1. Hebrew Bible, Deuteronomy, 11.18-11.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •basil of caesarea, and gregory nazianzen •gregory nazianzen, and basil of caesarea Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 110| 11.18. "וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃", 11.19. "וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", | 11.18. "Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.", 11.19. "And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 11.20. "And thou shalt write them upon the door-posts of thy house, and upon thy gates;", |
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2. Hebrew Bible, Exodus, 17.1-17.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gregory of nazianzen Found in books: Levison (2009), Filled with the Spirit, 373| 17.1. "וַיִּסְעוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמִּדְבַּר־סִין לְמַסְעֵיהֶם עַל־פִּי יְהוָה וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָם׃", 17.1. "וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר־לוֹ מֹשֶׁה לְהִלָּחֵם בַּעֲמָלֵק וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָה׃", 17.2. "וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ תְּנוּ־לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה־תְּרִיבוּן עִמָּדִי מַה־תְּנַסּוּן אֶת־יְהוָה׃", 17.3. "וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל־מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת־בָּנַי וְאֶת־מִקְנַי בַּצָּמָא׃", 17.4. "וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻנִי׃", 17.5. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת־הַיְאֹר קַח בְּיָדְךָ וְהָלָכְתָּ׃", 17.6. "הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל־הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל׃", 17.7. "וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל־רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת־יְהוָה לֵאמֹר הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ אִם־אָיִן׃", | 17.1. "And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the LORD, and encamped in Rephidim; and there was no water for the people to drink.", 17.2. "Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try the LORD?’", 17.3. "And the people thirsted there for water; and the people murmured against Moses, and said: ‘Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?’", 17.4. "And Moses cried unto the LORD, saying: ‘What shall I do unto this people? they are almost ready to stone me.’", 17.5. "And the LORD said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.", 17.6. "Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel.", 17.7. "And the name of the place was called Massah, and Meribah, because of the striving of the children of Israel, and because they tried the LORD, saying: ‘Is the LORD among us, or not?’", |
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3. Hebrew Bible, Psalms, 51.5, 51.7, 78.16, 105.41 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gregory nazianzen •gregory of nazianzen Found in books: Levison (2009), Filled with the Spirit, 373; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 126| 51.5. "כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃", 51.7. "הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃", 78.16. "וַיּוֹצִא נוֹזְלִים מִסָּלַע וַיּוֹרֶד כַּנְּהָרוֹת מָיִם׃", 105.41. "פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָר׃", | 51.5. "For I know my transgressions; And my sin is ever before me.", 51.7. "Behold, I was brought forth in iniquity, and in sin did my mother conceive me.", 78.16. "He brought streams also out of the rock, And caused waters to run down like rivers.", 105.41. "He opened the rock, and waters gushed out; They ran, a river in the dry places.", |
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| 4. Hippocrates, On Airs, Waters, And Places, 106-107, 14-15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 110 |
5. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 18| 191c. καὶ ἔτικτον οὐκ εἰς ἀλλήλους ἀλλʼ εἰς γῆν, ὥσπερ οἱ τέττιγες—μετέθηκέ τε οὖν οὕτω αὐτῶν εἰς τὸ πρόσθεν καὶ διὰ τούτων τὴν γένεσιν ἐν ἀλλήλοις ἐποίησεν, διὰ τοῦ ἄρρενος ἐν τῷ θήλει, τῶνδε ἕνεκα, ἵνα ἐν τῇ συμπλοκῇ ἅμα μὲν εἰ ἀνὴρ γυναικὶ ἐντύχοι, γεννῷεν καὶ γίγνοιτο τὸ γένος, ἅμα δʼ εἰ καὶ ἄρρην ἄρρενι, πλησμονὴ γοῦν γίγνοιτο τῆς συνουσίας καὶ διαπαύοιντο καὶ ἐπὶ τὰ ἔργα τρέποιντο καὶ τοῦ ἄλλου βίου ἐπιμελοῖντο. ἔστι δὴ οὖν ἐκ τόσου | 191c. to be used for propagating on each other—in the female member by means of the male; so that if in their embracements a man should happen on a woman there might be conception and continuation of their kind; and also, if male met with male they might have satiety of their union and a relief, and so might turn their hands to their labors and their interest to ordinary life. Thus anciently is mutual love ingrained |
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| 6. Septuagint, 2 Maccabees, 7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
7. New Testament, Romans, 1.26-1.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 133| 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. | 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. |
