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Tiresias: The Ancient Mediterranean Religions Source Database



9694
Porphyry, Letter To Marcella, 24


nanNo god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held.


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

11 results
1. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE)

143a. King Zeus, give unto us what is good, whether we pray or pray not; But what is grievous, even if we pray for it, do thou avert. Anth. Pal. 10.108. Soc. So then, to my mind the poet spoke well and soundly; but if you have thought of an answer to his words, do not be silent. Alc. It is difficult, Socrates, to gainsay what has been well spoken: one thing, however, I do observe —how many evils are caused to men by ignorance, when, as it seems, we are beguiled by her not only into doing
2. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

3. Cicero, Tusculan Disputations, 3.77 (2nd cent. BCE - 1st cent. BCE)

3.77. Erit igitur in consolationibus prima medicina docere aut nullum malum esse aut admodum parvum, altera et prius et om. G 1 de communi condicione vitae et proprie, propriae G 1 KVH ( sim. 358, 6 ) si quid sit de ipsius qui maereat disputandum, tertia tertiam H summam esse stultitiam frustra confici maerore, cum intellegas nihil nil G posse profici. nam Cleanthes cleantes X (24 GK 1 ) Cl. fr. 577 quidem sapientem consolatur, qui consolatione non eget. nihil enim enim om. G 1 esse malum, quod turpe non sit, si lugenti persuaseris, non tu illi luctum, sed stultitiam detraxeris; erit... 21 detraxeris ( sine 18 nam... 19 eget) H alienum autem tempus docendi. et tamen non satis mihi videtur vidisse hoc Cleanthes, suscipi aliquando aegritudinem posse ex eo ipso, quod esse summum malum Cleanthes suscipi... 24 Cleanthes om. K Cleanthes del. Ba. sed cf. Va. Op. 2, 130. 409 ipse fateatur. quid enim dicemus, cum Socrates Aisch. Socr. fr. 10 D. Aug. civ. 14, 8 Alcibiadi persuasisset, ut accepimus, eum nihil hominis esse nec quicquam inter Alcibiadem summo loco natum et quemvis baiolum interesse, cum se Alcibiades adflictaret lacrimansque Socrati supplex esset, ut sibi virtutem traderet turpitudinemque depelleret, illam ante dep. add. V 2 —quid dicemus, Cleanthe? acleanthe V (356, 23 cl. in r. V 2 ) o cleanthe Str. p. 58 tum tum ( cf. 356, 23 aliquando)] num edd. aegritudinem X corr. K 1 R c V 1 in illa re, quae aegritudine Alcibiadem adficiebat, mali nihil fuisse?
4. Lucretius Carus, On The Nature of Things, 1.44-1.49, 2.646-2.651, 2.1090-2.1104, 4.12-4.39, 5.76-5.90, 5.110-5.125, 5.129, 5.136, 5.146-5.234, 6.379-6.422 (1st cent. BCE - 1st cent. BCE)

5. New Testament, 1 Corinthians, 13.13 (1st cent. CE - 1st cent. CE)

13.13. But now faith, hope, and love remain-- these three. The greatest of these is love.
6. Diogenes Laertius, Lives of The Philosophers, 10.139 (3rd cent. CE - 3rd cent. CE)

10.139. [A blessed and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness [Elsewhere he says that the gods are discernible by reason alone, some being numerically distinct, while others result uniformly from the continuous influx of similar images directed to the same spot and in human form.]Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.The magnitude of pleasure reaches its limit in the removal of all pain. When pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.
7. Eusebius of Caesarea, Against Hierocles, 2, 4, 1 (3rd cent. CE - 4th cent. CE)

8. Plotinus, Enneads, 1.2.6, 1.4, 1.6, 2.3.1, 2.9.1-2.9.3, 3.2.10, 3.3.4-3.3.5, 3.5.4, 3.9.3, 4.3.5, 4.3.13, 4.4, 4.7.9, 4.8.5, 5.1.1, 5.3.6, 6.8.1-6.8.4 (3rd cent. CE - 3rd cent. CE)

9. Porphyry, Letter To Marcella, 17, 23, 11 (3rd cent. CE - 4th cent. CE)

11. Reason tells us that the Divine is present everywhere and in all men, but that only the mind of the wise man is sanctified as its temple, and God is best honoured by him who knows Him best. And this must naturally be the wise man alone, who in wisdom must honour the Divine, and in wisdom adorn for it a temple in his thought, honouring it with a living statue, the mind moulded in His image.....Now God is not in need of any one, and the wise man is in need of God alone. For no one could become good and noble, unless he knew the goodness and beauty which proceed from the Deity. Nor is any man unhappy, unless he has fitted up his soul as a dwelling-place for evil spirits. To a wise man God gives the authority of a god. And a man is purified by the knowledge of God, and issuing from God, he follows after righteousness. |37
10. Porphyry, Aids To The Study of The Intelligibles, 31 (3rd cent. CE - 4th cent. CE)

