| 1. Septuagint, Psalms, 5.13b (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 71 |
| 2. Septuagint, Exodus, 3.14, 19.1-19.24, 33.17-33.23 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •gregory of nyssa •gregory of nyssa, life of moses Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 59 |
3. Hebrew Bible, Psalms, 4.2, 6.1, 11.1, 12.1, 22.6, 26.1, 31.1, 33.9, 45.1, 74.13-74.14, 78.16, 82.6, 96.11, 99.6, 105.41, 110.1, 138.1-138.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 308; Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 217; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 172; Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 78; Levison, Filled with the Spirit (2009) 373; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 71; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450; Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 108; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163, 169| 11.1. לַמְנַצֵּחַ לְדָוִד בַּיהוָה חָסִיתִי אֵיךְ תֹּאמְרוּ לְנַפְשִׁי נודו [נוּדִי] הַרְכֶם צִפּוֹר׃ 12.1. לַמְנַצֵּחַ עַל־הַשְּׁמִינִית מִזְמוֹר לְדָוִד׃ 26.1. לְדָוִד שָׁפְטֵנִי יְהוָה כִּי־אֲנִי בְּתֻמִּי הָלַכְתִּי וּבַיהוָה בָּטַחְתִּי לֹא אֶמְעָד׃ 26.1. אֲשֶׁר־בִּידֵיהֶם זִמָּה וִימִינָם מָלְאָה שֹּׁחַד׃ 33.9. כִּי הוּא אָמַר וַיֶּהִי הוּא־צִוָּה וַיַּעֲמֹד׃ 45.1. בְּנוֹת מְלָכִים בְּיִקְּרוֹתֶיךָ נִצְּבָה שֵׁגַל לִימִינְךָ בְּכֶתֶם אוֹפִיר׃ 45.1. לַמְנַצֵּחַ עַל־שֹׁשַׁנִּים לִבְנֵי־קֹרַח מַשְׂכִּיל שִׁיר יְדִידֹת׃ 74.13. אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 74.14. אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃ 78.16. וַיּוֹצִא נוֹזְלִים מִסָּלַע וַיּוֹרֶד כַּנְּהָרוֹת מָיִם׃ 82.6. אֲנִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃ 96.11. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ יִרְעַם הַיָּם וּמְלֹאוֹ׃ 99.6. מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ קֹרִאים אֶל־יְהוָה וְהוּא יַעֲנֵם׃ 105.41. פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָר׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 138.1. לְדָוִד אוֹדְךָ בְכָל־לִבִּי נֶגֶד אֱלֹהִים אֲזַמְּרֶךָּ׃ 138.2. אֶשְׁתַּחֲוֶה אֶל־הֵיכַל קָדְשְׁךָ וְאוֹדֶה אֶת־שְׁמֶךָ עַל־חַסְדְּךָ וְעַל־אֲמִתֶּךָ כִּי־הִגְדַּלְתָּ עַל־כָּל־שִׁמְךָ אִמְרָתֶךָ׃ | 11.1. For the Leader. [A Psalm] of David. In the LORD have I taken refuge; how say ye to my soul: 'Flee thou! to your mountain, ye birds'? 12.1. For the Leader; on the Sheminith. A Psalm of David. 26.1. [A Psalm] of David. Judge me, O LORD, for I have walked in mine integrity, and I have trusted in the LORD without wavering. 33.9. For He spoke, and it was; He commanded, and it stood. 45.1. For the Leader; upon Shoshannim; [a Psalm] of the sons of Korah. Maschil. A Song of loves. 74.13. Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters. 74.14. Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness. 78.16. He brought streams also out of the rock, And caused waters to run down like rivers. 82.6. I said: Ye are godlike beings, and all of you sons of the Most High. 96.11. Let the heavens be glad, and let the earth rejoice; Let the sea roar, and the fulness thereof; 99.6. Moses and Aaron among His priests, And Samuel among them that call upon His name, Did call upon the LORD, and He answered them. 105.41. He opened the rock, and waters gushed out; They ran, a river in the dry places. 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.' 138.1. [A Psalm] of David. I will give Thee thanks with my whole heart, In the presence of the mighty will I sing praises unto Thee. 138.2. I will bow down toward Thy holy temple, And give thanks unto Thy name for Thy mercy and for Thy truth; For Thou hast magnified Thy word above all Thy name. |
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4. Hebrew Bible, Numbers, 6.12, 21.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 190, 263| 6.12. וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃ 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ | 6.12. And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. . 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’ |