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8. New Testament, John, 7.37-7.39, 19.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory of nazianzen Found in books: Levison (2009), Filled with the Spirit, 373| 7.37. Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς ἱστήκει ὁ Ἰησοῦς, καὶ ἔκραξεν λέγων Ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω. 7.38. ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 19.34. ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. | 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water." 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. |
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| 9. Quintilian, Institutes of Oratory, 11.84-11.85 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 124 |
| 10. Quintilian, Institutio Oratoria, 11.84-11.85 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 124 |
11. New Testament, Matthew, 19.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 98| 19.21. ἔφη αὐτῷ ὁ Ἰησοῦς Εἰ θέλεις τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. | 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." |
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12. New Testament, Luke, 6.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory nazianzen Found in books: van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 227| 6.1. Ἐγένετο δὲ ἐν σαββάτῳ διαπορεύεσθαι αὐτὸν διὰ σπορίμων, καὶ ἔτιλλον οἱ μαθηταὶ αὐτοῦ καὶ ἤσθιον τοὺς στάχυας ψώχοντες ταῖς χερσίν. | 6.1. Now it happened on the second Sabbath after the first, that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands. |
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13. Anon., Genesis Rabba, 56.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nazianzen Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 144| 56.9. וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. | 56.9. "\"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \"And Ad-nai E-lohim will blow the horn.\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \"[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.", |
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| 14. Clement of Alexandria, Exhortation To The Greeks, 2.34.3-2.34.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 133 |
| 15. Athanasius, Against The Pagans, 26.7-26.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 133 |
| 16. Origen, Exhortation To Martyrdom, 23-27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 17. Athanasius, Life of Anthony, 2.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 98 |
| 18. Cyprian, Exhortation To Martyrdom, 11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 19. Arnobius, Against The Gentiles, 5.28 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 133 |
| 20. Firmicus Maternus Julius., De Errore Profanarum Religionum, 12.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 133 |
| 21. Hilary of Poitiers, On Psalms, 1.4-1.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 84 |
| 22. Gregory of Nazianzus, Letters, 14, 145-146, 144 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 167 |
| 23. Isidore of Pelusium, Epistulae, 3.154 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 59 |
| 24. Nilus of Ancyra, Letters, 2.167 (4th cent. CE - 5th cent. CE) Tagged with subjects: •basil of caesarea, and gregory nazianzen •gregory nazianzen, and basil of caesarea Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 199 |
| 25. Julian (Emperor), Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzenus/of nazianzus Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 18 |
| 26. Libanius, Orations, 30.19 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 168 |
| 27. Gregory of Nyssa, Letters, 3.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 28. Gregory of Nyssa, De Virginitate (Recensio Altera), 13.2, 14.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 29. Gregory of Nyssa, De Virginitate, 13.2, 14.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 30. Gregory of Nyssa, Contra Eunomium, 1.1, 3.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 31. Hilary of Poitiers, De Trinitate Libri Duodecim, 10.20-10.22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 84 |
| 32. Gregory of Nyssa, Life of Makrina, 27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 180 |
| 33. Augustine, De Catechizandis Rudibus, 256 (4th cent. CE - 5th cent. CE) Tagged with subjects: •basil of caesarea, and gregory nazianzen •gregory nazianzen, and basil of caesarea Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 199 |
| 34. Augustine, On The Work of Monks, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33 |
35. Augustine, The City of God, 14.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 59 | 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. |
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| 36. Augustine, Sermons, 300.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 37. Socrates Scholasticus, Ecclesiastical History, 4.26, 5.18, 6.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 47; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143, 180 |
