| 1. Septuagint, Genesis, 6.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 45 |
2. Hebrew Bible, Deuteronomy, 22.5, 28.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 45, 57| 22.5. "לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃", 28.16. "אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃", | 22.5. "A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God.", 28.16. "Cursed shalt thou be in the city, and cursed shalt thou be in the field.", |
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3. Hebrew Bible, Genesis, 1.26-1.28, 2.7, 2.15-2.17, 3.7, 3.23-3.24, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 166, 167; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 404; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 135; Osborne (2001), Irenaeus of Lyons, 234; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 119, 193, 194| 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׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.15. "וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃", 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 2.17. "וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃", 3.7. "וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃", 3.23. "וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃", 3.24. "וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", | 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.", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.15. "And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.", 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 2.17. "but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’", 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.", 3.23. "Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.", 3.24. "So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", |
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4. Hebrew Bible, Job, 1.6-1.7, 28.12-28.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 44, 191| 1.6. "וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃", 1.7. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃", 28.12. "וְהַחָכְמָה מֵאַיִן תִּמָּצֵא וְאֵי זֶה מְקוֹם בִּינָה׃", 28.13. "לֹא־יָדַע אֱנוֹשׁ עֶרְכָּהּ וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים׃", 28.14. "תְּהוֹם אָמַר לֹא בִי־הִיא וְיָם אָמַר אֵין עִמָּדִי׃", 28.15. "לֹא־יֻתַּן סְגוֹר תַּחְתֶּיהָ וְלֹא יִשָּׁקֵל כֶּסֶף מְחִירָהּ׃", 28.16. "לֹא־תְסֻלֶּה בְּכֶתֶם אוֹפִיר בְּשֹׁהַם יָקָר וְסַפִּיר׃", 28.17. "לֹא־יַעַרְכֶנָּה זָהָב וּזְכוֹכִית וּתְמוּרָתָהּ כְּלִי־פָז׃", 28.18. "רָאמוֹת וְגָבִישׁ לֹא יִזָּכֵר וּמֶשֶׁךְ חָכְמָה מִפְּנִינִים׃", 28.19. "לֹא־יַעַרְכֶנָּה פִּטְדַת־כּוּשׁ בְּכֶתֶם טָהוֹר לֹא תְסֻלֶּה׃", | 1.6. "Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them.", 1.7. "And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’", 28.12. "But wisdom, where shall it be found? And where is the place of understanding?", 28.13. "Man knoweth not the price thereof; Neither is it found in the land of the living.", 28.14. "The deep saith: ‘It is not in me’; And the sea saith: ‘It is not with me.’", 28.15. "It cannot be gotten for gold, Neither shall silver be weighed for the price thereof.", 28.16. "It cannot be valued with the gold of Ophir, With the precious onyx, or the sapphire.", 28.17. "Gold and glass cannot equal it; Neither shall the exchange thereof be vessels of fine gold.", 28.18. "No mention shall be made of coral or of crystal; Yea, the price of wisdom is above rubies.", 28.19. "The topaz of Ethiopia shall not equal it, Neither shall it be valued with pure gold.", |
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5. Hebrew Bible, Proverbs, 3.5, 8.10-8.11, 16.16, 20.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 44| 3.5. "בְּטַח אֶל־יְהוָה בְּכָל־לִבֶּךָ וְאֶל־בִּינָתְךָ אַל־תִּשָּׁעֵן׃", 8.11. "כִּי־טוֹבָה חָכְמָה מִפְּנִינִים וְכָל־חֲפָצִים לֹא יִשְׁווּ־בָהּ׃", 16.16. "קְנֹה־חָכְמָה מַה־טּוֹב מֵחָרוּץ וּקְנוֹת בִּינָה נִבְחָר מִכָּסֶף׃", 20.15. "יֵשׁ זָהָב וְרָב־פְּנִינִים וּכְלִי יְקָר שִׂפְתֵי־דָעַת׃", | 3.5. "Trust in the LORD with all thy heart, And lean not upon thine own understanding.", 8.10. "Receive my instruction, and not silver, And knowledge rather than choice gold.", 8.11. "For wisdom is better than rubies, And all things desirable are not to be compared unto her.", 16.16. "How much better is it to get wisdom than gold! Yea, to get understanding is rather to be chosen than silver.", 20.15. "There is gold, and a multitude of rubies; but the lips of knowledge are a precious jewel.", |
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6. Hebrew Bible, Isaiah, 6.1-6.6, 6.9, 45.5-45.6, 46.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •adam, and hearing of sounds before and after the fall •fall, of the devil/angels Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 63; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 119| 6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 6.6. "וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃", 6.9. "וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃", 45.5. "אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃", 45.6. "לְמַעַן יֵדְעוּ מִמִּזְרַח־שֶׁמֶשׁ וּמִמַּעֲרָבָהּ כִּי־אֶפֶס בִּלְעָדָי אֲנִי יְהוָה וְאֵין עוֹד׃", 46.9. "זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃", | 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 6.6. "Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;", 6.9. "And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.", 45.5. "I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;", 45.6. "That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else;", 46.9. "Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;", |
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7. Homer, Iliad, 6.357-6.358, 24.732-24.734 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •troy, the fall of Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 134, 220 | 6.357. / my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 6.358. / my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 24.732. / thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm 24.733. / thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm 24.734. / thou that didst guard it, and keep safe its noble wives and little children. These, I ween, shall soon be riding upon the hollow ships, and I among them; and thou, my child, shalt follow with me to a place where thou shalt labour at unseemly tasks, toiling before the face of some ungentle master, or else some Achaean shall seize thee by the arm |
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| 8. Alcman, Poems, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 9. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •fall, of the devil/angels Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117 |
| 10. Plato, Letters, 2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 183 |
| 11. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 406 |
| 12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 |
| 13. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
14. Hebrew Bible, Zechariah, 3.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191| 3.1. "בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃", 3.1. "וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃", | 3.1. "And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.", |
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| 15. Euripides, Medea, 1019-1032, 1034-1080, 1033 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 113 |
| 16. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 17. Demon Atheniensis, Fragments, 3.25, 35.1-3336. (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 763 |
| 18. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283 |
| 19. Aristotle, Physics, 8.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 8 |
20. Lycophron, Alexandra, 1146-1150, 1230, 1279-1280, 1391-1396, 1464-1465, 34, 52, 69-71, 968, 31 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 113| 31. αἰαῖ, τάλαινα θηλαμών, κεκαυμένη | |
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21. Anon., 1 Enoch, 8.1, 8.2, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 11.1, 11.2, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 12.30, 12.31, 12.32, 12.33, 12.34, 12.35, 12.36, 15.8-16.2, 15.8, 15.9, 15.10, 15.11, 15.12, 16.1, 16.2, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 40.7, 43.1, 43.2-44.1, 43.2, 43.3, 60.6, 60.7, 60.8, 60.9, 60.10, 60.11, 60.12, 60.13, 60.14, 60.15, 60.16, 60.17, 60.18, 60.19, 85, 86, 86.1, 86.2, 86.3, 86.4, 87, 88, 88.1, 88.2, 88.3, 89, 90, 90.24, 91.12, 91.13, 93.9, 93.10, 100.6 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117 | 10.5. in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may |
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22. Cicero, De Finibus, 3.68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 280 | 3.68. Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. |
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| 23. Cicero, On Laws, 1.22.59 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336 |
24. Cicero, On Duties, 1.112, 5.2, 5.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •augustine, novelty of shame after fall shows the insubordination to be a punishment •decline and fall of the roman empire •history of the decline and fall of the roman empire Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 258; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 412| 1.112. Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. | 1.112. Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another [under the same circumstances] a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. |
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| 25. Cicero, Republic, 6.22.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336 |
| 26. Cicero, Letters To His Friends, 6.3.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •decline and fall of the roman empire •history of the decline and fall of the roman empire Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 258 |
27. Cicero, Tusculan Disputations, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197| 3.58. similiter commemorandis exemplis orbitates quoque liberum liberorum V c praedicantur, eorumque, eorum quoque K 1 qui gravius ferunt, luctus aliorum exemplis leniuntur. sic perpessio ceterorum facit, ut ea quae acciderint multo minora maiora ex minora V c quam quanta sint existimata, videantur. ita fit, sensim cogitantibus ut, quantum sit ementita opinio, appareat. atque hoc idem et Telamo ille declarat: ego cum genui et Theseus: futuras mecum commentabar miserias tum morituros scivi et ei rei sustuli add. R 2, moriturum scivi V 3 et Anaxagoras: sciebam me genuisse mortalem. cf. p. 332, 9 sqq. hi enim omnes diu cogitantes de rebus humanis intellegebant eas nequaquam pro opinione volgi esse extimescendas. extimescendas KR 1 existimescendas R c G existimiscendas G 1 e corr. V et mihi quidem videtur idem fere accidere is qui ante meditantur, quod is quibus medetur dies, nisi quod ratio ratio V ratione GKR ( unde in hoc quae- dam 2? ) quaedam sanat illos, hos ipsa natura intellecto eo quod rem continet, illud illud continet X trp. B malum, quod opinatum sit esse maxumum, nequaquam esse tantum, ut vitam beatam possit evertere. | |
