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Tiresias: The Ancient Mediterranean Religions Source Database

Augustine, Commentary On Genesis, 10.25

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

6 results
1. New Testament, John, 3.5 (1st cent. CE - 1st cent. CE)

3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God!
2. Galen, On The Doctrines of Hippocrates And Plato, 4.5.26, 4.5.28 (2nd cent. CE - 3rd cent. CE)

3. Plotinus, Enneads, 3.6.5 (3rd cent. CE - 3rd cent. CE)

4. Augustine, Confessions, 3.7, 9.10 (4th cent. CE - 5th cent. CE)

3.7. 12. For I was ignorant as to that which really is, and was, as it were, violently moved to give my support to foolish deceivers, when they asked me, Whence is evil? - and, Is God limited by a bodily shape, and has He hairs and nails?- and, Are they to be esteemed righteous who had many wives at once and did kill men, and sacrificed living creatures? 1 Kings 18:40 At which things I, in my ignorance, was much disturbed, and, retreating from the truth, I appeared to myself to be going towards it; because as yet I knew not that evil was naught but a privation of good, until in the end it ceases altogether to be; which how should I see, the sight of whose eyes saw no further than bodies, and of my mind no further than a phantasm? And I knew not God to be a Spirit, John 4:24 not one who has parts extended in length and breadth, nor whose being was bulk; for every bulk is less in a part than in the whole, and, if it be infinite, it must be less in such part as is limited by a certain space than in its infinity; and cannot be wholly everywhere, as Spirit, as God is. And what that should be in us, by which we were like God, and might rightly in Scripture be said to be after the image of God, I was entirely ignorant. 13. Nor had I knowledge of that true inner righteousness, which does not judge according to custom, but out of the most perfect law of God Almighty, by which the manners of places and times were adapted to those places and times - being itself the while the same always and everywhere, not one thing in one place, and another in another; according to which Abraham, and Isaac, and Jacob, and Moses, and David, and all those commended by the mouth of God were righteous, Hebrews 11:8-40 but were judged unrighteous by foolish men, judging out of man's judgment, 1 Corinthians 4:3 and gauging by the petty standard of their own manners the manners of the whole human race. Like as if in an armoury, one knowing not what were adapted to the several members should put greaves on his head, or boot himself with a helmet, and then complain because they would not fit. Or as if, on some day when in the afternoon business was forbidden, one were to fume at not being allowed to sell as it was lawful to him in the forenoon. Or when in some house he sees a servant take something in his hand which the butler is not permitted to touch, or something done behind a stable which would be prohibited in the dining-room, and should be indigt that in one house, and one family, the same thing is not distributed everywhere to all. Such are they who cannot endure to hear something to have been lawful for righteous men in former times which is not so now; or that God, for certain temporal reasons, commanded them one thing, and these another, but both obeying the same righteousness; though they see, in one man, one day, and one house, different things to be fit for different members, and a thing which was formerly lawful after a time unlawful - that permitted or commanded in one corner, which done in another is justly prohibited and punished. Is justice, then, various and changeable? Nay, but the times over which she presides are not all alike, because they are times. But men, whose days upon the earth are few, Job 14:1 because by their own perception they cannot harmonize the causes of former ages and other nations, of which they had no experience, with these of which they have experience, though in one and the same body, day, or family, they can readily see what is suitable for each member, season, part, and person - to the one they take exception, to the other they submit. 14. These things I then knew not, nor observed. They met my eyes on every side, and I saw them not. I composed poems, in which it was not permitted me to place every foot everywhere, but in one metre one way, and in another, nor even in any one verse the same foot in all places. Yet the art itself by which I composed had not different principles for these different cases, but comprised all in one. Still I saw not how that righteousness, which good and holy men submitted to, far more excellently and sublimely comprehended in one all those things which God commanded, and in no part varied, though in varying times it did not prescribe all things at once, but distributed and enjoined what was proper for each. And I, being blind, blamed those pious fathers, not only for making use of present things as God commanded and inspired them to do, but also for foreshowing things to come as God was revealing them. 9.10. 23. As the day now approached on which she was to depart this life (which day Thou knew, we did not), it fell out - Thou, as I believe, by Your secret ways arranging it - that she and I stood alone, leaning in a certain window, from which the garden of the house we occupied at Ostia could be seen; at which place, removed from the crowd, we were resting ourselves for the voyage, after the fatigues of a long journey. We then were conversing alone very pleasantly; and, forgetting those things which are behind, and reaching forth unto those things which are before, Philippians 3:13 we were seeking between ourselves in the presence of the Truth, which You are, of what nature the eternal life of the saints would be, which eye has not seen, nor ear heard, neither has entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Your fountain, the fountain of life, which is with You; that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery. 24. And when our conversation had arrived at that point, that the very highest pleasure of the carnal senses, and that in the very brightest material light, seemed by reason of the sweetness of that life not only not worthy of comparison, but not even of mention, we, lifting ourselves with a more ardent affection towards the Selfsame, did gradually pass through all corporeal things, and even the heaven itself, whence sun, and moon, and stars shine upon the earth; yea, we soared higher yet by inward musing, and discoursing, and admiring Your works; and we came to our own minds, and went beyond them, that we might advance as high as that region of unfailing plenty, where You feed Israel for ever with the food of truth, and where life is that Wisdom by whom all these things are made, both which have been, and which are to come; and she is not made, but is as she has been, and so shall ever be; yea, rather, to have been, and to be hereafter, are not in her, but only to be, seeing she is eternal, for to have been and to be hereafter are not eternal. And while we were thus speaking, and straining after her, we slightly touched her with the whole effort of our heart; and we sighed, and there left bound the first-fruits of the Spirit; Romans 8:23 and returned to the noise of our own mouth, where the word uttered has both beginning and end. And what is like Your Word, our Lord, who remains in Himself without becoming old, and makes all things new? Wisdom 7:27 25. We were saying, then, If to any man the tumult of the flesh were silenced - silenced the phantasies of earth, waters, and air - silenced, too, the poles; yea, the very soul be silenced to herself, and go beyond herself by not thinking of herself - silenced fancies and imaginary revelations, every tongue, and every sign, and whatsoever exists by passing away, since, if any could hearken, all these say, We created not ourselves, but were created by Him who abides for ever: If, having uttered this, they now should be silenced, having only quickened our ears to Him who created them, and He alone speak not by them, but by Himself, that we may hear His word, not by fleshly tongue, nor angelic voice, nor sound of thunder, nor the obscurity of a similitude, but might hear Him - Him whom in these we love- without these, like as we two now strained ourselves, and with rapid thought touched on that Eternal Wisdom which remains over all. If this could be sustained, and other visions of a far different kind be withdrawn, and this one ravish, and absorb, and envelope its beholder amid these inward joys, so that his life might be eternally like that one moment of knowledge which we now sighed after, were not this Enter into the joy of Your Lord? Matthew 25:21 And when shall that be? When we shall all rise again; but all shall not be changed. 26. Such things was I saying; and if not after this manner, and in these words, yet, Lord, You know, that in that day when we were talking thus, this world with all its delights grew contemptible to us, even while we spoke. Then said my mother, Son, for myself, I have no longer any pleasure in anything in this life. What I want here further, and why I am here, I know not, now that my hopes in this world are satisfied. There was indeed one thing for which I wished to tarry a little in this life, and that was that I might see you a Catholic Christian before I died. My God has exceeded this abundantly, so that I see you despising all earthly felicity, made His servant - what do I here?
5. Augustine, The City of God, 10-16, 2-9, 1 (4th cent. CE - 5th cent. CE)