| 38. Basil of Caesarea, Letters, 101, 148, 151, 223, 234-236, 261, 265, 269, 290, 6, 94 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 34 |
| 39. Augustine, Commentary On Genesis, 68.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 40. Ambrose, On Duties, 1.41.212 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
41. Augustine, Confessions, 1.12, 1.17, 5.16, 5.18, 6.3.12, 6.7-6.9, 7.14, 7.16, 8.6.15, 8.27, 8.29, 8.31, 9.14, 10.44 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory nazianzen •gregory nazianzenus/of nazianzus Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 168; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 98; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 126 | 1.12. 19. But in this my childhood (which was far less dreaded for me than youth) I had no love of learning, and hated to be forced to it, yet was I forced to it notwithstanding; and this was well done towards me, but I did not well, for I would not have learned had I not been compelled. For no man does well against his will, even if that which he does be well. Neither did they who forced me do well, but the good that was done to me came from You, my God. For they considered not in what way I should employ what they forced me to learn, unless to satisfy the inordinate desires of a rich beggary and a shameful glory. But You, by whom the very hairs of our heads are numbered, Matthew 10:30 used for my good the error of all who pressed me to learn; and my own error in willing not to learn, You made use of for my punishment - of which I, being so small a boy and so great a sinner, was not unworthy. Thus by the instrumentality of those who did not well did You do well for me; and by my own sin You justly punished me. For it is even as You have appointed, that every inordinate affection should bring its own punishment. 1.17. 27. Bear with me, my God, while I speak a little of those talents You have bestowed upon me, and on what follies I wasted them. For a lesson sufficiently disquieting to my soul was given me, in hope of praise, and fear of shame or stripes, to speak the words of Juno, as she raged and sorrowed that she could not Latium bar From all approaches of the Dardan king, which I had heard Juno never uttered. Yet were we compelled to stray in the footsteps of these poetic fictions, and to turn that into prose which the poet had said in verse. And his speaking was most applauded in whom, according to the reputation of the persons delineated, the passions of anger and sorrow were most strikingly reproduced, and clothed in the most suitable language. But what is it to me, O my true Life, my God, that my declaiming was applauded above that of many who were my contemporaries and fellow-students? Behold, is not all this smoke and wind? Was there nothing else, too, on which I could exercise my wit and tongue? Your praise, Lord, Your praises might have supported the tendrils of my heart by Your Scriptures; so had it not been dragged away by these empty trifles, a shameful prey of the fowls of the air. For there is more than one way in which men sacrifice to the fallen angels. 6.7. 11. These things we, who lived like friends together, jointly deplored, but chiefly and most familiarly did I discuss them with Alypius and Nebridius, of whom Alypius was born in the same town as myself, his parents being of the highest rank there, but he being younger than I. For he had studied under me, first, when I taught in our own town, and afterwards at Carthage, and esteemed me highly, because I appeared to him good and learned; and I esteemed him for his innate love of virtue, which, in one of no great age, was sufficiently eminent. But the vortex of Carthaginian customs (among whom these frivolous spectacles are hotly followed) had inveigled him into the madness of the Circensian games. But while he was miserably tossed about therein, I was professing rhetoric there, and had a public school. As yet he did not give ear to my teaching, on account of some ill-feeling that had arisen between me and his father. I had then found how fatally he doted upon the circus, and was deeply grieved that he seemed likely - if, indeed, he had not already done so - to cast away his so great promise. Yet had I no means of advising, or by a sort of restraint reclaiming him, either by the kindness of a friend or by the authority of a master. For I imagined that his sentiments towards me were the same as his father's; but he was not such. Disregarding, therefore, his father's will in that matter, he commenced to salute me, and, coming into my lecture-room, to listen for a little and depart. 