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5. Hebrew Bible, Leviticus, 11.3, 12.2-12.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gregory of nyssa •beatitudes, gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 233; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450| 11.3. כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃ 11.3. וְהָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט וְהַתִּנְשָׁמֶת׃ 12.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃ 12.3. וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃ | 11.3. Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat. 12.2. Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean. 12.3. And in the eighth day the flesh of his foreskin shall be circumcised. |
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6. Hebrew Bible, Genesis, a b c d\n0 9.20 9.20 9 20\n1 21.33 21.33 21 33\n2 2.8 2.8 2 8\n3 4.16 4.16 4 16\n4 26.8 26.8 26 8\n5 49.18 49.18 49 18\n6 49.17 49.17 49 17\n7 28.17 28.17 28 17\n8 28.16 28.16 28 16\n9 28.15 28.15 28 15\n10 28.12 28.12 28 12\n11 28.14 28.14 28 14\n12 17.12 17.12 17 12\n13 28.13 28.13 28 13\n14 3.24 3.24 3 24\n15 1 1 1 None\n16 39.8 39.8 39 8\n17 "2.2" "2.2" "2 2"\n18 "3.19" "3.19" "3 19"\n19 "1.1-3.24" "1.1 "1 1\n20 "1.1-5.1" "1.1 "1 1\n21 1.1 1.1 1 1\n22 1.18 1.18 1 18\n23 1.2 1.2 1 2\n24 1.3 1.3 1 3\n25 1.5 1.5 1 5\n26 1.6 1.6 1 6\n27 1.7 1.7 1 7\n28 1.8 1.8 1 8\n29 1.9 1.9 1 9\n30 1.10 1.10 1 10\n31 1.11 1.11 1 11\n32 1.12 1.12 1 12\n33 1.13 1.13 1 13\n34 1.14 1.14 1 14\n35 1.15 1.15 1 15\n36 1.16 1.16 1 16\n37 1.17 1.17 1 17\n38 1.19 1.19 1 19\n39 "1.1-2.4" "1.1 "1 1\n40 1.4 1.4 1 4\n41 2.24 2.24 2 24\n42 15.16 15.16 15 16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 181, 190, 195, 215, 233, 262, 263 | 9.20. And Noah, the man of the land, began and planted a vineyard. |
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| 7. Hebrew Bible, Exodus, 2.2 (lxx), 2.7 (lxx) 69, 17.3, 17.6, 17.1, 17.7, 17.2, 17.4, 17.5, 15.18, 15.17, 15.5, 19.9, 19.10, 19.13, 3, 19.14, 19.12, 19.16, 19.15, 19.11, 33.22, 3.14, 17.13, 17.11, 17.10, 17.9, 17.8, 17.12, 4.16, 7.1, 12, 3.8, 6, 3.21, 3.22, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 2.11, 34.33, 33.33, 34.35, 34.34, 34.30, 34.32, 34.31, 33.24, 33.18, 33.25, 33.26, 33.27, 33.28, 33.29, 33.30, 33.23, 33.31, 33.20, 33.19, 33.32, 33.21, 13.8, 4.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 236 |
8. Hebrew Bible, Deuteronomy, 17.15-17.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 181| 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ | 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ |
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| 9. Hebrew Bible, Song of Songs, 138, 3.8, 6.3, 6.2, 4.10, 3.7, 5.13, 4.1, "5.8", "2.4b", "2.5", 1.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 149, 150, 152, 153, 154, 155, 157, 158, 160, 162, 163 |
| 10. Septuagint, Isaiah, 49.20 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 89 |
11. Homer, Iliad, 10.455-10.457 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 254| 10.455. ἁψάμενος λίσσεσθαι, ὃ δʼ αὐχένα μέσσον ἔλασσε 10.456. φασγάνῳ ἀΐξας, ἀπὸ δʼ ἄμφω κέρσε τένοντε· 10.457. φθεγγομένου δʼ ἄρα τοῦ γε κάρη κονίῃσιν ἐμίχθη. | 10.455. and make entreaty, but Diomedes sprang upon him with his sword and smote him full upon the neck, and shore off both the sinews, and even while he was yet speaking his head was mingled with the dust. Then from him they stripped the cap of ferret skin from off his head, and the wolf's hide, and the back-bent bow and the long spear, 10.456. and make entreaty, but Diomedes sprang upon him with his sword and smote him full upon the neck, and shore off both the sinews, and even while he was yet speaking his head was mingled with the dust. Then from him they stripped the cap of ferret skin from off his head, and the wolf's hide, and the back-bent bow and the long spear, 10.457. and make entreaty, but Diomedes sprang upon him with his sword and smote him full upon the neck, and shore off both the sinews, and even while he was yet speaking his head was mingled with the dust. Then from him they stripped the cap of ferret skin from off his head, and the wolf's hide, and the back-bent bow and the long spear, |