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| 28. Dead Sea Scrolls, Aramaic Levi Document, 6.3, 6.6-6.10, 13.1-13.8, 13.11-13.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 44 |
29. Cicero, On The Ends of Good And Evil, 3.68, 5.2, 5.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love, will the wise man fall in love? •decline and fall of the roman empire •history of the decline and fall of the roman empire Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 258; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 280| 3.68. Cum autem ad tuendos conservandosque homines hominem natum esse videamus, consentaneum est huic naturae, ut sapiens velit gerere et administrare rem publicam atque, ut e natura vivat, uxorem adiungere et velle ex ea liberos. ne amores quidem sanctos a sapiente alienos esse arbitrantur. arbitramur BE Cynicorum autem rationem atque vitam alii cadere in sapientem dicunt, si qui qui ARN 1 V quis BEN 2 eius modi forte casus inciderit, ut id faciendum sit, alii nullo modo. 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.5. Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? inquit. an eum locum libenter libenter diligenter R invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? suo enim quisque enim unus quisque BE studio maxime ducitur. Et ille, cum erubuisset: Noli, inquit, ex me quaerere, qui in Phalericum etiam descenderim, quo in loco ad fluctum aiunt declamare solitum Demosthenem, ut fremitum assuesceret voce vincere. modo etiam paulum ad dexteram dextram RN de via declinavi, ut ad Pericli ad Pericli Gz. apicii R ad pericii BE ad peridis ( corr. in periclis) N ad periculis V sepulcrum sepulchrum BEV accederem. quamquam id quidem infinitum est in hac urbe; quacumque enim ingredimur, in aliqua historia vestigium ponimus. | 3.68. Again, since we see that man is designed by nature to safeguard and protect his fellows, it follows from this natural disposition, that the Wise Man should desire to engage in politics and government, and also to live in accordance with nature by taking to himself a wife and desiring to have children by her. Even the passion of love when pure is not thought incompatible with the character of the Stoic sage. As for the principles and habits of the Cynics, some say that these befit the Wise Man, if circumstances should happen to indicate this course of action; but other Stoics reject the Cynic rule unconditionally. 5.2. Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." 5.5. "Well, then," said Piso, "as we all have some association that appeals to us, what is it that interests our young friend Lucius? Does he enjoy visiting the spot where Demosthenes and Aeschines used to fight their battles? For we are all specially influenced by our own favourite study." "Pray don't ask me," answer Lucius with a blush; "I have actually made a pilgrimage down to the Bay of Phalerum, where they say Demosthenes used to practise declaiming on the beach, to learn to pitch his voice so as to overcome an uproar. Also only just now I turned off the road a little way on the right, to visit the tomb of Pericles. Though in fact there is no end to it in this city; wherever we go we tread historic ground." |
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| 30. Anon., Testament of Reuben, 5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 45 |
31. Anon., Jubilees, 4.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 45 | 4.15. And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke. |
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| 32. Anon., Testament of Solomon, 20.16 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191 |
33. Septuagint, Wisdom of Solomon, 2.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fall, the Found in books: Osborne (2001), Irenaeus of Lyons, 216 | 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. |
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| 34. Philodemus of Gadara, De Ira \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 |
| 35. Philo of Alexandria, Allegorical Interpretation, 1.23.72 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 174 |
| 36. Anon., Sibylline Oracles, 3.311 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 113 |
| 37. Andronicus of Rhodes, On Emotions, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281 |
38. Diodorus Siculus, Historical Library, 4.39.2, 4.57.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 190 | 4.39.2. We should add to what has been said about Heracles, that after his apotheosis Zeus persuaded Hera to adopt him as her son and henceforth for all time to cherish him with a mother's love, and this adoption, they say, took place in the following manner. Hera lay upon a bed, and drawing Heracles close to her body then let him fall through her garments to the ground, imitating in this way the actual birth; and this ceremony is observed to this day by the barbarians whenever they wish to adopt a son. 4.57.1. Since we have sufficiently elaborated the history of the Argonauts and the deeds accomplished by Heracles, it may be appropriate also to record, in accordance with the promise we made, the deeds of his sons. |
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| 39. Hirtius, De Bello Gallico Liber Viii, 69.23 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 174, 289 |
40. Lucretius Carus, On The Nature of Things, 4.1084-4.1120 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283| 4.1084. sed leviter poenas frangit Venus inter amorem 4.1085. blandaque refrenat morsus admixta voluptas. 4.1086. namque in eo spes est, unde est ardoris origo, 4.1087. restingui quoque posse ab eodem corpore flammam. 4.1088. quod fieri contra totum natura repugnat; 4.1089. unaque res haec est, cuius quam plurima habemus, 4.1090. tam magis ardescit dira cuppedine pectus. 4.1091. nam cibus atque umor membris adsumitur intus; 4.1092. quae quoniam certas possunt obsidere partis, 4.1093. hoc facile expletur laticum frugumque cupido. 4.1094. ex hominis vero facie pulchroque colore 4.1095. nil datur in corpus praeter simulacra fruendum 4.1096. tenvia; quae vento spes raptast saepe misella. 4.1097. ut bibere in somnis sitiens quom quaerit et umor 4.1098. non datur, ardorem qui membris stinguere possit, 4.1099. sed laticum simulacra petit frustraque laborat 4.1100. in medioque sitit torrenti flumine potans, 4.1101. sic in amore Venus simulacris ludit amantis, 4.1102. nec satiare queunt spectando corpora coram 4.1103. nec manibus quicquam teneris abradere membris 4.1104. possunt errantes incerti corpore toto. 4.1105. denique cum membris conlatis flore fruuntur 4.1106. aetatis, iam cum praesagit gaudia corpus 4.1107. atque in eost Venus ut muliebria conserat arva, 4.1108. adfigunt avide corpus iunguntque salivas 4.1109. oris et inspirant pressantes dentibus ora, 4.1110. ne quiquam, quoniam nihil inde abradere possunt 4.1111. nec penetrare et abire in corpus corpore toto; 4.1112. nam facere inter dum velle et certare videntur. 4.1113. usque adeo cupide in Veneris compagibus haerent, 4.1114. membra voluptatis dum vi labefacta liquescunt. 4.1115. tandem ubi se erupit nervis coniecta cupido, 4.1116. parva fit ardoris violenti pausa parumper. 4.1117. inde redit rabies eadem et furor ille revisit, 4.1118. cum sibi quod cupiant ipsi contingere quaerunt, 4.1119. nec reperire malum id possunt quae machina vincat. 4.1120. usque adeo incerti tabescunt volnere caeco. | |
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| 41. Philo of Alexandria, Questions On Genesis, 1.92 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •fall, of the devil/angels Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 193 |
42. Philo of Alexandria, That God Is Unchangeable, 24 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 174 | 24. for it is really marvellous when any one touches the soul, like a lyre tuned in musical principles, not with sharp and flat sounds, but with an accurate knowledge of contrary tones, and employing only the best, not sounding any too loudly, nor on the other hand letting any be too weak, so as to impair the harmony of the virtues and of those things which are good by nature, and when he, preserving it in an equal condition plays and sings melodiously; |
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43. New Testament, Apocalypse, 2.4-2.5, 2.9, 2.13-2.14, 2.20, 3.4, 3.8, 3.17-3.18, 4.4-4.7, 8.8, 8.10, 9.1, 10.1, 12.4-12.5, 12.9-12.10, 12.12-12.13, 20.2, 20.7, 20.10, 22.2-22.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fall of the watchers •fall, of the devil/angels •fall, the Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 33, 191; Osborne (2001), Irenaeus of Lyons, 216; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117| 2.4. ἀλλὰ ἔχω κατὰ σοῦ ὅτι τὴν ἀγάπην σου τὴν πρώτην ἀφῆκες. 2.5. μνημόνευε οὖν πόθεν πέπτωκες, καὶ μετανόησον καὶ τὰ πρῶτα ἔργα ποίησον· εἰ δὲ μή, ἔρχομαί σοι, καὶ κινήσω τὴν λυχνίαν σου ἐκ τοῦ τόπου αὐτῆς, ἐὰν μὴ μετανοήσῃς. 2.9. Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. 2.13. Οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ Σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντίπας, ὁ μάρτυς μου, ὁ πιστός [μου], ὃς ἀπεκτάνθη παρʼ ὑμῖν, ὅπου ὁ Σατανᾶς κατοικεῖ. 2.14. ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· 2.20. ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 3.4. ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αἰτῶν, καὶ περιπατήσουσιν μετʼ ἐμοῦ ἐν λευκοῖς, ὅτι ἄξιοί εἰσιν. 3.8. Οἶδά σου τὰ ἔργα,— ἰδοὺ δέδωκα ἐνώπιόν σου θύραν ἠνεῳγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὐτήν,— ὅτι μικρὰν ἔχεις δύναμιν, καὶ ἐτήρησάς μου τὸν λόγον, καὶ οὐκ ἠρνήσω τὸ ὄνομά μου. 3.17. ὅτι λέγεις ὅτι Πλούσιός εἰμι καὶπεπλούτηκακαὶ οὐδὲν χρείαν ἔχω, καὶ οὐκ οἶδας ὅτι σὺ εἶ ὁ ταλαίπωρος καὶ ἐλεινὸς καὶ πτωχὸς καὶ τυφλὸς καὶ γυμνός, 3.18. συμβουλεύω σοι ἀγοράσαι παρʼ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς. 4.4. καὶ κυκλόθεν τοῦ θρόνου θρόνοι εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἱματίοις λευκοῖς, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς. 4.5. καὶ ἐκ τοῦ θρόνουἐκπορεύονται ἀστραπαὶ καὶ φωναὶκαὶβρονταί·καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνου, ἅ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, 4.6. καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνηὁμοία κρυστάλλῳ. καὶ ἐν μέσῳ τοῦ θρόνουκαὶκύκλῳ τοῦ θρόνου τέσσερα ζῷα γέμοντα ὀφθαλμῶνἔμπροσθεν καὶ ὄπισθεν· 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· 8.8. Καὶ ὁ δεύτερος ἄγγελος ἐσάλπισεν· καὶὡς ὄροςμέγαπυρὶ καιόμενονἐβλήθη εἰς τὴν θάλασσαν· καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα, 8.10. Καὶ ὁ τρίτος ἄγγελος ἐσάλπισεν· καὶἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρμέγας καιόμενος ὡς λαμπάς, καὶ ἔπεσεν ἐπὶ τὸ τρίτον τῶν ποταμῶν καὶ ἐπὶ τὰς πηγὰς τῶν ὑδάτων. 