12. But it slipped my memory to deal with him, so that he should not, through a blind and headstrong desire of empty pastimes, undo so great a wit. But You, O Lord, who governest the helm of all You have created, had not forgotten him, who was one day to be among Your sons, the President of Your sacrament; and that his amendment might plainly be attributed to Yourself, You brought it about through me, but I knowing nothing of it. For one day, when I was sitting in my accustomed place, with my scholars before me, he came in, saluted me, sat himself down, and fixed his attention on the subject I was then handling. It so happened that I had a passage in hand, which while I was explaining, a simile borrowed from the Circensian games occurred to me, as likely to make what I wished to convey pleasanter and plainer, imbued with a biting jibe at those whom that madness had enthralled. You know, O our God, that I had no thought at that time of curing Alypius of that plague. But he took it to himself, and thought that I would not have said it but for his sake. And what any other man would have made a ground of offense against me, this worthy young man took as a reason for being offended at himself, and for loving me more fervently. For You have said it long ago, and written in Your book, Rebuke a wise man, and he will love you. Proverbs 9:8 But I had not rebuked him, but Thou, who makest use of all consciously or unconsciously, in that order which Yourself know (and that order is right), wroughtest out of my heart and tongue burning coals, by which You might set on fire and cure the hopeful mind thus languishing. Let him be silent in Your praises who meditates not on Your mercies, which from my inmost parts confess unto You. For he upon that speech rushed out from that so deep pit, wherein he was wilfully plunged, and was blinded by its miserable pastimes; and he roused his mind with a resolute moderation; whereupon all the filth of the Circensian pastimes flew off from him, and he did not approach them further. Upon this, he prevailed with his reluctant father to let him be my pupil. He gave in and consented. And Alypius, beginning again to hear me, was involved in the same superstition as I was, loving in the Manich ans that ostentation of continency which he believed to be true and unfeigned. It was, however, a senseless and seducing continency, ensnaring precious souls, not able as yet to reach the height of virtue, and easily beguiled with the veneer of what was but a shadowy and feigned virtue. 6.8. 13. He, not relinquishing that worldly way which his parents had bewitched him to pursue, had gone before me to Rome, to study law, and there he was carried away in an extraordinary manner with an incredible eagerness after the gladiatorial shows. For, being utterly opposed to and detesting such spectacles, he was one day met by chance by various of his acquaintance and fellow-students returning from dinner, and they with a friendly violence drew him, vehemently objecting and resisting, into the amphitheatre, on a day of these cruel and deadly shows, he thus protesting: Though you drag my body to that place, and there place me, can you force me to give my mind and lend my eyes to these shows? Thus shall I be absent while present, and so shall overcome both you and them. They hearing this, dragged him on nevertheless, desirous, perchance, to see whether he could do as he said. When they had arrived there, and had taken their places as they could, the whole place became excited with the inhuman sports. But he, shutting up the doors of his eyes, forbade his mind to roam abroad after such naughtiness; and would that he had shut his ears also! For, upon the fall of one in the fight, a mighty cry from the whole audience stirring him strongly, he, overcome by curiosity, and prepared as it were to despise and rise superior to it, no matter what it were, opened his eyes, and was struck with a deeper wound in his soul than the other, whom he desired to see, was in his body; and he fell more miserably than he on whose fall that mighty clamour was raised, which entered through his ears, and unlocked his eyes, to make way for the striking and beating down of his soul, which was bold rather than valiant hitherto; and so much the weaker in that it presumed on itself, which ought to have depended on You. For, directly he saw that blood, he therewith imbibed a sort of savageness; nor did he turn away, but fixed his eye, drinking in madness unconsciously, and was delighted with the guilty contest, and drunken with the bloody pastime. Nor was he now the same he came in, but was one of the throng he came unto, and a true companion of those who had brought him there. Why need I say more? He looked, shouted, was excited, carried away with him the madness which would stimulate him to return, not only with those who first enticed him, but also before them, yea, and to draw in others. And from all this did Thou, with a most powerful and most merciful hand, pluck him, and taughtest him not to repose confidence in himself, but in You - but not till long after. 6.9. 