve, man's righteousness is preserved without a breach. These parts, then, which they acknowledge to be vicious even in a wise and temperate man, so that the mind, by its composing and restraining influence, must bridle and recall them from those objects towards which they are unlawfully moved, and give them access to those which the law of wisdom sanctions - that anger, e.g., may be allowed for the enforcement of a just authority, and lust for the duty of propagating offspring - these parts, I say, were not vicious in Paradise before sin, for they were never moved in opposition to a holy will towards any object from which it was necessary that they should be withheld by the restraining bridle of reason. For though now they are moved in this way, and are regulated by a bridling and restraining power, which those who live temperately, justly, and godly exercise, sometimes with ease, and sometimes with greater difficulty, this is not the sound health of nature, but the weakness which results from sin. And how is it that shame does not hide the acts and words dictated by anger or other emotions, as it covers the motions of lust, unless because the members of the body which we employ for accomplishing them are moved, not by the emotions themselves, but by the authority of the consenting will? For he who in his anger rails at or even strikes some one, could not do so were not his tongue and hand moved by the authority of the will, as also they are moved when there is no anger. But the organs of generation are so subjected to the rule of lust, that they have no motion but what it communicates. It is this we are ashamed of; it is this which blushingly hides from the eyes of onlookers. And rather will a man endure a crowd of witnesses when he is unjustly venting his anger on some one, than the eye of one man when he innocently copulates with his wife. 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. 14.21. Far be it, then, from us to suppose that our first parents in Paradise felt that lust which caused them afterwards to blush and hide their nakedness, or that by its means they should have fulfilled the benediction of God, Increase and multiply and replenish the earth; Genesis 1:28 for it was after sin that lust began. It was after sin that our nature, having lost the power it had over the whole body, but not having lost all shame, perceived, noticed, blushed at, and covered it. But that blessing upon marriage, which encouraged them to increase and multiply and replenish the earth, though it continued even after they had sinned, was yet given before they sinned, in order that the procreation of children might be recognized as part of the glory of marriage, and not of the punishment of sin. But now, men being ignorant of the blessedness of Paradise, suppose that children could not have been begotten there in any other way than they know them to be begotten now, i.e., by lust, at which even honorable marriage blushes; some not simply rejecting, but sceptically deriding the divine Scriptures, in which we read that our first parents, after they sinned, were ashamed of their nakedness, and covered it; while others, though they accept and honor Scripture, yet conceive that this expression, Increase and multiply, refers not to carnal fecundity, because a similar expression is used of the soul in the words, You will multiply me with strength in my soul; and so, too, in the words which follow in Genesis, And replenish the earth, and subdue it, they understand by the earth the body which the soul fills with its presence, and which it rules over when it is multiplied in strength. And they hold that children could no more then than now be begotten without lust, which, after sin, was kindled, observed, blushed for, and covered; and even that children would not have been born in Paradise, but only outside of it, as in fact it turned out. For it was after they were expelled from it that they came together to beget children, and begot them. 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? 14.28. Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord. For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience. The one lifts up its head in its own glory; the other says to its God, You are my glory, and the lifter up of mine head. In the one, the princes and the nations it subdues are ruled by the love of ruling; in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all. The one delights in its own strength, represented in the persons of its rulers; the other says to its God, I will love You, O Lord, my strength. And therefore the wise men of the one city, living according to man, have sought for profit to their own bodies or souls, or both, and those who have known God glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise,- that is, glorying in their own wisdom, and being possessed by pride -they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. For they were either leaders or followers of the people in adoring images, and worshipped and served the creature more than the Creator, who is blessed forever. Romans 1:21-25 But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, that God may be all in all. 1 Corinthians 15:28
62. Augustine, Retractiones, 1.23.1, 1.24.2, 1.26.2, 2.1.1 (4th cent. CE - 5th cent. CE)
63. Nemesius, On The Nature of Man, 35 (4th cent. CE - 4th cent. CE)
64. Justinian, Digest, 1.5.4.2 (5th cent. CE - 6th cent. CE)

Subjects of this text:

subject	book bibliographic info
(akratēs) / weakness of the will	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26, 286
(lekta)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
abraham	Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 166, 204
activeness (of converts)	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
adam, in rom. 7, 7-25	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 246
adam-christ typology	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 427, 437, 591
adam	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 591; Karfíková, Grace and the Will According to Augustine (2012) 37; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 241; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150, 193
addition (as theoretical term)	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
admonitio	Karfíková, Grace and the Will According to Augustine (2012) 60
advantage (sumpheron, utilitas)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 211
affiliation	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
akrasia (weakness of will), stoic versus platonic understanding of	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 79
akrasia (weakness of will)	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 77
alexandria	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
allegory, allegorical	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
allegory, allegorical exegesis	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588
allowance, permission (of god or providence)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
ambrose	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
ambrose of milan	Karfíková, Grace and the Will According to Augustine (2012) 60, 93
amore iustitiae	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 489
angels	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 82; Karfíková, Grace and the Will According to Augustine (2012) 125, 316
anger (orgē)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
anima	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
animals	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 12
anthony the hermit	Karfíková, Grace and the Will According to Augustine (2012) 93
anthropology, pauls, is cosmological	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 105