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12. Hebrew Bible, Lamentations, 1.1, 4.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 225| 1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃" 4.2. בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי־חֶרֶשׂ מַעֲשֵׂה יְדֵי יוֹצֵר׃ 4.2. רוּחַ אַפֵּינוּ מְשִׁיחַ יְהוָה נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם׃ | 1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 4.2. The precious sons of Zion, Comparable to fine gold, How are they esteemed as earthen pitchers, The work of the hands of the potter! |
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13. Hebrew Bible, Judges, 14.5-14.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •gregory of nyssa, homily on the day of lights •gregory of nyssa, on ascension •gregory of nyssa, on pentecost •gregory of nyssa, the person who commits impurity sins against his own body Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 289| 14.5. וַיֵּרֶד שִׁמְשׁוֹן וְאָבִיו וְאִמּוֹ תִּמְנָתָה וַיָּבֹאוּ עַד־כַּרְמֵי תִמְנָתָה וְהִנֵּה כְּפִיר אֲרָיוֹת שֹׁאֵג לִקְרָאתוֹ׃ 14.6. וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיְשַׁסְּעֵהוּ כְּשַׁסַּע הַגְּדִי וּמְאוּמָה אֵין בְּיָדוֹ וְלֹא הִגִּיד לְאָבִיו וּלְאִמּוֹ אֵת אֲשֶׁר עָשָׂה׃ 14.7. וַיֵּרֶד וַיְדַבֵּר לָאִשָּׁה וַתִּישַׁר בְּעֵינֵי שִׁמְשׁוֹן׃ 14.8. וַיָּשָׁב מִיָּמִים לְקַחְתָּהּ וַיָּסַר לִרְאוֹת אֵת מַפֶּלֶת הָאַרְיֵה וְהִנֵּה עֲדַת דְּבוֹרִים בִּגְוִיַּת הָאַרְיֵה וּדְבָשׁ׃ | 14.5. Then Shimshon went down, and his father and his mother, to Timnat, and came to the vineyards of Timnat: and, behold, a young lion roared against him. 14.6. And the spirit of the Lord came mightily upon him, and he tore him as he would have torn a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. 14.7. And he went down, and talked with the woman; and she pleased Shimshon well. 14.8. And after a time he returned to take her, and he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion. |
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14. Hebrew Bible, Isaiah, 9.6, 25.8, 25.7, 25.6, 26.10, 61.1a, 25.6-7a, 10b, 10c (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 126| 9.6. לםרבה [לְמַרְבֵּה] הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃ | 9.6. That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this. |
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| 15. Heraclitus of Ephesus, Fragments, 22b3 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 233 |
16. Plato, Symposium, 201d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gregory of nyssa, de anima (on the soul and the resurrection) Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 350 | 201d. whom you cannot contradict: Socrates you easily may. The Speech of Socrate |
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17. Herodotus, Histories, 1.147 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 92| 1.147. ταῦτα δὲ ἦν γινόμενα ἐν Μιλήτῳ. βασιλέας δὲ ἐστήσαντο οἳ μὲν αὐτῶν Λυκίους ἀπὸ Γλαύκου τοῦ Ἱππολόχου γεγονότας, οἳ δὲ Καύκωνας Πυλίους ἀπὸ Κόδρου τοῦ Μελάνθου, οἳ δὲ καὶ συναμφοτέρους. ἀλλὰ γὰρ περιέχονται τοῦ οὐνόματος μᾶλλόν τι τῶν ἄλλων Ἰώνων, ἔστωσαν δὴ καὶ οἱ καθαρῶς γεγονότες Ἴωνες. εἰσὶ δὲ πάντες Ἴωνες ὅσοι ἀπʼ Ἀθηνέων γεγόνασι καὶ Ἀπατούρια ἄγουσι ὁρτήν. ἄγουσι δὲ πάντες πλὴν Ἐφεσίων καὶ Κολοφωνίων· οὗτοι γὰρ μοῦνοι Ἰώνων οὐκ ἄγουσι Ἀπατούρια, καὶ οὗτοι κατὰ φόνου τινὰ σκῆψιν. | 1.147. And as kings, some of them chose Lycian descendants of Glaucus son of Hippolochus, and some Caucones of Pylus, descendants of Codrus son of Melanthus, and some both. Yet since they set more store by the name than the rest of the Ionians, let it be granted that those of pure birth are Ionians; ,and all are Ionians who are of Athenian descent and keep the feast |