14. But this was all being stored up in his memory for a medicine hereafter. As was that also, that when he was yet studying under me at Carthage, and was meditating at noonday in the market-place upon what he had to recite (as scholars are wont to be exercised), You suffered him to be apprehended as a thief by the officers of the market-place. For no other reason, I apprehend, did Thou, O our God, suffer it, but that he who was in the future to prove so great a man should now begin to learn that, in judging of causes, man should not with a reckless credulity readily be condemned by man. For as he was walking up and down alone before the judgment-seat with his tablets and pen, lo, a young man, one of the scholars, the real thief, privily bringing a hatchet, got in without Alypius' seeing him as far as the leaden bars which protect the silversmiths' shops, and began to cut away the lead. But the noise of the hatchet being heard, the silversmiths below began to make a stir, and sent to take in custody whomsoever they should find. But the thief, hearing their voices, ran away, leaving his hatchet, fearing to be taken with it. Now Alypius, who had not seen him come in, caught sight of him as he went out, and noted with what speed he made off. And, being curious to know the reasons, he entered the place, where, finding the hatchet, he stood wondering and pondering, when behold, those that were sent caught him alone, hatchet in hand, the noise whereof had startled them and brought them there. They lay hold of him and drag him away, and, gathering the tets of the market-place about them, boast of having taken a notorious thief, and thereupon he was being led away to apppear before the judge. 15. But thus far was he to be instructed. For immediately, O Lord, You came to the succour of his innocency, whereof You were the sole witness. For, as he was being led either to prison or to punishment, they were met by a certain architect, who had the chief charge of the public buildings. They were specially glad to come across him, by whom they used to be suspected of stealing the goods lost out of the market-place, as though at last to convince him by whom these thefts were committed. He, however, had at various times seen Alypius at the house of a certain senator, whom he was wont to visit to pay his respects; and, recognising him at once, he took him aside by the hand, and inquiring of him the cause of so great a misfortune, heard the whole affair, and commanded all the rabble then present (who were very uproarious and full of threatenings) to go with him. And they came to the house of the young man who had committed the deed. There, before the door, was a lad so young as not to refrain from disclosing the whole through the fear of injuring his master. For he had followed his master to the market-place. Whom, so soon as Alypius recognised, he intimated it to the architect; and he, showing the hatchet to the lad, asked him to whom it belonged. To us, quoth he immediately; and on being further interrogated, he disclosed everything. Thus, the crime being transferred to that house, and the rabble shamed, which had begun to triumph over Alypius, he, the future dispenser of Your word, and an examiner of numerous causes in Your Church, went away better experienced and instructed. 7.14. 20. There is no wholeness in them whom anything of Your creation displeased no more than there was in me, when many things which You made displeased me. And, because my soul dared not be displeased at my God, it would not allow anything to be Yours which displeased it. Hence it had gone into the opinion of two substances, and resisted not, but talked foolishly. And, returning thence, it had made to itself a god, through infinite measures of all space; and imagined it to be You, and placed it in its heart, and again had become the temple of its own idol, which was to You an abomination. But after You had fomented the head of me unconscious of it, and closed my eyes lest they should behold vanity, I ceased from myself a little, and my madness was lulled to sleep; and I awoke in You, and saw You to be infinite, though in another way; and this sight was not derived from the flesh. 7.16. 22. And I discerned and found it no marvel, that bread which is distasteful to an unhealthy palate is pleasant to a healthy one; and that the light, which is painful to sore eyes, is delightful to sound ones. And Your righteousness displeases the wicked; much more the viper and little worm, which You have created good, fitting in with inferior parts of Your creation; with which the wicked themselves also fit in, the more in proportion as they are unlike You, but with the superior creatures, in proportion as they become like to You. And I inquired what iniquity was, and ascertained it not to be a substance, but a perversion of the will, bent aside from You, O God, the Supreme Substance, towards these lower things, and casting out its bowels, and swelling outwardly. |
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42. Ammianus Marcellinus, History, 22.10.7, 25.4.20 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143 | 22.10.7. For after many other things, he also corrected some of the laws, removing ambiguities, so that they showed clearly what they demanded or forbade to be done. But this one thing was inhumane, and ought to be buried in eternal silence, namely, that he forbade teachers of rhetoric and literature to practise their profession, if they were followers of the Christian religion. 25.4.20. For the laws which he enacted were not oppressive, but stated exactly what was to be done or left undone, with a few exceptions, For example, it was a harsh law that forbade Christian Cf. xxii. 10, 7. rhetoricians and grammarians to teach, unless they consented to worship the pagan deities. |