antitheses, marcions	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 253
apatheia (passionlessness)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
aphrodite	Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 298
apistia, apistos	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 150
apostle paul	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 427, 437, 438, 484, 487, 488, 489, 490, 491, 570
apostolikon, marcions	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 253, 257
apostolus	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
arbitrium	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
archons	Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
argument	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
aristotle	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 231; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 155
arriano, contra iulianum	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 277
arriano, de nuptiis et concupiscentia	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271
arriano, on marriage	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271
arriano, on original sin	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271, 277
ascension	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 12
ascent	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
ascetic	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 12, 192
assent (sunkatathesis)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
astrology	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 212
athletics/training	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 211
augustine	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367, 374, 427, 433, 435, 437, 438, 484, 486, 487, 488, 489, 490, 491, 493, 494, 570, 588, 591; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
augustine of hippo	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 52
augustus	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 59
babies and children, suffering of	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 277
bad (evil)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
baptism(al)	Karfíková, Grace and the Will According to Augustine (2012) 316
baptism, effects of	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 277
baptism	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60, 61, 62; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 494, 588, 591
beautiful (kalòw) (as used by titus)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
behavior	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
believer	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
biel, gabriel	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
bion of borysthenes	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
blood, of christ	Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 204
body, connection to sin	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 230
body, passions of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 230, 241
body	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
body (human), xv	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
body (human)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
body of death	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
body of sin, flesh (of christ)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
bonum	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 636; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
boyarin, daniel	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 155
bultmann, rudolf	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
calling	Karfíková, Grace and the Will According to Augustine (2012) 60
calvin, john	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 52
carnal concupiscence, and marriage	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271
carnal concupiscence, usefulness	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 277
caro	Karfíková, Grace and the Will According to Augustine (2012) 235, 302; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
catholic	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
causation / cause	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
celibacy	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 114
character (diathesis, hexis, disposition, stable state)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26, 286
chastity	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 230
choice (hairesis) / choosing (haireisthai)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
choices, freedom of	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
choices	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60, 62
christianity	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
christians, christianity	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 212
chrysippus	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
church	Karfíková, Grace and the Will According to Augustine (2012) 235; Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 298; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
cicero	Karfíková, Grace and the Will According to Augustine (2012) 93; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 159
circumcision	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 374, 484, 486
clothing	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
cognitive terms, and physical ones	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 179
cognitive terms, two sides of same coin	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 179
concupiscentia, concupiscence	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 490, 491, 588, 591, 636; Karfíková, Grace and the Will According to Augustine (2012) 190, 235, 302, 316
confession	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 119
conscious	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
consuetudo, habit	Karfíková, Grace and the Will According to Augustine (2012) 37, 93, 94, 316
contrary, contrariety, opposites	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
conversion, gradual	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
conversion, models/variations	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
conversion, partial	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
conversion, psychological aspects	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
conversion	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
conversion account for paraenetic, fits stoicism better than platonism	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 231
conversion account for paraenetic, purposes	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 164, 167, 168
corpus	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
corruptio, corruptibilis	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
corruption	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
covenant, mosaic	Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 204
covenant	Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 204
creatio ex nihilo	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 299
creation, created or originated things	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
creation, inherent goodness of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 230
cupiditas, concupiscentia	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33, 150
cyprian of carthage	Karfíková, Grace and the Will According to Augustine (2012) 94
damnatio, damnatus	Karfíková, Grace and the Will According to Augustine (2012) 190
david	Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 204
dead sea scrolls	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 239