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18. Plato, Parmenides, 132c, 132b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 97, 106| 132b. πᾶσιν ἕτερον, ᾧ ταῦτα πάντα μεγάλα ἔσται· καὶ οὐκέτι δὴ ἓν ἕκαστόν σοι τῶν εἰδῶν ἔσται, ἀλλὰ ἄπειρα τὸ πλῆθος. | 132b. and another again in addition to these, by reason of which they are all great; and each of your ideas will no longer be one, but their number will be infinite. |
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19. Plato, Phaedo, 109b, 116b, 117c, 117d, 117e, 60a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 359| 60a. κατελαμβάνομεν τὸν μὲν Σωκράτη ἄρτι λελυμένον, τὴν δὲ Ξανθίππην — γιγνώσκεις γάρ — ἔχουσάν τε τὸ παιδίον αὐτοῦ καὶ παρακαθημένην. ὡς οὖν εἶδεν ἡμᾶς ἡ Ξανθίππη, ἀνηυφήμησέ τε καὶ τοιαῦτ’ ἄττα εἶπεν, οἷα δὴ εἰώθασιν αἱ γυναῖκες, ὅτι ὦ Σώκρατες, ὕστατον δή σε προσεροῦσι νῦν οἱ ἐπιτήδειοι καὶ σὺ τούτους. καὶ ὁ Σωκράτης βλέψας εἰς τὸν Κρίτωνα, ὦ Κρίτων, ἔφη, ἀπαγέτω τις αὐτὴν οἴκαδε. καὶ ἐκείνην μὲν ἀπῆγόν τινες τῶν τοῦ Κρίτωνος βοῶσάν | 60a. told us to go in. We went in then and found Socrates just released from his fetters and Xanthippe—you know her—with his little son in her arms, sitting beside him. Now when Xanthippe saw us, she cried out and said the kind of thing that women always do say: Oh Socrates, this is the last time now that your friends will speak to you or you to them. And Socrates glanced at Crito and said, Crito, let somebody take her home. And some of Crito’s people took her away wailing |
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20. Euripides, Orestes, 1687 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 72| 1687. ̔́Ηβῃ πάρεδρος θεὸς ἀνθρώποις | 1687. when I have come to the sky, bright with stars. There, enthroned beside Hera and Hebe, the bride of Heracles, she will be honored by men with libations as a goddess for ever; along with those Zeus-born sons of Tyndareus, |
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| 21. Plato, Republic, 1.354a, 7.514a-520a, 10.613a, 6.500c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 451 |
22. Hebrew Bible, Zechariah, a b c d\n0 5.4 5.4 5 4\n1 5.3 5.3 5 3\n2 5.2 5.2 5 2\n3 5.1 5.1 5 1\n4 "4.2‒3" "4.2‒3" "4 2‒3" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 457| 5.4. הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃ | 5.4. I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’ |
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23. Xenophon, Symposium, 2.10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gregory of nyssa, de anima (on the soul and the resurrection) •female characters in dialogues, gregory of nyssa, de anima (on the soul and the resurrection) Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 359 | 2.10. If that is your view, Socrates , asked Antisthenes, how does it come that you don’t practise what you preach by yourself educating Xanthippe, but live with a wife who is the hardest to get along with of all the women there are—yes, or all that ever were, I suspect, or ever will be? Because, he replied, I observe that men who wish to become expert horsemen do not get the most docile horses but rather those that are high-mettled, believing that if they can manage this kind, they will easily handle any other. My course is similar. Mankind at large is what I wish to deal and associate with; and so I have got her, well assured that if I can endure her, I shall have no difficulty in my relations with all the rest of human kind. These words, in the judgment of the guests, did not go wide of the mark. 2.10. If that is your view, Socrates, asked Antisthenes, how does it come that you don’t practise what you preach by yourself educating Xanthippe, but live with a wife who is the hardest to get along with of all the women there are—yes, or all that ever were, I suspect, or ever will be? Because, he replied, I observe that men who wish to become expert horsemen do not get the most docile horses but rather those that are high-mettled, believing that if they can manage this kind, they will easily handle any other. My course is similar. Mankind at large is what I wish to deal and associate with; and so I have got her, well assured that if I can endure her, I shall have no difficulty in my relations with all the rest of human kind. These words, in the judgment of the guests, did not go wide of the mark. |
