Tiresias: The Ancient Mediterranean Religions Source Database

9716

Porphyry, Life Of Plotinus, 3

nan Despite his general reluctance to talk of his own life, some few details he did often relate to us in the course of conversation. Thus he told how, at the age of eight, when he was already going to school, he still clung about his nurse and loved to bare her breasts and take suck: one day he was told he was a 'perverted imp', and so was shamed out of the trick. At twenty-seven he was caught by the passion for philosophy: he was directed to the most highly reputed professors to be found at Alexandria; but he used to come from their lectures saddened and discouraged. A friend to whom he opened his heart divined his temperamental craving and suggested Ammonius, whom he had not yet tried. Plotinus went, heard a lecture, and exclaimed to his comrade: 'This was the man I was looking for.' From that day he followed Ammonius continuously, and under his guidance made such progress in philosophy that he became eager to investigate the Persian methods and the system adopted among the Indians. It happened that the Emperor Gordian was at that time preparing his campaign against Persia; Plotinus joined the army and went on the expedition. He was then thirty-eight, for he had passed eleven entire years under Ammonius. When Gordian was killed in Mesopotamia, it was only with great difficulty that Plotinus came off safe to Antioch. At forty, in the reign of Philip, he settled in Rome. Erennius, Origen, and Plotinus had made a compact not to disclose any of the doctrines which Ammonius had revealed to them. Plotinus kept faith, and in all his intercourse with his associates divulged nothing of Ammonius' system. But the compact was broken, first by Erennius and then by Origen following suit: Origen, it is true, put in writing nothing but the treatise On the Spirit-Beings, and in Gallienus' reign that entitled The King the Sole Creator. Plotinus himself remained a long time without writing, but he began to base his Conferences on what he had gathered from his studies under Ammonius. In this way, writing nothing but constantly conferring with a certain group of associates, he passed ten years. He used to encourage his hearers to put questions, a liberty which, as Amelius told me, led to a great deal of wandering and futile talk. Amelius had entered the circle in the third year of Philip's reign, the third, too, of Plotinus' residence in Rome, and remained about him until the first year of Claudius, twenty-four years in all. He had come to Plotinus after an efficient training under Lysimachus: in laborious diligence he surpassed all his contemporaries; for example, he transcribed and arranged nearly all the works of Numenius, and was not far from having most of them off by heart. He also took notes of the Conferences and wrote them out in something like a hundred treatises which he has since presented to Hostilianus Hesychius of Apamea, his adopted son.