death, body of death	Karfíková, Grace and the Will According to Augustine (2012) 302
death	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 239; Karfíková, Grace and the Will According to Augustine (2012) 123; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
death (natural, physical)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
death of condemnation	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
decalogue / ten commandments	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 374, 433, 484, 486
deconstruction	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
deeds, works	Karfíková, Grace and the Will According to Augustine (2012) 316
delectatio, delight	Karfíková, Grace and the Will According to Augustine (2012) 125, 235
demonology	Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
demons	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 82
desire	Karfíková, Grace and the Will According to Augustine (2012) 93
desires	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 159
destabilize	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
determinism, determinists, necessity (of nature)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
determinism	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
devil, satan	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
devil	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 241
dialogue, faith of	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60, 61
diatribe	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
dilectio	Karfíková, Grace and the Will According to Augustine (2012) 316
dio chrysostom	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
distress (lupē, grief, pain)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
dodd, b.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 246
donatist, donatism	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367
double aspect	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 78, 79, 179
dunn, j. d. g.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 231
eberhard	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
elect (manichaean)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
election (of god)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
elements	Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
emotions / passions (pathē, pathēmata), good emotions (eupatheiai)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
emotions / passions (pathē, pathēmata)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
enslavement, enslaved	Karfíková, Grace and the Will According to Augustine (2012) 316
epictetus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
esau	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 570
eschatology, eschatological	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
ethics / ethical theory	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26, 286
eve	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150, 193
evil/böse/das böse/malum	Fuhrer and Soldo, Fallibility and Fallibilism in Ancient Philosophy and Literature (2024) 308
evil	Karfíková, Grace and the Will According to Augustine (2012) 37, 302; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 150; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33, 150, 193
exclusive/exclusivity	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
exemplum	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
eyes	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
faith, fides	Karfíková, Grace and the Will According to Augustine (2012) 60, 125
faith	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 166
fall	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 241
false belief / false judgment / false opinion	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
fate (εἱμαρμένη)	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 212
fear (phobos)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
flesh	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 239; Karfíková, Grace and the Will According to Augustine (2012) 37, 235, 302; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 204
fluttering (ptoia)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
forgiveness	Karfíková, Grace and the Will According to Augustine (2012) 60
fortunatus	Karfíková, Grace and the Will According to Augustine (2012) 37; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), of judgment/will (ἐ. προαίρεσις/προαιρέσεως, l. arbitrium/arbitrii)	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 212
free choice (of will), liberum arbitrium	Karfíková, Grace and the Will According to Augustine (2012) 37, 190
freedom, and cognition	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 82
freedom	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 82
freud, sigmund	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 52
frui, (per)frui	Karfíková, Grace and the Will According to Augustine (2012) 94
funeral	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
galen of pergamum	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
gaudeo, gaudium	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
genitals	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
gentile christians / gentile churches	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 385
gesetz	Fuhrer and Soldo, Fallibility and Fallibilism in Ancient Philosophy and Literature (2024) 308
glory, transformation into	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 230
gnosis (knowledge) in paul	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 179
gnostics/gnosticism	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 212
god (theos) ix	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
gods, paul on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 112
gods, valentinians on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 212
good, goodness	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
good (agathos)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 211
good (moral)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
good (the) /goodness/gut/ das gute/güte	Fuhrer and Soldo, Fallibility and Fallibilism in Ancient Philosophy and Literature (2024) 308
gospels	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
grace, carnal concupiscence and	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271
grace, gnade	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
grace	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 150; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
gratia	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
gratis	Karfíková, Grace and the Will According to Augustine (2012) 93, 94
guilt)	Karfíková, Grace and the Will According to Augustine (2012) 190, 316
guilt) , inherited guilt	Karfíková, Grace and the Will According to Augustine (2012) 316
guilt	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 52
gutman, h., as missionary goal	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 164
gymnosophists	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
habits, state (ßjiw)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
handlungstheorie	Fuhrer and Soldo, Fallibility and Fallibilism in Ancient Philosophy and Literature (2024) 308
harmony / symphony / orchestration	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
health (hugieia)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
heart	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
history	Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 204
hodayot (thanksgiving) (	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 239
holy spirit	Karfíková, Grace and the Will According to Augustine (2012) 60, 190; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60; deSilva, Ephesians (2022) 180