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| 43. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 44. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 45. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 46. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 47. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 48. Jerome, Adversus Jovinianum, 2.8.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 59 |
| 49. Jerome, On Illustrious Men, 117 (5th cent. CE - 5th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 180 |
| 50. Jerome, Letters, 70, 22 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 64 |
| 51. Jerome, Letters, 22, 70 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 64 |
| 52. Jerome, Letters, 22.30, 52.8, 57.1, 57.5, 60.10, 66.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 35, 113, 227 |
| 53. Jerome, Vita S. Paul Primi Eremitae, 17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 59 |
| 54. Augustine, Letters, 33.5 (7th cent. CE - 7th cent. CE) Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 74, 168 |
| 55. Gregory Nazianzen, Epistula, 101 Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 84 |
| 56. Gregory Nazianzen, Orationes, 2.17, 2.25, 2.39, 2.49, 2.113, 7.1, 8.20, 16.15, 18.25, 27.7, 30.12, 32.35, 33.9, 40.4, 41.5, 45.8, 45.26 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 84, 85 |
| 57. Origen, In Leviticum, 8.3 Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 58. Basil of Caesarea, Hom. Hexaemeros, 2.4, 6.1 Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 85 |
| 59. Gregory of Nyssa, De Infantibus Qui Premature Abripiuntur, 83, 82 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 60. Gregory of Nyssa, De Opificio Hominis, 192, 164 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 61. Gregory of Nyssa, Oratio Catechetica Magna, 13, 37, 5 Tagged with subjects: •nan Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 62. Gregory of Nazianzus, Orations, 15.1, 15.8 Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 64. Stesichorus, Fragments, 9, 24 Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 110 |
| 68. Papyri, P.Oxy., 2.237, 6.903 Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 74, 168 |
| 69. Gregory of Nyssa, De Anima Et Resurrectione Dialogus, 120 Tagged with subjects: •gregory nazianzen Found in books: Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 87 |
| 70. Council of Neocaesarea (315), Can., 4 Tagged with subjects: •gregory nazianzen Found in books: van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 113 |
| 71. Horsiesius, Ep., 1 Tagged with subjects: •basil of caesarea, and gregory nazianzen •gregory nazianzen, and basil of caesarea Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 47 |
| 72. Hippolytus, On Daniel, 2.21, 2.35 Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 73. New Testament, 2 Chr., 11.1, 11.6 Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 47 |
| 75. Gregory Nazianzen, Orationes, 4.61-4.63, 43.34 Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143, 168 |
| 76. Innocent I, Epistulae, 3.7, 37.5 Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 180 |
| 77. Basil of Caesarea, Moralia, 51.4-51.5 Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 168 |
| 78. Siricius, Epistulae, 10.13 Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 180 |
| 79. Anon., V. Macr., 2.9 Tagged with subjects: •basil of caesarea, and gregory nazianzen •gregory nazianzen, and basil of caesarea Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33 |
| 80. Augustine, Psal., 43.23.4 Tagged with subjects: •nan Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 110 |
| 81. John Chrysostom, Homilies On The Holy Maccabees, 2, 1 Tagged with subjects: •nan Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 179 |
| 82. Herodian, Περὶ Διχρόνων, 51 Tagged with subjects: •basil of caesarea, and gregory nazianzen •gregory nazianzen, and basil of caesarea Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 110 |
| 83. Basil of Caesarea, Long Rules, 43, 54, 49 Tagged with subjects: •nan Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 168 |
| 84. Gregory Nazianzen, Poem., 1.2.10 Tagged with subjects: •gregory nazianzen Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 59 |
| 85. Joh. Chrysostomus, Pg, 47.337 Tagged with subjects: •gregory nazianzen Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 59 |
| 86. Justinus, Apol., 2.3 Tagged with subjects: •gregory nazianzen Found in books: Pinheiro et al. (2015), Philosophy and the Ancient Novel, 59 |
| 88. Gregory of Nazianzen, Orat., 45 Tagged with subjects: •gregory of nazianzen Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 144 |
| 89. Anon., V. Mel., 1 Tagged with subjects: •basil of caesarea, and gregory nazianzen •gregory nazianzen, and basil of caesarea Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 47 |
| 90. Julius Africanus, Oratio, None Tagged with subjects: •gregory nazianzen Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143 |
| 92. Pseudo-Hegesippus, Historiae, 5.22, 5.44.2, 5.53.1 Tagged with subjects: •gregory nazianzen, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 64, 179 |