9.1. Καὶ ὁ πέμπτος ἄγγελος ἐσάλπισεν· καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, καὶ ἐδόθη αὐτῷ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσου· 10.1. Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τὴν κεφαλὴν· αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στύλοι πυρός, 12.4. καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτοντῶν ἀστέρων τοῦ οὐρανοῦ, καὶ ἔβαλεναὐτοὺςεἰς τὴν γῆν.καὶ ὁ δράκων ἔστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ· 12.5. καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. 12.10. καὶ ἤκουσα φωνὴν μεγάλην ἐν τῷ οὐρανῷ λέγουσαν Ἄρτι ἐγένετο ἡ σωτηρία καὶ ἡ δύναμις καὶ ἡ βασιλεία τοῦ θεοῦ ἡμῶν καὶ ἡ ἐξουσία τοῦ χριστοῦ αὐτοῦ, ὅτι ἐβλήθη ὁ κατήγωρ τῶν ἀδελφῶν ἡμῶν, ὁ κατηγορῶν αὐτοὺς ἐνώπιον τοῦ θεοῦ ἡμῶν ἡμέρας καὶ νυκτός· 12.12. διὰ τοῦτο εὐφραίνεσθε, οὐρανοὶ καὶ οἱ ἐν αὐτοῖς σκηνοῦντες· οὐαὶ τὴν γῆν καὶ τὴν θάλασσαν, ὅτι κατέβη ὁ διάβολος πρὸς ὑμᾶς, ἔχων θυμὸν μέγαν, εἰδὼς ὅτι ὀλίγον καιρὸν ἔχει. 12.13. Καὶ ὅτε εἶδεν ὁ δράκων ὅτι ἐβλήθη εἰς τὴν γῆν, ἐδίωξεν τὴν γυναῖκα ἥτις ἔτεκεν τὸν ἄρσενα. 20.2. καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη, 20.7. Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ Σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ, 20.10. καὶ ὁ διάβολος ὁ πλανῶν αὐτοὺς ἐβλήθη εἰς τὴν λίμνην τοῦπυρὸς καὶ θείου,ὅπου καὶ τὸ θηρίον καὶ ὁ ψευδοπροφήτης, καὶ βασανισθήσονται ἡμέρας καὶ νυκτὸς εἰς τοὺς αἰῶνας τῶν αἰώνων. 22.2. ἐν μέσῳτῆς πλατείας αὐτῆς· καὶτοῦ ποταμοῦ ἐντεῦθεν καὶ ἐκεῖθεν ξύλον ζωῆςποιοῦν καρποὺς δώδεκα,κατὰ μῆναἕκαστον ἀποδιδοῦντὸν καρπὸν αὐτοῦ, καὶ τὰ φύλλατοῦ ξύλουεἰς θεραπείαντῶν ἐθνῶν. 22.3. καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, | 2.4. But I have this against you, that you left your first love. 2.5. Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lampstand out of its place, unless you repent. 2.9. "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.13. "I know your works and where you dwell, where Satan's throne is. You hold firmly to my name, and didn't deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 3.4. Nevertheless you have a few names in Sardis that did not defile their garments. They will walk with me in white, for they are worthy. 3.8. "I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn't deny my name. 3.17. Because you say, 'I am rich, and have gotten riches, and have need of nothing;' and don't know that you are the wretched one, miserable, poor, blind, and naked; 3.18. I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 8.8. The second angel sounded, and something like a great burning mountain was thrown into the sea. One third of the sea became blood, 8.10. The third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. 10.1. I saw a mighty angel coming down out of the sky, clothed with a cloud. A rainbow was on his head. His face was like the sun, and his feet like pillars of fire. 12.4. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 12.5. She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.10. I heard a loud voice in heaven, saying, "Now is come the salvation, the power, and the Kingdom of our God, and the authority of his Christ; for the accuser of our brothers has been thrown down, who accuses them before our God day and night. 12.12. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time." 12.13. When the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, 20.7. And after the thousand years, Satan will be released from his prison, 20.10. The devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. They will be tormented day and night forever and ever. 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. |
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44. New Testament, 2 Corinthians, 4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fall, of the devil/angels Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117| 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. | |
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| 45. Epictetus, Enchiridion, 1.14.11-1.14.14, 2.8.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336 |
| 46. Mishnah, Shabbat, a b c d\n0 1.4 173. 1.4 173. 1 4 173 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 174 |
| 47. New Testament, Jude, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191 |
| 48. Epictetus, Discourses, 4.1.15-4.1.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281 |
49. New Testament, 1 Corinthians, 2.6-2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fall, of the devil/angels Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117| 2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· | 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. |
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50. New Testament, Romans, 5.12, 5.19, 9.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fall, the •fall,, of the soul Found in books: Karfíková (2012), Grace and the Will According to Augustine, 219; Osborne (2001), Irenaeus of Lyons, 217, 218| 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 9.11. μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, | 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, |
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| 51. Seneca The Younger, Letters, 116.5, 120.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •love, will the wise man fall in love? •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 280 |
52. New Testament, Luke, 3.23-3.38, 10.18, 15.1-15.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 416; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 193| 3.23. Καὶ αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, Ἰωσήφ τοῦ Ἡλεί 3.24. τοῦ Ματθάτ τοῦ Λευεί τοῦ Μελχεί τοῦ Ἰανναί τοῦ Ἰωσήφ 3.25. τοῦ Ματταθίου τοῦ Ἀμώς τοῦ Ναούμ τοῦ Ἐσλεί τοῦ Ναγγαί 3.26. τοῦ Μαάθ τοῦ Ματταθίου τοῦ Σεμεείν τοῦ Ἰωσήχ τοῦ Ἰωδά 3.27. τοῦ Ἰωανάν τοῦ Ῥησά τοῦ Ζοροβάβελ τοῦ Σαλαθιήλ τοῦ Νηρεί 3.28. τοῦ Μελχεί τοῦ Ἀδδεί τοῦ Κωσάμ τοῦ Ἐλμαδάμ τοῦ Ἤρ 3.29. τοῦ Ἰησοῦ τοῦ Ἐλιέζερ τοῦ Ἰωρείμ τοῦ Μαθθάτ τοῦ Λευεί 3.30. τοῦ Συμεών τοῦ Ἰούδα τοῦ Ἰωσήφ τοῦ Ἰωνάμ τοῦ Ἐλιακείμ 3.31. τοῦ Μελεά τοῦ Μεννά τοῦ Ματταθά τοῦ Ναθάμ τοῦ Δαυείδ 3.32. τοῦ Ἰεσσαί τοῦ Ἰωβήλ τοῦ Βοός τοῦ Σαλά τοῦ Ναασσών 3.33. τοῦ Ἀδμείν τοῦ Ἀρνεί τοῦ Ἑσρών τοῦ Φαρές τοῦ Ἰούδα 3.34. τοῦ Ἰακώβ τοῦ Ἰσαάκ τοῦ Ἀβραάμ τοῦ Θαρά τοῦ Ναχώρ 3.35. τοῦ Σερούχ τοῦ Ῥαγαύ τοῦ Φάλεκ τοῦ Ἔβερ τοῦ Σαλά 3.36. τοῦ Καινάμ τοῦ Ἀρφαξάδ τοῦ Σήμ τοῦ Νῶε τοῦ Λάμεχ 3.37. τοῦ Μαθουσαλά τοῦ Ἑνώχ τοῦ Ἰάρετ τοῦ Μαλελεήλ τοῦ Καινάμ 3.38. τοῦ Ἐνώς τοῦ Σήθ τοῦ Ἀδάμ τοῦ θεοῦ. 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 15.1. Ἦσαν δὲ αὐτῷ ἐγγίζοντες πάντες οἱ τελῶναι καὶ οἱ ἁμαρτωλοὶ ἀκούειν αὐτοῦ. 15.2. καὶ διεγόγγυζον οἵ τε Φαρισαῖοι καὶ οἱ γραμματεῖς λέγοντες ὅτι Οὗτος ἁμαρτωλοὺς προσδέχεται καὶ συνεσθίει αὐτοῖς. 15.3. εἶπεν δὲ πρὸς αὐτοὺς τὴν παραβολὴν ταύτην λέγων 15.4. Τίς ἄνθρωπος ἐξ ὑμῶν ἔχων ἑκατὸν πρόβατα καὶ ἀπολέσας ἐξ αὐτῶν ἓν οὐ καταλείπει τὰ ἐνενήκοντα ἐννέα ἐν τῇ ἐρήμῳ καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό; 15.5. καὶ εὑρὼν ἐπιτίθησιν ἐπὶ τοὺς ὤμους αὐτοῦ χαίρων, 15.6. καὶ ἐλθὼν εἰς τὸν οἶκον συνκαλεῖ τοὺς φίλους καὶ τοὺς γείτονας, λέγων αὐτοῖς Συνχάρητέ μοι ὅτι εὗρον τὸ πρόβατόν μου τὸ ἀπολωλός. 15.7. λέγω ὑμῖν ὅτι οὕτως χαρὰ ἐν τῷ οὐρανῷ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι ἢ ἐπὶ ἐνενήκοντα ἐννέα δικαίοις οἵτινες οὐ χρείαν ἔχουσιν μετανοίας. 15.8. Ἣ τίς γυνὴ δραχμὰς ἔχουσα δέκα, ἐὰν ἀπολέσῃ δραχμὴν μίαν, οὐχὶ ἅπτει λύχνον καὶ σαροῖ τὴν οἰκίαν καὶ ζητεῖ ἐπιμελῶς ἕως οὗ εὕρῃ; 15.9. καὶ εὑροῦσα συνκαλεῖ τὰς φίλας καὶ γείτονας λέγουσα Συνχάρητέ μοι ὅτι εὗρον τὴν δραχμὴν ἣν ἀπώλεσα. 15.10. οὕτως, λέγω ὑμῖν, γίνεται χαρὰ ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι. | 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah, 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim, 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David, 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah, 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3.37. the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cai, 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 15.1. Now all the tax collectors and sinners were coming close to him to hear him. 15.2. The Pharisees and the scribes murmured, saying, "This man welcomes sinners, and eats with them." 15.3. He told them this parable. 15.4. "Which of you men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it? 15.5. When he has found it, he carries it on his shoulders, rejoicing. 15.6. When he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!' 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 15.8. Or what woman, if she had ten drachma coins, if she lost one drachma, wouldn't light a lamp, sweep the house, and seek diligently until she found it? 15.9. When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma which I had lost.' 15.10. Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting." |
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| 53. Anon., The Life of Adam And Eve, 12, 13, 14, 15, 16, 50.1-51.3 (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 193 |
| 54. Plutarch, Cato The Elder, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 781 |
| 55. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 56. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