homonymy, immortality	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 230
hortatory	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
human nature, human condition	Karfíková, Grace and the Will According to Augustine (2012) 190, 235, 316
humility	Karfíková, Grace and the Will According to Augustine (2012) 125
identity, transformation/change	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
identity	Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 406
ignorance	Karfíková, Grace and the Will According to Augustine (2012) 190
immortality, immortalitas	Karfíková, Grace and the Will According to Augustine (2012) 235
immortality of soul	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 299
immutability, immutable (of god), of soul	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 299
immutability, immutable (of god)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60
impulse (hormē)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
incarnation of the soul), mortal body, body of death, captivity of the body	Karfíková, Grace and the Will According to Augustine (2012) 123, 190, 235, 302, 316
incarnation of the soul), new / spiritual / resurrected body	Karfíková, Grace and the Will According to Augustine (2012) 235, 302
incarnation of the soul)	Karfíková, Grace and the Will According to Augustine (2012) 123
incorporeal generation of christ, of soul	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 299
intellect, intellectus v, intellectus gratiae	Karfíková, Grace and the Will According to Augustine (2012) 94
intellektualismus	Fuhrer and Soldo, Fallibility and Fallibilism in Ancient Philosophy and Literature (2024) 308
interior homo, inner man	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 433, 438, 489, 493, 494, 611, 636
irrational (alogos)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
irrationality of torah, rabbinic responses to	Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 256, 257
isaac	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 159
iustitia, justice	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 437
iustitia dei	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 611, 612
jacob	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 570
jerome	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
jesus christ	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 374, 427, 433, 489, 591, 611, 612; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60, 62; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
jewish practices/torah observance	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 211
jews, jewish, judaism	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60, 62
job	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 490
jovinian/jovinianism	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
jovinian	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
joy (chara)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
judaism	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 374
julian of aeclanum, ad turbantium	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271, 277
julian of aeclanum, enters pelagian controversy	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271, 277
julian of aeclanum, life	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271
julian of eclanum	Karfíková, Grace and the Will According to Augustine (2012) 302, 316; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
justice	Karfíková, Grace and the Will According to Augustine (2012) 60
justice , of god	Karfíková, Grace and the Will According to Augustine (2012) 60
justify, justification	Karfíková, Grace and the Will According to Augustine (2012) 60
kierkegaard, søren	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 52
knowledge	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 239; Karfíková, Grace and the Will According to Augustine (2012) 94
knowledge (epistēmē, gnōsis) / epistemology	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
ku¨mmel, w. g.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 246
law, biblical	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 253, 257
law, old testament	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 21
law, torah	Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
law	Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554; Karfíková, Grace and the Will According to Augustine (2012) 93, 123, 125, 316; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150, 193; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 166, 204
law (mosaic)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 60, 62
law (νομός, θεσμός), paul on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 212
law , of moses	Karfíková, Grace and the Will According to Augustine (2012) 94, 235, 302
law , of sin (in my members)	Karfíková, Grace and the Will According to Augustine (2012) 93, 123, 125, 190, 235, 316
law and prophets	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 253
law in paul	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 385
letter, diatribe	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
lex fidei	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 374, 433, 435, 484, 486, 487
lex operum / factorum	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 374, 433, 435, 437, 486
libero/libertas	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
libido, libidinous	Karfíková, Grace and the Will According to Augustine (2012) 93, 94, 123
libido	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
life	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 239; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 140, 192
light	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
liturgy	Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 204
love	Karfíková, Grace and the Will According to Augustine (2012) 190, 316
love (amorous) / lust (philia, erōs)	Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 286
lust	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150, 193
luther, martin	Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 52
malus, malum	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
manichaeans, manichaeism	Karfíková, Grace and the Will According to Augustine (2012) 37
manichees/manichaeism	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33, 193
marcellinus	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367, 374, 427, 433, 435, 437, 438, 484, 486, 487, 488, 489, 490, 491, 493, 494, 570
marius victorinus	Karfíková, Grace and the Will According to Augustine (2012) 93
marriage/s	Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 114
marriage	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193; Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 271
martyrdom	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 21
mary, mother of jesus	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 193
materialist	Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 12
matter (ïlh)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 299
maturation	Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 38
maximus of tyre	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
mediation	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 316
melchizedek	Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 166
members (bodily)	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150
membrum	Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 150, 193
meritum, merits	Karfíková, Grace and the Will According to Augustine (2012) 60, 125
messalians, messalianism	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 299
metaphorical language	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 82