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| 24. Xenophon, Memoirs, 2.2.7-2.2.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gregory of nyssa, de anima (on the soul and the resurrection) •female characters in dialogues, gregory of nyssa, de anima (on the soul and the resurrection) Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 359 |
| 25. Euripides, Hippolytus, 676 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 72 |
| 26. Sophocles, Fragments, 2.168.3-2.168.4, 3.5-3.10 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Tor, Mortal and Divine in Early Greek Epistemology (2017) 50 |
27. Plato, Theaetetus, 176b, 176a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 332| 176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε | 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; |
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28. Plato, Timaeus, 17a, 21b, 27b, 41d, 41e, 43b, 43c, 43d, 47b, 47c, 43a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 264| 43a. μόρια ὡς ἀποδοθησόμενα πάλιν, εἰς ταὐτὸν τὰ λαμβανόμενα συνεκόλλων, οὐ τοῖς ἀλύτοις οἷς αὐτοὶ συνείχοντο δεσμοῖς, ἀλλὰ διὰ σμικρότητα ἀοράτοις πυκνοῖς γόμφοις συντήκοντες, ἓν ἐξ ἁπάντων ἀπεργαζόμενοι σῶμα ἕκαστον, τὰς τῆς ἀθανάτου ψυχῆς περιόδους ἐνέδουν εἰς ἐπίρρυτον σῶμα καὶ ἀπόρρυτον. αἱ δʼ εἰς ποταμὸν ἐνδεθεῖσαι πολὺν οὔτʼ ἐκράτουν οὔτʼ ἐκρατοῦντο, βίᾳ δὲ ἐφέροντο καὶ ἔφερον, ὥστε τὸ | 43a. as if meaning to pay them back, and the portions so taken they cemented together; but it was not with those indissoluble bonds wherewith they themselves were joined that they fastened together the portions but with numerous pegs, invisible for smallness; and thus they constructed out of them all each several body, and within bodies subject to inflow and outflow they bound the revolutions of the immortal Soul. The souls, then, being thus bound within a mighty river neither mastered it nor were mastered, but with violence they rolled along and were rolled along themselves, |
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| 29. Plato, Alcibiades I, 1.132d-33c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •god, gregory of nyssa •gregory of nyssa, god •gregory of nyssa, neoplatonism •gregory of nyssa, incomprehensibility •gregory of nyssa, mirrors •gregory of nyssa, soul Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 116 |
| 30. Demosthenes, Against Boeotus 1, 1.4-1.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 92 |
| 31. Theophrastus, On The Senses, 52-53 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 111 |
| 32. Aristotle, Soul, 413a31, 413b15, 413b14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 106 |
| 33. Aristotle, Metaphysics, 1029a12, 1029a13, 1029a14, 1029a15, 1029a16, 1029a17, 1029a18, 1029a19, 1029a20, 1029a21, 1029a22, 1029a23, 1029a24, 1029a25, 1029a26, 1029a11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 104 |
| 34. Aristotle, Nicomachean Ethics, 1.2, 1.7, 1.10.14, 1.10.16 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •aristotle, gregory of nyssa •beatitudes, gregory of nyssa •gregory of nyssa •stoicism, stoics, gregory of nyssa Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 451 |
| 35. Aristotle, Rhetoric, 1.2, 1355b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 292 |
| 36. Euclid, Recension of Optics By Theon, 148-150 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 111 |