57. New Testament, John, 1.1-1.18, 2.1-2.11, 3.14-3.15, 8.44, 12.31, 14.30, 16.11, 16.28-16.29, 17.5, 20.11-20.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 404; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 183, 186, 187, 190; Osborne (2001), Irenaeus of Lyons, 216; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117, 206| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3. καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4. καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5. λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7. λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8. καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9. ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος 2.10. καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 3.14. καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, 3.15. ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον. 8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. 12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· 14.30. οὐκέτι πολλὰ λαλήσω μεθʼ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν, 16.11. περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται. 16.28. ἐξῆλθον ἐκ τοῦ πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα. 16.29. Λέγουσιν οἱ μαθηταὶ αὐτοῦ Ἴδε νῦν ἐν παρρησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις. 17.5. καὶ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. 20.11. Μαρία δὲ ἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν παρέκυψεν εἰς τὸ μνημεῖον, 20.12. καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ καὶ ἕνα πρὸς τοῖς ποσίν, ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ. 20.13. καὶ λέγουσιν αὐτῇ ἐκεῖνοι Γύναι, τί κλαίεις; λέγει αὐτοῖς ὅτι Ἦραν τὸν κύριόν μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν. 20.14. ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστίν. 20.15. λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ. 20.16. λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ. 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. | 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. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine." 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5. His mother said to the servants, "Whatever he says to you, do it." 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!" 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 3.15. that whoever believes in him should not perish, but have eternal life. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 14.30. I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 16.11. about judgment, because the prince of this world has been judged. 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father." 16.29. His disciples said to him, "Behold, now you speak plainly, and speak no figures of speech. 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb, 20.12. and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 20.13. They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don't know where they have laid him." 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!" 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" |
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| 58. Plutarch, On Tranquility of Mind, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 59. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281 |
| 60. Polycarp of Smyrna, Letter To The Philippians, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •fall, the Found in books: Osborne (2001), Irenaeus of Lyons, 234 |
| 61. Galen, Commentary On Hippocrates' 'Epidemics Iii', None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 812 |
| 62. Galen, Commentary On Hippocrates' 'Aphorisms', None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 406 |
| 63. Hippolytus, Refutation of All Heresies, 6.52.4.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 415 |
| 64. Galen, On The Doctrines of Hippocrates And Plato, 4.7.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 65. Galen, On The Differences of The Pulses, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 766 |
| 66. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Osborne (2001), Irenaeus of Lyons, 217 |
| 67. Irenaeus, Demonstration of The Apostolic Teaching, 16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fall, the Found in books: Osborne (2001), Irenaeus of Lyons, 216 |
| 68. Sextus, Against The Mathematicians, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281 |
| 69. Marcus Aurelius Emperor of Rome, Meditations, 2.4, 2.9, 2.13, 3.5-3.6, 3.12, 5.10, 5.27, 12.2, 12.26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336 |
| 70. Aelian, Varia Historia, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; apatheia to adam and eve before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 71. Clement of Alexandria, Exhortation To The Greeks, 11.111.1-11.111.3, 12.120.3-12.120.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 136 |
| 72. Numenius of Apamea, Fragments, 57 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 193 |
| 73. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281 |
| 74. Numenius of Apamea, Fragments, 57 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 193 |
| 75. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the •love, will the wise man fall in love? Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 124, 136; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 |
| 76. Alcinous, Handbook of Platonism, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 174 |
| 77. Clement of Alexandria, Miscellanies, 1.17.84, 1.21.105, 2.15.69-2.15.71, 2.16.75, 2.20, 4.4.18, 4.23.150, 7.2.12, 14.60-14.61, 15.62-15.64, 15.66, 15.69-15.71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 407 |
| 78. Nag Hammadi, Zostrianos, 44.1-44.5, 44.17-44.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336, 404 |
| 79. Iamblichus, Protrepticus, 69 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184 |
| 80. Iamblichus, De Communi Mathematica Scientia, 33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184 |
81. Origen, Against Celsus, 1.32, 4.4, 4.92, 4.99192., 6, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 6.38, 6.71, 7.41, 8.53 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 424 | 6.71. Celsus accordingly, as not understanding the doctrine relating to the Spirit of God (for the natural man receives not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned ), weaves together (such a web) as pleases himself, imagining that we, in calling God a Spirit, differ in no respect in this particular from the Stoics among the Greeks, who maintain that God is a Spirit, diffused through all things, and containing all things within Himself. Now the superintendence and providence of God does extend through all things, but not in the way that spirit does, according to the Stoics. Providence indeed contains all things that are its objects, and comprehends them all, but not as a containing body includes its contents, because they also are body, but as a divine power does it comprehend what it contains. According to the philosophers of the Porch, indeed, who assert that principles are corporeal, and who on that account make all things perishable, and who venture even to make the God of all things capable of perishing, the very Word of God, who descends even to the lowest of mankind, would be - did it not appear to them to be too gross an incongruity - nothing else than a corporeal spirit; whereas, in our opinion - who endeavour to demonstrate that the rational soul is superior to all corporeal nature, and that it is an invisible substance, and incorporeal - God the Word, by whom all things were made, who came, in order that all things might be made by the Word, not to men only, but to what are deemed the very lowest of things, under the dominion of nature alone, would be no body. The Stoics, then, may consign all things to destruction by fire; we, however, know of no incorporeal substance that is destructible by fire, nor (do we believe) that the soul of man, or the substance of angels, or of thrones, or dominions, or principalities, or powers, can be dissolved by fire. |
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| 82. Origen, Commentary On Matthew, 13.2.163, 15.24.21, 16.18.144, 17.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 17 |
| 83. Origen, Commentary On Romans, 4.7.29-4.7.32, 5.10.195-5.10.230, 5.10.235-5.10.236 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 424 |
| 84. Origen, Commentary On Romans, 4.7.29-4.7.32, 5.10.195-5.10.230, 5.10.235-5.10.236 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 424 |
| 85. Nag Hammadi, The Hypostasis of The Archons, 87.23-88.10, 87.27, 87.28, 87.29, 89.17, 89.18, 89.19, 89.20, 89.21, 89.22, 89.23, 89.24, 89.25, 89.26, 89.27, 89.28, 89.29, 89.30, 89.31, 91.11, 91.12, 91.31, 91.34-96.28, 92.18, 92.19, 92.20, 92.21, 92.22, 92.23, 92.24, 92.25, 92.26, 92.27, 92.28, 92.29, 92.30, 92.31, 92.32, 94.8, 94.9, 94.10, 94.11, 94.12, 94.13, 94.14, 94.15, 94.16, 94.17, 94.18, 94.19, 94.19-95.13, 94.19-95.5, 95.8, 95.9, 95.10, 95.11, 95.12, 95.13, 95.26, 95.27, 96.3, 96.4, 96.5, 96.6, 96.7, 96.8, 96.9, 96.10, 96.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117 |
86. Porphyry, On Abstinence, 1.32, 1.41, 1.52, 2.45.4, 2.52, 4.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 | 1.32. 32.But this departure [from sense, imagination, and irrationality,] may be effected by violence, and also by persuasion and by reason, through the wasting away, and, as it may be said, oblivion and death of the passions; which, indeed, is the best kind of departure, since it is accomplished without oppressing that from which we are divulsed. For, in sensibles, a divulsion by force is not effected without either a laceration of a part, or a vestige of avulsion. But this separation is introduced by a continual negligence of the passions. And this negligence is produced by an abstinence from those sensible perceptions which excite the passions, and by a persevering attention to intelligibles. And among these passions or perturbations, those which arise from food are to be enumerated. SPAN 1.41. 41.But why should it be requisite that the passions should waste away, that we should die with respect to them, and that this should be daily the subject of our meditation, if it was possible for us, as some assert, to energize according to intellect, though we are at the same time intimately connected with mortal concerns, and this without the intuition of intellect? For intellect sees, and intellect hears [as Epicharmus says]. But if while eating luxuriously, and drinking the sweetest wine, it were possible to be present with immaterial natures, why may not this be frequently effected while you are present with, and are performing things which it is not becoming even to mention? For these passions every where proceed from the boy 18 which is in us. And you certainly will admit that the baser these passions are, the more we are drawn down towards them. For what will be the distinction which ought here to be made, if you admit that to some things it is not possible to be passive, without being present with them, but that you may accomplish other things, at the same time that you are surveying intelligibles? For it is not because some things are apprehended to be base by the multitude, but others not. For all the above mentioned passions are base. So that to the attainment of a life according to intellect, it is requisite to abstain from all these, in the same manner as from venereal concerns. To nature, therefore, but little food must be |34 granted, through the necessity of generation [or of our connexion with a flowing condition of being.] For, where sense and sensible apprehension are, there a departure and separation from the intelligible take place; and by how much stronger the excitation is of the irrational part, by so much the greater is the departure from intellection. For it is not possible for us to he borne along to this place and to that, while we are here, and yet be there, [i.e. be present with an intelligible essence.] For our attentions to things are not effected with a part, but with the whole of ourselves. SPAN 1.52. 