11. Proclus, Theologia Platonica ( ), 1.25, 4.9 (5th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
accused of falsity,pagans attack peter and paul Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
anima/soul Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
anticipation of misfortune,recognition that ought to have anticipated Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
apollonius of tyana,connection with the great persecution Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
astrology Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
barnes,t. d. Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
body Dillon and Timotin (2015), Platonic Theories of Prayer, 34
christian,christianity Dillon and Timotin (2015), Platonic Theories of Prayer, 113
compulsion vs. freedom Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
consolation writings,hope of continuation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
contemplation Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194
conversion Dillon and Timotin (2015), Platonic Theories of Prayer, 113
cult Dillon and Timotin (2015), Platonic Theories of Prayer, 113
des places,e. Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25, 139
desire Dillon and Timotin (2015), Platonic Theories of Prayer, 113
detachment Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194
determinism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
diocletian,and religious paganism Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
epicureanism,theology of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
epicureans,hope,value of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
epicurus,on divine kindness Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
evil will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
faith,irrational Dillon and Timotin (2015), Platonic Theories of Prayer, 113
faith Dillon and Timotin (2015), Platonic Theories of Prayer, 113
fate/fatalism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
fear of death,of annihilation Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
fortune (chance) Dillon and Timotin (2015), Platonic Theories of Prayer, 34
free choice/free will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
hadot,pierre Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
hecate Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
hierocles,attacks scripture Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
hierocles,instigator of the persecution Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
hoffmann,ph. Dillon and Timotin (2015), Platonic Theories of Prayer, 113
hope,epicurus Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
hope,neoplatonists Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
hope,stoic reservation qualifies hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
hope (elpis) Dillon and Timotin (2015), Platonic Theories of Prayer, 113
iamblichus,neoplatonist,faith,truth,love,hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
jackson,b.-d. Dillon and Timotin (2015), Platonic Theories of Prayer, 34
justice Dillon and Timotin (2015), Platonic Theories of Prayer, 34
knowledge Dillon and Timotin (2015), Platonic Theories of Prayer, 113
lactantius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
le bonniec Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
life,virtuous Dillon and Timotin (2015), Platonic Theories of Prayer, 113
love,neoplatonist faith,truth,love,hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
love (eros) Dillon and Timotin (2015), Platonic Theories of Prayer, 113
neoplatonism Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
offering Dillon and Timotin (2015), Platonic Theories of Prayer, 34
pan Dillon and Timotin (2015), Platonic Theories of Prayer, 34
past,present,future,hope approved Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
persecutions,of christians,beginning of great persecution' Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
persecutions,of christians,diocletians imperial conference about Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
peter,christian apostle,attacked by pagans Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
plato Dillon and Timotin (2015), Platonic Theories of Prayer, 34; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194
platonism/platonic/platonists Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
platonism Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194
plotinus Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
porphyry,neoplatonist,faith,truth,love,hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
porphyry Dillon and Timotin (2015), Platonic Theories of Prayer, 34, 113; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
prayer,criticism of Dillon and Timotin (2015), Platonic Theories of Prayer, 34, 113
prayer,petitionary Dillon and Timotin (2015), Platonic Theories of Prayer, 34
prayer,souls conversion toward divinity as Dillon and Timotin (2015), Platonic Theories of Prayer, 113
prayer,usefulness of Dillon and Timotin (2015), Platonic Theories of Prayer, 34
proclus,neoplatonist,faith,truth,love,hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
proclus Dillon and Timotin (2015), Platonic Theories of Prayer, 113; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
providence,stoic type Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
providence Dillon and Timotin (2015), Platonic Theories of Prayer, 113
pythagorean,pythagoreanism Dillon and Timotin (2015), Platonic Theories of Prayer, 34
pythagoreans Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194
renunciation Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 194
reservation,in expecting Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
sacrifice Dillon and Timotin (2015), Platonic Theories of Prayer, 34
salvation Dillon and Timotin (2015), Platonic Theories of Prayer, 113
self-determination,αὐτεξούσιον Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
seneca,the younger,stoic,soul may survive for a while Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
seneca,the younger,stoic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
simplicius,repentance,faith,truth,love,hope Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
socrates Dillon and Timotin (2015), Platonic Theories of Prayer, 34
soul,conversion of Dillon and Timotin (2015), Platonic Theories of Prayer, 113
soul,virtues of the Dillon and Timotin (2015), Platonic Theories of Prayer, 34
sovereignty of god Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
stoics,see under individual stoics,esp. chrysippus,whose views came to be seen already in antiquity as stoic orthodoxy,so that,conversely,views seen as orthodox tended to be ascribed to him,soul survives for a while Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
supplication Dillon and Timotin (2015), Platonic Theories of Prayer, 113
the will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
therapy,techniques see esp. Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
therapy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
total depravity/incapacity Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 33
truth Dillon and Timotin (2015), Platonic Theories of Prayer, 113
union (mystical),virtue Dillon and Timotin (2015), Platonic Theories of Prayer, 34, 113
velleius,epicurean philosopher Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 139
vow Dillon and Timotin (2015), Platonic Theories of Prayer, 113
wisdom Dillon and Timotin (2015), Platonic Theories of Prayer, 34, 113
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia) Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 238
zeus Dillon and Timotin (2015), Platonic Theories of Prayer, 34