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Tiresias: The Ancient Mediterranean Religions Source Database

Seneca The Younger, De Constantia Sapientis, 8.2

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

9 results
1. Cicero, On Laws, 1.25 (2nd cent. BCE - 1st cent. BCE)

2. Cicero, On The Nature of The Gods, 2.153 (2nd cent. BCE - 1st cent. BCE)

2.153. Then moreover hasn't man's reason penetrated even to the sky? We alone of living creatures know the risings and settings and the courses of the stars, the human race has set limits to the day, the month and the year, and has learnt the eclipses of the sun and moon and foretold for all future time their occurrence, their extent and their dates. And contemplating the heavenly bodies the mind arrives at a knowledge of the gods, from which arises piety, with its comrades justice and the rest of the virtues, the sources of a life of happiness that vies with and resembles the divine existence and leaves us inferior to the celestial beings in nothing else save immortality, which is immaterial for happiness. I think that my exposition of these matters has been sufficient to prove how widely man's nature surpasses all other living creatures; and this should make it clear that neither such a conformation and arrangement of the members nor such power of mind and intellect can possibly have been created by chance.
3. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)

4. Seneca The Younger, De Providentia (Dialogorum Liber I), 6.6 (1st cent. CE - 1st cent. CE)

5. Seneca The Younger, Letters, 59.14, 73.13-73.14 (1st cent. CE - 1st cent. CE)

6. Aelius Aristides, Orations, 48-50, 47 (2nd cent. CE - 2nd cent. CE)

7. Origen, Against Celsus, 4.29, 6.48 (3rd cent. CE - 3rd cent. CE)

4.29. But Celsus perhaps has misunderstood certain of those whom he has termed worms, when they affirm that God exists, and that we are next to Him. And he acts like those who would find fault with an entire sect of philosophers, on account of certain words uttered by some rash youth who, after a three days' attendance upon the lectures of a philosopher, should exalt himself above other people as inferior to himself, and devoid of philosophy. For we know that there are many creatures more honourable than man; and we have read that God stands in the congregation of gods, but of gods who are not worshipped by the nations, for all the gods of the nations are idols. We have read also, that God, standing in the congregation of the gods, judges among the gods. We know, moreover, that though there be that are called gods, whether in heaven or in earth (as there be gods many and lords many), but to us there is one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him. And we know that in this way the angels are superior to men; so that men, when made perfect, become like the angels. For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven, and also become equal to the angels. We know, too, that in the arrangement of the universe there are certain beings termed thrones, and others dominions, and others powers, and others principalities; and we see that we men, who are far inferior to these, may entertain the hope that by a virtuous life, and by acting in all things agreeably to reason, we may rise to a likeness with all these. And, lastly, because it does not yet appear what we shall be; but we know that when He shall appear, we shall be like God, and shall see Him as He is. And if any one were to maintain what is asserted by some (either by those who possess intelligence or who do not, but have misconceived sound reason), that God exists, and we are next to Him, I would interpret the word we, by using in its stead, We who act according to reason, or rather, We virtuous, who act according to reason. For, in our opinion, the same virtue belongs to all the blessed, so that the virtue of man and of God is identical. And therefore we are taught to become perfect, as our Father in heaven is perfect. No good and virtuous man, then, is a worm rolling in filth, nor is a pious man an ant, nor a righteous man a frog; nor could one whose soul is enlightened with the bright light of truth be reasonably likened to a bird of the night. 6.48. In the next place, when the philosophers of the Porch, who assert that the virtue of God and man is the same, maintain that the God who is over all things is not happier than their wise man, but that the happiness of both is equal, Celsus neither ridicules nor scoffs at their opinion. If, however, holy Scripture says that the perfect man is joined to and made one with the Very Word by means of virtue, so that we infer that the soul of Jesus is not separated from the first-born of all creation, he laughs at Jesus being called Son of God, not observing what is said of Him with a secret and mystical signification in the holy Scriptures. But that we may win over to the reception of our views those who are willing to accept the inferences which flow from our doctrines, and to be benefited thereby, we say that the holy Scriptures declare the body of Christ, animated by the Son of God, to be the whole Church of God, and the members of this body - considered as a whole - to consist of those who are believers; since, as a soul vivifies and moves the body, which of itself has not the natural power of motion like a living being, so the Word, arousing and moving the whole body, the Church, to befitting action, awakens, moreover, each individual member belonging to the Church, so that they do nothing apart from the Word. Since all this, then, follows by a train of reasoning not to be depreciated, where is the difficulty in maintaining that, as the soul of Jesus is joined in a perfect and inconceivable manner with the very Word, so the person of Jesus, generally speaking, is not separated from the only-begotten and first-born of all creation, and is not a different being from Him? But enough here on this subject.
8. Themistius, Orations, None (4th cent. CE - 4th cent. CE)

9. Stoic School, Stoicor. Veter. Fragm., 3.248-3.249

Subjects of this text:

subject book bibliographic info
aelius aristides Jenkyns (2013) 229
arnold,matthew Jenkyns (2013) 229
athena Jenkyns (2013) 229
autarkeia,and the senecan sapiens Bexley (2022) 282, 283
autonomy,and senecan isolationism Bexley (2022) 282, 283
autonomy,and the senecan sapiens Bexley (2022) 282, 283
brutus,marcus Jenkyns (2013) 229
carlyle,thomas Jenkyns (2013) 229
change (metabolē) to wisdom,between opposite states Brouwer (2013) 63
change (metabolē) to wisdom,in physics Brouwer (2013) 63
change (metabolē) to wisdom Brouwer (2013) 63
character,fictional,human qualities of Bexley (2022) 283
christianity Jenkyns (2013) 229
cleanthes,clement of alexandria Brouwer (2013) 63
divinization of emperors Jenkyns (2013) 229
emperors divinized Jenkyns (2013) 229
epicureanism Jenkyns (2013) 229
freedom,in senecan stoicism Bexley (2022) 282, 283
gods,emperors divinized Jenkyns (2013) 229
identity,and freedom/self-determination Bexley (2022) 282, 283
isolation,and the senecan sapiens Bexley (2022) 282, 283
jupiter,and the sapiens Bexley (2022) 282, 283
plato Jenkyns (2013) 229
plutarch Brouwer (2013) 63
religions,roman,emperors divinized Jenkyns (2013) 229
religions,roman Jenkyns (2013) 229
sage,as divine' Brouwer (2013) 63
sapiens,and contingency Bexley (2022) 282, 283
sapiens,and divinity Bexley (2022) 282, 283
sapiens,and invulnerability Bexley (2022) 282, 283
sapiens,and self-sufficiency Bexley (2022) 282, 283
sapiens,isolation of Bexley (2022) 282, 283
socrates Jenkyns (2013) 229
stoicism,and freedom Bexley (2022) 282, 283
stoicism,and isolation Bexley (2022) 282, 283
virtus Bexley (2022) 283
zeus Brouwer (2013) 63