52.Again, neither does animal food contribute, but is rather an impediment to health. For health is preserved through those things by which it is recovered. But it is recovered through a most slender and fleshless diet; so that by this also it is preserved. If, however, vegetable food does not contribute to the strength of Milo, nor, in short, to an increase of strength, neither does a philosopher require strength, or an increase of it, if he intends to give himself up to contemplation, and not to an active and intemperate life. But it is not at all wonderful, that the vulgar should fancy that animal food contributes to health; for they also think that sensual enjoyments and venery are preservative of health, none of which benefit anyone; and those that engage in them must be thankful if they are not injured by them. And if many are not of this opinion, it is nothing to us. For neither is any fidelity and constancy in friendship and benevolence to be found among the vulgar; nor are they capable of receiving these, nor of participating of wisdom, or any portion of it which deserves to be mentioned. Neither do they understand what is privately or publicly advantageous; nor are they capable of forming a judgment of depraved and elegant manners, so as to distinguish the one from the other. And, in addition to these things, they are full of insolence and intemperance. On this account, there is no occasion to fear that there will not be those who will feed on animals. |41 SPAN 2.52. 52.Nevertheless, we permit those whose life is rolled about externals, having once acted impiously towards themselves, to be borne along to that which they tend; but we rightly say, that the man who we designate as a philosopher, and who is separated from externals, will not |75 be disturbed by daemons, nor be in want of diviners, nor of the viscera of animals. For he earnestly endeavours to be separated from those things for the sake of which divinations are effected. For he does not betake himself to nuptials, in order that he may molest the diviner about wedlock, or merchandise, or inquiries about a servant, or an increase of property, or any other object of vulgar pursuit. For the subjects of his investigation are not clearly indicated by any diviner or viscera of animals. But he, as we have said, approaching through himself to the [supreme] God, who is established in the true inward parts of himself, receives from thence the precepts of eternal life, tending thither by a conflux of the whole of himself, and instead of a diviner praying that he may become a confabulator of the mighty Jupiter. SPAN 4.20. 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? SPAN |
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| 87. Porphyry, On The Cave of The Nymphs, 195, 21, 23-28, 22 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 185 |
| 88. Origen, Commentary On John, 2.2.18, 6.57451., 10.42.291, 10.37210., 20, 20.11210., 28.6, 28.21.185 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 384 |
| 89. Origen, Commentary On Romans, 4.7.29-4.7.32, 5.10.195-5.10.230, 5.10.235-5.10.236 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 424 |
| 90. Origen, Commentary On The Song of Songs, 2.8.17, 3.13.27, 4.2.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 661 |
| 91. Porphyry, Life of Plotinus, 16, 18, 3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 404 |
| 92. Eusebius of Caesarea, Preparation For The Gospel, 12.17.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 190 |
93. Eusebius of Caesarea, Ecclesiastical History, 5.20, 6.19.5-6.19.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fall, the •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 207; Osborne (2001), Irenaeus of Lyons, 219 | 6.19.5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. 6.19.6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. 6.19.7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. 6.19.8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures. |
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| 94. Porphyry, Aids To The Study of The Intelligibles, 29, 32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 95. Porphyry, On Statues, 195 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 202 |
96. Porphyry, Letter To Marcella, 33, 35, 28 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 | 28. Wherefore the gods too have commanded us |48 to purify ourselves by abstaining from food and from love, bringing those who follow after piety within the law of that nature which they themselves have formed, since everything which transgresses this law is impure and deadly. The multitude, however, fearing simplicity in their mode of life, because of this fear, turn to the pursuits that can best procure riches. And many have attained wealth, and yet not found release from their troubles, but have exchanged them for greater ones. Wherefore philosophers say that nothing is so necessary as to know thoroughly what is unnecessary, and moreover that to be self-sufficing is the greatest of all wealth, and that it is honourable not to ask anything of any man. Wherefore too they exhort us to strive, not to acquire some necessary thing, but rather to remain of good cheer if we have not acquired it. |
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| 97. Plotinus, Enneads, 1.2.6(25-7), 1.2.3(20), 1.2.2(13-18), 1.6, 1.8.15.23, 1.8, 2.3.8.12, 2.3.8.11, 2.3.8.10, 2.3.8.9, 2.3.8.2, 2.3.8.1, 2.3, 2.9, 2.9.8, 2.9.8.11, 2.9.10.18, 2.9.4.8, 2.9.4.7, 2.9.4.6, 2.9.4.9, 2.9.4.11, 2.9.4.10, 2.9.4.3, 2.9.4.2, 2.9.4.1, 2.9.4, 2.9.4.4, 2.9.4.5, 3.1, 3.8.11, 3.8, 3.9, 4.2, 4.3.4, 4.7, 4.8.5, 4.8, 4.9, 5.1.3, 5.1.7.4, 5.1.7.3, 5.1.7.2, 5.1.7.1, 5.1.1, 5.1.9.11, 5.2.2, 5.4, 5.5, 5.9, 6, 6.6, 6.7.36.16, 6.7.36.15, 6.8.21.30, 6.8.21.29, 6.8.21.28, 6.8.21.27, 6.8.21.26, 6.8.21.25, 6.8.21.32, 6.8.21.33, 6.8.21.31, 6.9.10.12, 6.9.10.11, 6.9.10.10, 6.9.3.12, 6.9.3.11, 6.9.4, 6.9.3, 6.9, 7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 98. Lactantius, Deaths of The Persecutors, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 740 |
| 99. Nag Hammadi, The Gospel of Thomas, 114, 36, 42, 11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 265 |
| 100. Nag Hammadi, The Book of Thomas The Contender, 139.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 265 |
| 101. Nag Hammadi, On The Origin of The World, 101.24-102.2, 101.26, 101.27, 101.28, 102.2, 102.3, 102.4, 102.5, 102.6, 102.7, 102.10, 102.11, 102.25, 106.19-107.1, 112.32-114.35, 113.12-114.15, 117.15, 117.16, 117.17, 117.18, 119.16, 119.17, 119.18, 119.19, 121.27, 121.28, 121.29, 121.30, 121.31, 121.32, 121.33, 121.34, 121.35, 123.4, 123.5, 123.6, 123.7, 123.8, 123.9, 123.10, 123.11, 123.12, 123.13, 123.14, 123.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 115, 117 |
| 102. Nag Hammadi, Allogenes, 49.5, 49.6, 49.7, 49.8, 49.9, 49.10, 49.11, 49.12, 49.13, 49.14, 49.15, 49.16, 49.17, 49.18, 49.19, 49.20, 49.21, 59.26-60.12, 61.1, 61.2, 61.3, 61.4, 61.5, 61.6, 61.7, 61.8, 61.9, 61.10, 61.11, 61.12, 61.13, 61.14, 61.15, 61.16, 61.17, 61.18, 61.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 404 |
| 103. Nag Hammadi, A Valentinian Exposition, 30.21-30.25, 31.34-31.36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 418 |
| 104. Origen, Dialogue With Heraclides, 21, 16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 403 |
| 105. Origen, On First Principles, 1.6.3144.148.151.175., 1.6.4, 1.6.1145.193.205., 2.1.1199.219.709., 2.3.1156.160., 2.8.3184., 3.3.6, 3.5.8178.179.247., 4.4.4, 4.4.1, 206.219., 328, 3158.175.211. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 106. Origen, Homilies On Leviticus, 6.2.276-6.2.278 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 663 |
107. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 | 6.2. To begin with, he became a pupil of Gorgias the rhetorician, and hence the rhetorical style that he introduces in his dialogues, and especially in his Truth and in his Exhortations. According to Hermippus he intended at the public gathering for the Isthmian games to discourse on the faults and merits of Athenians, Thebans and Lacedaemonians, but begged to be excused when he saw throngs arriving from those cities.Later on, however, he came into touch with Socrates, and derived so much benefit from him that he used to advise his own disciples to become fellow-pupils with him of Socrates. He lived in the Peiraeus, and every day would tramp the five miles to Athens in order to hear Socrates. From Socrates he learned his hardihood, emulating his disregard of feeling, and thus he inaugurated the Cynic way of life. He demonstrated that pain is a good thing by instancing the great Heracles and Cyrus, drawing the one example from the Greek world and the other from the barbarians. |
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| 108. Origen, Fragments On Psalms 1-150, 119 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 17 |
| 109. Origen, On Jeremiah (Homilies 1-11), 18.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 146 |
| 110. Origen, Homilies On Joshua, 8.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 146 |
| 111. Origen, Selections On Psalms, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 17 |
| 112. Origen, On Prayer, 21.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 174 |
| 113. Athanasius, On The Incarnation, a b c\n0 20 20 20\n1 21 21 21\n2 27 27 27\n3 8-9246. 8 8 \n4 30 30 30\n5 32 32 32\n6 4 4 4 \n7 12 12 12\n8 3 3 3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 249 |
| 114. Athanasius, Defense Against The Arians, 1.51, 2.22, 2.41, 2.58-2.59, 2.65, 2.67-2.70, 2.75-2.76, 3.33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 224, 225, 232, 235 |