6. Augustine, Letters, 148 (7th cent. CE - 7th cent. CE)

Subjects of this text:

subject book bibliographic info
anima/soul,traducianism Wilson (2018) 167
anima/soul Wilson (2018) 150, 167
attention,emotion can fade through lack of attention,as well as through change of judgement Sorabji (2000) 115
augustine,imagery impedes mystical experience and knowledge of god Sorabji (2000) 115
augustine,sexual dreams involve consent of will Sorabji (2000) 115
augustines works,civ. Wilson (2018) 150
augustines works,gen. litt. Wilson (2018) 150, 167
augustines works,retract. vii Wilson (2018) 150
baptism,water baptism Wilson (2018) 150, 167
caelestius Wilson (2018) 150
chrysippus,stoic (already in antiquity,views seen as orthodox for stoics tended to be ascribed to chrysippus),roles of the second judgement,explains why distress is misguided even when first judgement is correct,that one's lack of virtue is an evil" Sorabji (2000) 115
damnation,eternal Wilson (2018) 150, 167
dreams,sexual,in augustine Sorabji (2000) 115
emotions,plato,posidonius,galen,without irrational forces in the soul Sorabji (2000) 115
faith/belief,as gods gift Wilson (2018) 150
faith/belief Wilson (2018) 150, 167
free choice/free will,voluntatis arbitrio Wilson (2018) 167
freud Sorabji (2000) 115
galen,platonizing ecletic doctor,praises plato and posidonius Sorabji (2000) 115
holy spirit Wilson (2018) 150
imagery,psychological power of Sorabji (2000) 115
imago dei/image of god Wilson (2018) 150
leningrad codex Wilson (2018) 150
neoplatonism Wilson (2018) 150
nussbaum,martha Sorabji (2000) 115
original sin,augustinian Wilson (2018) 150, 167
original sin,inherited/original guilt Wilson (2018) 150, 167
paedobaptism Wilson (2018) 150, 167
pelagians/pelagianism Wilson (2018) 150
plotinus,neoplatonist,imagery a test of being in love Sorabji (2000) 115
plotinus,neoplatonist,imagery dropped in mystical experience Sorabji (2000) 115
plotinus Wilson (2018) 150
posidonius,stoic,this also explains progressive's lack of distress at not having reached virtue" Sorabji (2000) 115
progressing Sorabji (2000) 115
reatus Wilson (2018) 150, 167
relabelling Sorabji (2000) 115
salvation Wilson (2018) 150, 167
sin,adams sin/fall Wilson (2018) 150, 167
sin,hereditary transmission Wilson (2018) 150, 167
stocker,michael Sorabji (2000) 115
sundara,rajan Sorabji (2000) 115
tertullian Wilson (2018) 167
the will Wilson (2018) 167
therapy,relabelling Sorabji (2000) 115
total depravity/incapacity Wilson (2018) 150
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia)' Sorabji (2000) 115