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

15 results
1. Hebrew Bible, Genesis, 1.26-1.27 (9th cent. BCE - 3rd cent. BCE) 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them."
2. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE)
3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 30b. none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God.
4. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE) 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life.
5. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE) 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
6. Irenaeus, Refutation of All Heresies, 1.29.1 (2nd cent. CE - 3rd cent. CE)
7. Justin, Dialogue With Trypho, 69 (2nd cent. CE - 2nd cent. CE) 69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief.
8. Philostratus The Athenian, Life of Apollonius, 5, 7, 1 (2nd cent. CE
9. Eusebius of Caesarea, Against Hierocles, 10-12, 2, 35, 4, 8, 1 (3rd cent. CE - 4th cent. CE)
10. Eusebius of Caesarea, Ecclesiastical History, 6.19 (3rd cent. CE - 4th cent. CE)
11. Nag Hammadi, Allogenes, 49.5-49.21, 61.14-61.16 (3rd cent. CE - 3rd cent. CE)
12. Plotinus, Enneads, 1.8, 2.9, 3.8, 3.8.11, 4.8.5, 5.1.1, 5.5, 6.9.4 (3rd cent. CE - 3rd cent. CE)
13. Porphyry, On The Cave of The Nymphs, 32 (3rd cent. CE - 4th cent. CE)
14. Porphyry, Life of Plotinus, 16-18, 20-21, 14 (3rd cent. CE - 4th cent. CE)
15. Augustine, The City of God, 10.32 (4th cent. CE - 5th cent. CE) 10.32. This is the religion which possesses the universal way for delivering the soul; for except by this way, none can be delivered. This is a kind of royal way, which alone leads to a kingdom which does not totter like all temporal dignities, but stands firm on eternal foundations. And when Porphyry says, towards the end of the first book De Regressu Animœ, that no system of doctrine which furnishes the universal way for delivering the soul has as yet been received, either from the truest philosophy, or from the ideas and practices of the Indians, or from the reasoning of the Chald ans, or from any source whatever, and that no historical reading had made him acquainted with that way, he manifestly acknowledges that there is such a way, but that as yet he was not acquainted with it. Nothing of all that he had so laboriously learned concerning the deliverance of the soul, nothing of all that he seemed to others, if not to himself, to know and believe, satisfied him. For he perceived that there was still wanting a commanding authority which it might be right to follow in a matter of such importance. And when he says that he had not learned from any truest philosophy a system which possessed the universal way of the soul's deliverance, he shows plainly enough, as it seems to me, either that the philosophy of which he was a disciple was not the truest, or that it did not comprehend such a way. And how can that be the truest philosophy which does not possess this way? For what else is the universal way of the soul's deliverance than that by which all souls universally are delivered, and without which, therefore, no soul is delivered? And when he says, in addition, or from the ideas and practices of the Indians, or from the reasoning of the Chald ans, or from any source whatever, he declares in the most unequivocal language that this universal way of the soul's deliverance was not embraced in what he had learned either from the Indians or the Chald ans; and yet he could not forbear stating that it was from the Chald ans he had derived these divine oracles of which he makes such frequent mention. What, therefore, does he mean by this universal way of the soul's deliverance, which had not yet been made known by any truest philosophy, or by the doctrinal systems of those nations which were considered to have great insight in things divine, because they indulged more freely in a curious and fanciful science and worship of angels? What is this universal way of which he acknowledges his ignorance, if not a way which does not belong to one nation as its special property, but is common to all, and divinely bestowed? Porphyry, a man of no mediocre abilities, does not question that such a way exists; for he believes that Divine Providence could not have left men destitute of this universal way of delivering the soul. For he does not say that this way does not exist, but that this great boon and assistance has not yet been discovered, and has not come to his knowledge. And no wonder; for Porphyry lived in an age when this universal way of the soul's deliverance - in other words, the Christian religion - was exposed to the persecutions of idolaters and demon-worshippers, and earthly rulers, that the number of martyrs or witnesses for the truth might be completed and consecrated, and that by them proof might be given that we must endure all bodily sufferings in the cause of the holy faith, and for the commendation of the truth. Porphyry, being a witness of these persecutions, concluded that this way was destined to a speedy extinction, and that it, therefore, was not the universal way of the soul's deliverance, and did not see that the very thing that thus moved him, and deterred him from becoming a Christian, contributed to the confirmation and more effectual commendation of our religion. This, then, is the universal way of the soul's deliverance, the way that is granted by the divine compassion to the nations universally. And no nation to which the knowledge of it has already come, or may hereafter come, ought to demand, Why so soon? Or, Why so late?- for the design of Him who sends it is impenetrable by human capacity. This was felt by Porphyry when he confined himself to saying that this gift of God was not yet received, and had not yet come to his knowledge. For though this was so, he did not on that account pronounce that the way it self had no existence. This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, In your seed shall all nations be blessed. Genesis 22:18 He, indeed, was by birth a Chald an; but, that he might receive these great promises, and that there might be propagated from him a seed disposed by angels in the hand of a Mediator, Galatians 3:19 in whom this universal way, thrown open to all nations for the deliverance of the soul, might be found, he was ordered to leave his country, and kindred, and father's house. Then was he himself, first of all, delivered from the Chald an superstitions, and by his obedience worshipped the one true God, whose promises he faithfully trusted. This is the universal way, of which it is said in holy prophecy, God be merciful unto us, and bless us, and cause His face to shine upon us; that Your way may be known upon earth, Your saving health among all nations. And hence, when our Saviour, so long after, had taken flesh of the seed of Abraham, He says of Himself, I am the way, the truth, and the life. John 14:6 This is the universal way, of which so long before it had been predicted, And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Sion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2-3 This way, therefore, is not the property of one, but of all nations. The law and the word of the Lord did not remain in Zion and Jerusalem, but issued thence to be universally diffused. And therefore the Mediator Himself, after His resurrection, says to His alarmed disciples, These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understandings that they might understand the Scriptures, and said to them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. Luke 24:44-47 This is the universal way of the soul's deliverance, which the holy angels and the holy prophets formerly disclosed where they could among the few men who found the grace of God, and especially in the Hebrew nation, whose commonwealth was, as it were, consecrated to prefigure and fore-announce the city of God which was to be gathered from all nations, by their tabernacle, and temple, and priesthood, and sacrifices. In some explicit statements, and in many obscure foreshadowings, this way was declared; but latterly came the Mediator Himself in the flesh, and His blessed apostles, revealing how the grace of the New Testament more openly explained what had been obscurely hinted to preceding generations, in conformity with the relation of the ages of the human race, and as it pleased God in His wisdom to appoint, who also bore them witness with signs and miracles some of which I have cited above. For not only were there visions of angels, and words heard from those heavenly ministrants, but also men of God, armed with the word of simple piety, cast out unclean spirits from the bodies and senses of men, and healed deformities and sicknesses; the wild beasts of earth and sea, the birds of air, iimate things, the elements, the stars, obeyed their divine commands; the powers of hell gave way before them, the dead were restored to life. I say nothing of the miracles peculiar and proper to the Saviour's own person, especially the nativity and the resurrection; in the one of which He wrought only the mystery of a virgin maternity, while in the other He furnished an instance of the resurrection which all shall at last experience. This way purifies the whole man, and prepares the mortal in all his parts for immortality. For, to prevent us from seeking for one purgation for the part which Porphyry calls intellectual, and another for the part he calls spiritual, and another for the body itself, our most mighty and truthful Purifier and Saviour assumed the whole human nature. Except by this way, which has been present among men both during the period of the promises and of the proclamation of their fulfillment, no man has been delivered, no man is delivered, no man shall be delivered. As to Porphyry's statement that the universal way of the soul's deliverance had not yet come to his knowledge by any acquaintance he had with history, I would ask, what more remarkable history can be found than that which has taken possession of the whole world by its authoritative voice? Or what more trustworthy than that which narrates past events, and predicts the future with equal clearness, and in the unfulfilled predictions of which we are constrained to believe by those that are already fulfilled? For neither Porphyry nor any Platonists can despise divination and prediction, even of things that pertain to this life and earthly matters, though they justly despise ordinary soothsaying and the divination that is connected with magical arts. They deny that these are the predictions of great men, or are to be considered important, and they are right; for they are founded, either on the foresight of subsidiary causes, as to a professional eye much of the course of a disease is foreseen by certain pre-monitory symptoms, or the unclean demons predict what they have resolved to do, that they may thus work upon the thoughts and desires of the wicked with an appearance of authority, and incline human frailty to imitate their impure actions. It is not such things that the saints who walk in the universal way care to predict as important, although, for the purpose of commending the faith, they knew and often predicted even such things as could not be detected by human observation, nor be readily verified by experience. But there were other truly important and divine events which they predicted, in so far as it was given them to know the will of God. For the incarnation of Christ, and all those important marvels that were accomplished in Him, and done in His name; the repentance of men and the conversion of their wills to God; the remission of sins, the grace of righteousness, the faith of the pious, and the multitudes in all parts of the world who believe in the true divinity; the overthrow of idolatry and demon worship, and the testing of the faithful by trials; the purification of those who persevered, and their deliverance from all evil; the day of judgment, the resurrection of the dead, the eternal damnation of the community of the ungodly, and the eternal kingdom of the most glorious city of God, ever-blessed in the enjoyment of the vision of God - these things were predicted and promised in the Scriptures of this way; and of these we see so many fulfilled, that we justly and piously trust that the rest will also come to pass. As for those who do not believe, and consequently do not understand, that this is the way which leads straight to the vision of God and to eternal fellowship with Him, according to the true predictions and statements of the Holy Scriptures, they may storm at our position, but they cannot storm it. And therefore, in these ten books, though not meeting, I dare say, the expectation of some, yet I have, as the true God and Lord has vouchsafed to aid me, satisfied the desire of certain persons, by refuting the objections of the ungodly, who prefer their own gods to the Founder of the holy city, about which we undertook to speak. of these ten books, the first five were directed against those who think we should worship the gods for the sake of the blessings of this life, and the second five against those who think we should worship them for the sake of the life which is to be after death. And now, in fulfillment of the promise I made in the first book, I shall go on to say, as God shall aid me, what I think needs to be said regarding the origin, history, and deserved ends of the two cities, which, as already remarked, are in this world commingled and implicated with one another.