115. Lactantius, Divine Institutes, 7.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 8 | 7.23. Therefore they will not be born again, which is impossible, but they will rise again, and be clothed by God with bodies, and will remember their former life, and all its actions; and being placed in the possession of heavenly goods, and enjoying the pleasure of innumerable resources, they will give thanks to God in His immediate presence, because He has destroyed all evil, and because He has raised them to His kingdom and to perpetual life. Respecting which resurrection the philosophers also attempted to speak as corruptly as the poets. For Pythagoras asserted that souls passed into new bodies; but foolishly, that they passed from men into cattle, and from cattle into men; and that he himself was restored from Euphorbus. Chrysippus says better, whom Cicero speaks of as supporting the portico of the Stoics, who, in the books which he wrote concerning providence, when he was speaking of the renewing of the world, introduced these words: But since this is so, it is evident that nothing is impossible, and that we, after our death, when certain periods of time have again come round, are restored to this state in which we now are. But let us return from human to divine things. The Sibyl thus speaks:- For the whole race of mortals is hard to be believed; but when the judgment of the world and of mortals shall now come, which God Himself shall institute, judging the impious and the holy at the same time, then at length He shall send the wicked to darkness in fire. But as many as are holy shall live again on the earth, God giving them at the same time a spirit, and honour, and life.But if not only prophets, but even bards, and poets, and philosophers, agree that there will be a resurrection of the dead, let no one ask of us how this is possible: for no reason can be assigned for divine works; but if from the beginning God formed man in some unspeakable manner, we may believe that the old man can be restored by Him who made the new man. |
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| 116. Origen, Homilies On Luke, 20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 17 |
| 117. Athanasius, Letter To Ammoun, 24-25 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 249 |
| 118. John Chrysostom, In Sanctum Pascha, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 570 |
| 119. Gregory of Nazianzus, In Sanctum Pascha (Orat. 45), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 406 |
| 120. Methodius of Olympus, De Resurrectione, 3.2 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 384 |
| 121. Methodius of Olympus, Symposium, 2.7, 9.1, 9.2270. (4th cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 270 |
| 122. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 33.11, 33.11-34.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283 |
| 123. Evagrius Ponticus, On Evil Thoughts, 25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •augustine, novelty of shame after fall shows the insubordination to be a punishment Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 411 |
| 124. Epiphanius, Panarion, 26.10.1, 34.12.1-34.12.6, 39.5.2-39.5.3, 39.6.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 415; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 193, 194 |
| 125. Evagrius Ponticus, Praktikos, a b c d\n0 49 49 49 0 \n1 82 82 82 0 \n2 56.67 56.67 56 67\n3 1 1 1 0 \n4 78473. 78473. 78473 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 411 |
| 126. Ambrose, Isaac, Or The Soul, 7.61, 8.78-8.79 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 127. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 2.3.3, 3.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 606 |
| 128. Augustine, De Libero Arbitrio, 3.217 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall,, of the soul •fall, the Found in books: Karfíková (2012), Grace and the Will According to Augustine, 39; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 667 |
| 129. Augustine, On The Morals of The Manichaeans, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 663 |
| 130. Augustine, De Ordine Libri Duo, 1.8.24, 1.11.32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 661 |
| 131. Augustine, On The Holy Trinity, 11.2.2, 11.2.5, 11.3.1, 11.3.6, 11.10.17, 14.10.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pride, pride is reason for the fall of men and angels in augustine Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 337 |
| 132. Augustine, Enchiridion, 28.105 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 407 |
133. Augustine, The City of God, 5.11, 9.4-9.5, 14.6, 14.9-14.10, 14.13, 14.17-14.21, 14.23-14.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pride, pride is reason for the fall of men and angels in augustine •aquinas (thomas), emotions before the fall •evagrius, desert father, pride and fall of angels •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies •augustine, novelty of shame after fall shows the insubordination to be a punishment Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 335, 336, 337, 398, 406, 407, 411 | 5.11. Therefore God supreme and true, with His Word and Holy Spirit (which three are one), one God omnipotent, creator and maker of every soul and of every body; by whose gift all are happy who are happy through verity and not through vanity; who made man a rational animal consisting of soul and body, who, when he sinned, neither permitted him to go unpunished, nor left him without mercy; who has given to the good and to the evil, being in common with stones, vegetable life in common with trees, sensuous life in common with brutes, intellectual life in common with angels alone; from whom is every mode, every species, every order; from whom are measure, number, weight; from whom is everything which has an existence in nature, of whatever kind it be, and of whatever value; from whom are the seeds of forms and the forms of seeds, and the motion of seeds and of forms; who gave also to flesh its origin, beauty, health, reproductive fecundity, disposition of members, and the salutary concord of its parts; who also to the irrational soul has given memory, sense, appetite, but to the rational soul, in addition to these, has given intelligence and will; who has not left, not to speak of heaven and earth, angels and men, but not even the entrails of the smallest and most contemptible animal, or the feather of a bird, or the little flower of a plant, or the leaf of a tree, without an harmony, and, as it were, a mutual peace among all its parts - that God can never be believed to have left the kingdoms of men, their dominations and servitudes, outside of the laws of His providence. 9.4. Among the philosophers there are two opinions about these mental emotions, which the Greeks call παθη, while some of our own writers, as Cicero, call them perturbations, some affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by reason, which imposes laws upon them, and so restrains them within necessary bounds. This is the opinion of the Platonists and Aristotelians; for Aristotle was Plato's disciple, and the founder of the Peripatetic school. But others, as the Stoics, are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book De Finibus, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline to apply the term goods to external and bodily advantages, because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, and do not scruple to call these things goods, though in comparison of virtue, which guides our life, they are little and of small esteem. And thus it is obvious that, whether these outward things are called goods or advantages, they are held in the same estimation by both parties, and that in this matter the Stoics are pleasing themselves merely with a novel phraseology. It seems, then, to me that in this question, whether the wise man is subject to mental passions, or wholly free from them, the controversy is one of words rather than of things; for I think that, if the reality and not the mere sound of the words is considered, the Stoics hold precisely the same opinion as the Platonists and Peripatetics. For, omitting for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work entitled Noctes Attic that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was tossed and in danger from a violent storm, the philosopher grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other men. When the tempest had passed over, and as soon as their security gave them freedom to resume their talk, one of the passengers, a rich and luxurious Asiatic, begins to banter the philosopher, and rally him because he had even become pale with fear, while he himself had been unmoved by the impending destruction. But the philosopher availed himself of the reply of Aristippus the Socratic, who, on finding himself similarly bantered by a man of the same character, answered, You had no cause for anxiety for the soul of a profligate debauchee, but I had reason to be alarmed for the soul of Aristippus. The rich man being thus disposed of, Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus the Stoic, in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain impressions made on the soul by external objects which they call phantasi , and that it is not in the power of the soul to determine whether or when it shall be invaded by these. When these impressions are made by alarming and formidable objects, it must needs be that they move the soul even of the wise man, so that for a little he trembles with fear, or is depressed by sadness, these impressions anticipating the work of reason and self-control; but this does not imply that the mind accepts these evil impressions, or approves or consents to them. For this consent is, they think, in a man's power; there being this difference between the mind of the wise man and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which it ought rationally to desire or avoid. This account of what Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but with greater brevity, and, I think, with greater clearness. And if this be true, then there is no difference, or next to none, between the opinion of the Stoics and that of the other philosophers regarding mental passions and perturbations, for both parties agree in maintaining that the mind and reason of the wise man are not subject to these. And perhaps what the Stoics mean by asserting this, is that the wisdom which characterizes the wise man is clouded by no error and sullied by no taint, but, with this reservation that his wisdom remains undisturbed, he is exposed to the impressions which the goods and ills of this life (or, as they prefer to call them, the advantages or disadvantages) make upon them. For we need not say that if that philosopher had thought nothing of those things which he thought he was immediately to lose, life and bodily safety, he would not have been so terrified by his danger as to betray his fear by the pallor of his cheek. Nevertheless, he might suffer this mental disturbance, and yet maintain the fixed persuasion that life and bodily safety, which the violence of the tempest threatened to destroy, are not those good things which make their possessors good, as the possession of righteousness does. But in so far as they persist that we must call them not goods but advantages, they quarrel about words and neglect things. For what difference does it make whether goods or advantages be the better name, while the Stoic no less than the Peripatetic is alarmed at the prospect of losing them, and while, though they name them differently, they hold them in like esteem? Both parties assure us that, if urged to the commission of some immorality or crime by the threatened loss of these goods or advantages, they would prefer to lose such things as preserve bodily comfort and security rather than commit such things as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over them, and, while it refuses its consent and resists them, administers a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says, He stands immovable by tears, Nor tenderest words with pity hears. 