Subjects of this text:

subject	book bibliographic info
albinus	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
alcinous	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
alexander of aphrodisias	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 26
alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
allegory / allegoresis	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195
amelius	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
ammonius	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 26
ammonius saccas	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
anonymous commentary on platos parmenides	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
apuleius	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
authority, oral-traditional	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
authority, pagan sources, decline of non-intellectual authority in	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
authority	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
being	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
creation	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
creator	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
cronus	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
death	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195
deity, deities	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195
demiurge	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
double negation in the parmenides	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
enneads as founder of neoplatonism	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
evil	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
exegesis	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
fall, of the soul	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
father, fatherhood'	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 370
gerson, lloyd	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
gnostic, gnosticism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404
gnosticism/gnostics	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
god, third	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
god	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
good	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
iamblichus influence on proclus	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
ideas	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
ignorance, learned	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
image (εἰκών)	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
indeterminism/antideterminism	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 26
intellect, triad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404
intellect	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
intelligible, archetype, object	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
jesus	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195
johannine, christology	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403
johannine, prologue	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
john, gospel of	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195
king, platos	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
later commentaries on	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
life, likeness	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
life, noetic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404
logos (λόγος)	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195
longinus	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
marius victorinus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
matter, sensible	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
mind, triad, nous	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404
monism, monistic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403
mystical ascent/union/vision	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
myth	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195
nag hammadi	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
neopythagoreanism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
noetic triad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404
numenius	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403
numenius of apamea	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
one-being, platonic, plotinian	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
oral-traditional authority, decline of, in pagan sources	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
parmenides	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
philosophical opposition (to christianity)	Esler, The Early Christian World (2000) 863
philosophy/philosophical schools, oral tradition, collapse of	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190
plato, interpretation of	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
plotinus, school of	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
plotinus	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190; Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 26; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
plutarch	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 26; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
plutarch of athens	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
porphyry	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 190; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
predestination (προόρισις), principle of alternative possibilities	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 26
proclus, commentary on platos parmenides	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
proclus	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
relevation from god (theoi, θεοί\u200e)	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
rome, city	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
sethian platonizing gnosticism/gnostics	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
sethians	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404
soul, individual	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
soul	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
stoic, stoicism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403, 404
theodorus of asine	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
triad, father-mother-son	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 403
truth	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
unio mystica	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
universe	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 330
valentinians, valentinianism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 404
world soul	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195
zostrianos	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 37
λόγος	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195