9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. 14.13. Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial trangression to cleave to the partner of his life even in a partnership of sin. The wicked deed, then - that is to say, the trangression of eating the forbidden fruit - was committed by persons who were already wicked. That evil fruit Matthew 7:18 could be brought forth only by a corrupt tree. But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that. And therefore the holy Scriptures designate the proud by another name, self-pleasers. For it is good to have the heart lifted up, yet not to one's self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: You cast them down when they lifted up themselves. For he does not say, when they had been lifted up, as if first they were exalted, and then afterwards cast down; but when they lifted up themselves even then they were cast down - that is to say, the very lifting up was already a fall. And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the city of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God. The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, You shall be as gods, Genesis 3:5 which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light - this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, Pride goes before destruction, and before honor is humility; Proverbs 18:12 that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God's prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous. And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, Fill their faces with shame, that they may seek Your name, O Lord; that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory. 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. 14.23. But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. 14.24. The man, then, would have sown the seed, and the woman received it, as need required, the generative organs being moved by the will, not excited by lust. For we move at will not only those members which are furnished with joints of solid bone, as the hands, feet, and fingers, but we move also at will those which are composed of slack and soft nerves: we can put them in motion, or stretch them out, or bend and twist them, or contract and stiffen them, as we do with the muscles of the mouth and face. The lungs, which are the very tenderest of the viscera except the brain, and are therefore carefully sheltered in the cavity of the chest, yet for all purposes of inhaling and exhaling the breath, and of uttering and modulating the voice, are obedient to the will when we breathe, exhale, speak, shout, or sing, just as the bellows obey the smith or the organist. I will not press the fact that some animals have a natural power to move a single spot of the skin with which their whole body is covered, if they have felt on it anything they wish to drive off - a power so great, that by this shivering tremor of the skin they can not only shake off flies that have settled on them, but even spears that have fixed in their flesh. Man, it is true, has not this power; but is this any reason for supposing that God could not give it to such creatures as He wished to possess it? And therefore man himself also might very well have enjoyed absolute power over his members had he not forfeited it by his disobedience; for it was not difficult for God to form him so that what is now moved in his body only by lust should have been moved only at will. We know, too, that some men are differently constituted from others, and have some rare and remarkable faculty of doing with their body what other men can by no effort do, and, indeed, scarcely believe when they hear of others doing. There are persons who can move their ears, either one at a time, or both together. There are some who, without moving the head, can bring the hair down upon the forehead, and move the whole scalp backwards and forwards at pleasure. Some, by lightly pressing their stomach, bring up an incredible quantity and variety of things they have swallowed, and produce whatever they please, quite whole, as if out of a bag. Some so accurately mimic the voices of birds and beasts and other men, that, unless they are seen, the difference cannot be told. Some have such command of their bowels, that they can break wind continuously at pleasure, so as to produce the effect of singing. I myself have known a man who was accustomed to sweat whenever he wished. It is well known that some weep when they please, and shed a flood of tears. But far more incredible is that which some of our brethren saw quite recently. There was a presbyter called Restitutus, in the parish of the Calamensian Church, who, as often as he pleased (and he was asked to do this by those who desired to witness so remarkable a phenomenon), on some one imitating the wailings of mourners, became so insensible, and lay in a state so like death, that not only had he no feeling when they pinched and pricked him, but even when fire was applied to him, and he was burned by it, he had no sense of pain except afterwards from the wound. And that his body remained motionless, not by reason of his self-command, but because he was insensible, was proved by the fact that he breathed no more than a dead man; and yet he said that, when any one spoke with more than ordinary distinctness, he heard the voice, but as if it were a long way off. Seeing, then, that even in this mortal and miserable life the body serves some men by many remarkable movements and moods beyond the ordinary course of nature, what reason is there for doubting that, before man was involved by his sin in this weak and corruptible condition, his members might have served his will for the propagation of offspring without lust? Man has been given over to himself because he abandoned God, while he sought to be self-satisfying; and disobeying God, he could not obey even himself. Hence it is that he is involved in the obvious misery of being unable to live as he wishes. For if he lived as he wished, he would think himself blessed; but he could not be so if he lived wickedly. |
|
| 134. Augustine, Retractiones, 1.7.4, 2.45 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), emotions before the fall •fall,, of the soul Found in books: Karfíková (2012), Grace and the Will According to Augustine, 219; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 135. Augustine, On Genesis Against The Manichaeans, 2.8.10, 2.21.32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 663; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406 |
| 136. Augustine, Sermons, 43.4, 45.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pride, pride is reason for the fall of men and angels in augustine •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 667; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 337 |
| 137. Basil of Caesarea, Letters, 261 (4th cent. CE - 4th cent. CE) Tagged with subjects: •aquinas (thomas), emotions before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 138. Ambrose, Death As A Good, 6.26 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 139. Ambrose, Jacob And The Happy Life, 1.6.21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 140. Ambrose, De Obitu Theodosii Oratio, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 141. Ambrose, De Obitu Valentiniani Consolatio, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 142. Ambrose, On Paradise, 7.35 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 143. Ambrose, Homilies On Luke, 2.41, 7.75 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 144. Ambrose, Expositio Psalmi Cxviii, 39.2, 118.8.7, 118.12.37, 118.20.19 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 618 |
| 145. Basil of Caesarea, Letters, 261 (4th cent. CE - 4th cent. CE) Tagged with subjects: •aquinas (thomas), emotions before the fall Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 146. Augustine, Faith And Works, 15.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 669 |
| 147. Augustine, Commentary On Genesis, 6.25.36, 9.4.8, 9.10.16, 9.10.18-9.10.19, 9.14.25, 11.41.56, 13.21.33 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406 |
| 148. Augustine, On The Good of Marriage, 2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 406 |
| 149. Synesius of Cyrene, Letters, 105 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 603 |
| 150. Synesius of Cyrene, Letters, 105 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 603 |
| 151. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 152. Didymus, Comm. In Eccl., None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 293 |
| 153. Didymus, Commentarium In Job, 2.14, 162.27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 293 |
| 154. Didymus, Commonatrii In Psalmos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 293 |
| 155. Didymus, On The Trinity, (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 720 |
| 156. Didymus, In Genesim, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 293 |
| 157. Augustine, De Correptione Et Gratia, 14.44 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 781 |
| 158. Didymus, Pta, 8.336 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 289 |
| 159. Didymus, Pst, 220.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 289 |
| 160. Evagrius, On Discrimination In Respect of Passions And Thoughts, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 336 |
| 161. Augustine, Confessions, 7.3.5, 7.7.11, 8.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 162. Augustine, Contra Academicos, 2.2.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 661 |
| 163. Augustine, Contra Donatistas, 14.26.1-14.26.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 811 |
| 164. Augustine, Contra Duas Epistolas Pelagianorum, 1.17.35 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), sex before the fall more pleasurable, since moderation prevents gulping Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 408 |
| 165. Augustine, Against Fortunatus, 25, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 39 |
| 166. Augustine, Against Julian, 1.68, 1.70, 2.10.36, 2.122, 4.5.35, 4.11.57, 4.14.67, 4.14.69, 4.19, 4.41, 4.43-4.44, 5.5.20-5.5.22, 5.10.42, 5.14, 5.16, 6.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aquinas (thomas), sex before the fall more pleasurable, since moderation prevents gulping •fall,, of the soul •aquinas (thomas), animals and, after the fall, humans are inferior because neither can moderate lust by reason •augustine, before the fall, no conflict of lust with will, first view, adam and eve had only spiritual bodies •augustine, novelty of shame after fall shows the insubordination to be a punishment •pride, pride is reason for the fall of men and angels in augustine Found in books: Karfíková (2012), Grace and the Will According to Augustine, 161; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 335, 406, 407, 408, 409, 411 |
| 167. Augustine, Contra Priscillianistas Et Origenistas Ad Orosium, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 669 |
| 168. Didymus, Toura Pap., 329.1-330.24 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 263 |
| 169. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 411 |
| 170. Jerome, Evangelium Marci, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 812 |
| 171. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 411 |
| 172. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 411 |
| 173. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 637 |
| 174. Proclus, Commentary On Plato'S Republic, 2.31-2.32 (5th cent. CE - 5th cent. CE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184, 185 |
| 175. Jerome, Commentary On Ezekiel, 6.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 637 |
| 176. Jerome, Commentary On Galatians, 1.1, 1.4, 3.1-3.3, 4.5, 5.5-5.6, 15.1, 18.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 781, 783 |
| 177. Jacob of Serugh, Homilies, 55.1-55.2, 55.57-55.58, 55.72-55.73, 55.101, 55.103-55.104, 55.108, 55.111, 55.114, 55.117-55.119, 55.134, 55.137, 55.145-55.146, 55.161, 55.191, 55.193, 55.196 (5th cent. CE - 6th cent. CE) Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 342 |
| 178. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 179. Augustine, Letters, None (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 407, 412 |
| 180. Hippocratic Corpus, On Regimen, 2.15 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 20 |
| 181. Hesychius of Jerusalem, Homilies, 39.4 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 763 |
| 183. Philodemus, On Choices And Avoidances, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 |
| 184. Anon., Epicurea, Ed.Usener, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283 |
| 185. Galen, Commentary On Hippocrates, Epidemics, Ed.Kühn, 3.1.4 Tagged with subjects: •love, will the wise man fall in love? Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284 |
| 191. Anon., Scholium On Aristotle, Nicomachean Ethics, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 283 |
| 193. Augustine, Exposition of 84 Propositions In The Epistle To The Romans, 60-61 Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 337 |
| 195. Anon., Hebrew Apocalypse of Elijah, 4.11 Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191 |
| 198. Gelasius I Papa, Epistula, None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 457 |
| 200. Anon., Testament of Adam, 1.4-1.5 Tagged with subjects: •adam, and hearing of sounds before and after the fall Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 63 |
| 201. Stobaeus, Eclogues, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281, 282 |
| 202. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 136 |
| 203. Plautus, Parasitus Medicus, None Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 765 |
| 204. Epigraphy, Schwenk, Athens, 138.16 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 505 |
| 205. Cassius Dio, Persica, 1.31, 1.92-1.95 Tagged with subjects: •philo, on the fall of humankind Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 135, 136 |
| 206. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 197 |
| 207. John Malalas, History, None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 263 |
| 208. Romanus Melodus, Cantica, 10.1, 11.4-11.7, 17.1-17.5, 17.7-17.8 Tagged with subjects: •adam,, and the fall •sense perception,, and the fall •eyesight,, and the fall Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 166, 167 |
| 209. Papyri, Codex Hermupolis, a b c d\n0 5.15 606. 5.15 606. 5 15 606 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 675 |
| 210. Papyri, Chr.Mitt., 3.1 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 675 |
| 211. Naevius, Tarentilla, 7.1 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 174 |
| 212. Aeschylus, [Epist.], Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 124 |
| 213. Manetho, Fgh 609, None Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 263 |
| 215. Jerome, Lib.Interpr.Hebr.Norm., None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 781 |
| 216. Hippys of Rhegion, Fgrh 554, 109 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 289 |
| 217. Evagrius Ponticus, Letter To Melania, a b c d\n0 38 38 38 0\n1 39 39 39 0\n2 46 46 46 0\n3 52 52 52 0\n4 53 53 53 0\n5 54 54 54 0\n6 55 55 55 0\n7 32 32 32 0\n8 26 26 26 0\n9 27 27 27 0\n10 28 28 28 0\n11 29 29 29 0\n12 30 30 30 0\n13 25 25 25 0\n14 24 24 24 0\n15 22472. 22472. 22472 \n16 23 23 23 0 Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 478 |
| 219. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398 |
| 220. Hippolytos Romanus, Canones Hippolyti, 7 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 637 |
| 221. Stephan The Deacon, Vita Setphanii Iunioris, 5.8, 13.6, 20.14, 32.1, 45.13, 46.11, 57.4, 65.6, 70.5-70.6, 80.8 Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 548 |
| 222. Iamblichus, De Anima, 19.25 (missingth cent. CE - iamblicusth cent. CE) Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184, 187, 188 |
| 223. John Chrysostom, Fragmenta In Jeremiam, 70 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 728 |
| 224. Galen, Ther. Pis., None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 430 |
| 225. Anon., Gospel of Thomas, 114, 36, 42, 11 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 265 |
| 226. Galen, Opt. Corp. Const., None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 395 |
| 234. Galen, Hipp. Aër., None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 384 |
| 235. Galen, Diff. Resp., None Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 424 |
| 236. Galen, Diff. Feb., None Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 393 |
| 237. Anon., 2 Enoch, 18.3-18.5, 29.4-29.6 Tagged with subjects: •fall of the watchers Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 191 |
| 239. Cato, Fr. 58, None Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 720 |
| 240. Origen, Homilia In Ieremiam, 5.3 Tagged with subjects: •fall of the logos Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 190 |
| 241. Cleomedes, Cleomedes, a b c d\n0 19 19 19 0\n1 13606. 13606. 13606 Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 606 |
| 242. Dead Sea Scrolls, 6Q18, 387, 651 Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 174 |
| 244. Epigraphy, Sgo, 58 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 502 |
| 245. Florus, Frag., None Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 765 |
| 247. Rufius Festus, Breviarium, 2.623, 3.121 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 8, 174 |
| 248. Galen, Hipp. off. Med., None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 392 |
| 249. Galen, Hnh, None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 478 |
| 251. Nag Hammadi, The Apocryphon of John (Bg Ii), 42.10, 42.11, 42.12, 42.13, 44.14, 44.15, 51.15, 51.16, 51.17, 51.18, 51.19, 51.20, 55.18, 55.19, 55.20, 62.3-63.12, 73.18-75.10 Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 119 |
| 252. Nag Hammadi, The Apocryphon of John (Iii,1), 18.9, 18.10, 18.11, 18.12, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 27.4, 27.5, 27.6, 31.4, 31.5, 31.6-32.6, 38.10-39.11 Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 119 |
| 253. Nag Hammadi, 2.3 Eugnostos The Blessed, 82.7-83.2 Tagged with subjects: •fall, of the devil/angels Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 115 |
| 254. Josephus, Jewish Antiquites, 1.72-1.74 Tagged with subjects: •fall, of the devil/angels Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 193 |
| 255. Nag Hammadi, The Holy Book of The Great Invisible Spirit, 58.15-58.17 Tagged with subjects: •fall, of the devil/angels Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 193 |
| 256. Nag Hammadi, The Apocryphon of John (Ii, 1), 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 10.34, 10.35, 10.36, 11.35-12.3, 13.8, 13.9, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 24.29, 24.30, 24.31, 24.32, 24.33, 24.34, 24.35-25.2, 29.16-30.11 Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 119 |
| 257. Augustine, Soliloquia, 1.1.5 Tagged with subjects: •fall,, of the soul Found in books: Karfíková (2012), Grace and the Will According to Augustine, 39 |
| 258. Jerome, Contra Joannem Hierosolymitanum, 22 Tagged with subjects: •fall,, of the soul Found in books: Karfíková (2012), Grace and the Will According to Augustine, 219 |
| 260. Rufinus Presbyter, Liber De Fide, 20, 36, 51, 17 Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 159 |
| 261. Augustine, De Diversis Quaestionibus Lxxxiii, 66.5-66.6 Tagged with subjects: •fall,, of the soul Found in books: Karfíková (2012), Grace and the Will According to Augustine, 159, 161 |
| 262. Jerome, Apologia Adversus Libros Rufini, 3.28 Tagged with subjects: •fall,, of the soul Found in books: Karfíková (2012), Grace and the Will According to Augustine, 219 |
| 263. Apuleius, De Deo Socratico, 155-156 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336 |
| 264. Anon., Corpus Hermeticum, 1.6, 12.1 Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336 |
| 265. Celsus, Chaldaean Oracles, 120 Tagged with subjects: •fall, of the soul Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 265 |
| 266. Galen, Mmg, None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 406 |
| 267. Galen, Mm, 2.305.10-2.305.13 Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 392 |
| 269. Galen, Hva, None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 406 |
| 270. Marius Mercator, Commonitorium, 3.1 Tagged with subjects: •fall,, of the soul Found in books: Karfíková (2012), Grace and the Will According to Augustine, 159 |
| 271. Symeon Metaphrastes, Or., None Tagged with subjects: •fall, the Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 573 |