37. Cicero, On The Ends of Good And Evil, 3.41, 4.20, 4.72, 5.16-5.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207| 3.41. Tum ille: His igitur ita positis, inquit, sequitur magna contentio, quam tractatam qua tractata Guyet. a Peripateticis mollius—est enim eorum consuetudo dicendi non satis acuta propter ignorationem ignorantiam R dialecticae—Carneades tuus egregia quadam exercitatione in dialecticis summaque eloquentia rem in summum discrimen adduxit, propterea quod pugnare non destitit in omni hac quaestione, quae de bonis et malis appelletur, non esse rerum Stoicis cum Peripateticis controversiam, sed nominum. mihi autem nihil tam perspicuum videtur, quam has sententias eorum philosophorum re inter se magis quam verbis dissidere; maiorem multo inter Stoicos et Peripateticos rerum esse aio aio aĩo V animo R oio ( prior o ab alt. m. in ras. ) N discrepantiam quam verborum, quippe cum Peripatetici omnia, quae ipsi bona appellant, pertinere dicant ad beate vivendum, nostri non ex omni, quod non ex omni quod Dav. non quod ex omni ARV noro quod ex omni BE numquam ex omni N aestimatione aliqua dignum sit, compleri vitam beatam putent. 4.20. Alia quaedam dicent, credo, magna antiquorum esse peccata, quae ille veri veri ( corr., ut videtur, ex vere) N vere BEV vero R investigandi cupidus nullo modo ferre potuerit. quid enim perversius, quid intolerabilius, quid stultius quam bonam valitudinem, quam dolorum omnium vacuitatem, quam integritatem oculorum reliquorumque sensuum ponere in bonis potius, quam dicerent nihil omnino inter eas res iisque contrarias interesse? ea enim omnia, quae illi bona dicerent, praeposita esse, non bona, itemque illa, quae in corpore excellerent, stulte antiquos dixisse per se esse expetenda; sumenda potius quam expetenda. ea denique omni vita, quae in una virtute virtute una BE consisteret, illam vitam, quae etiam ceteris rebus, quae essent secundum naturam, abundaret, magis expetendam non esse. sed magis sumendam. cumque ipsa virtus efficiat ita beatam vitam, ut beatior esse non possit, tamen quaedam deesse sapientibus tum, cum sint beatissimi; itaque eos id agere, ut a se dolores, morbos, debilitates repellant. 4.72. Quis istud, quaeso, quaeso Man., Lamb. ; quasi nesciebat? verum audiamus.— Ista, inquit, quae dixisti, valere, locupletem esse, non dolere, bona non dico, sed dicam Graece prohgme/na, Latine autem producta—sed praeposita proposita RNV aut praecipua malo, sit tolerabilius et mollius—; illa autem, morbum, egestatem, dolorem, non appello mala, sed, si libet, si libet BE, N (libet ab alt. m. in ras. ); si lilibet R scilicet V reiectanea. itaque illa non dico me expetere, sed legere, nec optare, sed sumere, contraria autem non fugere, sed quasi secernere. Quid ait Aristoteles reliquique Platonis alumni? Se omnia, quae secundum naturam sint, bona appellare, quae autem contra, mala. Videsne igitur Zenonem tuum cum Aristone verbis concinere, concinere C. F. W. Mue. consistere re re N 2 om. BERN 1 V dissidere, cum Aristotele et illis re consentire, verbis discrepare? discrepare BE disceptare cur igitur, cum de re conveniat, non malumus malimus NV usitate loqui? aut doceat paratiorem me ad contemnendam pecuniam fore, si illam in rebus praepositis quam si in bonis duxero, fortioremque in patiendo dolore, si eum asperum et difficilem perpessu et contra perpessu et contra perpessi contra BE naturam esse quam si malum dixero. 5.16. ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. quod quoniam in quo sit magna dissensio est, Carneadea carneadia BENV nobis adhibenda divisio est, qua noster Antiochus libenter uti solet. ille igitur vidit, non modo quot fuissent adhuc philosophorum de summo bono, sed quot omnino esse possent sententiae. negabat igitur ullam esse artem, quae ipsa a se proficisceretur; etenim semper illud extra est, quod arte comprehenditur. nihil opus est exemplis hoc facere longius. est enim perspicuum nullam artem ipsam in se versari, sed esse aliud artem ipsam, aliud quod propositum sit arti. quoniam igitur, ut medicina valitudinis, navigationis gubernatio, sic vivendi ars est prudentia, necesse est eam quoque ab aliqua re esse constitutam et profectam. 5.17. constitit autem fere inter omnes id, in quo prudentia versaretur et quod assequi vellet, aptum et accommodatum naturae esse oportere et tale, ut ipsum per se invitaret et alliceret appetitum animi, quem o(rmh\n o(rmh/n ] bonū R Graeci vocant. quid autem sit, quod ita moveat itaque a natura in primo ortu appetatur, non constat, deque eo est inter philosophos, cum summum bonum exquiritur, omnis dissensio. totius enim quaestionis eius, quae habetur de finibus bonorum et malorum, cum quaeritur, in his quid sit extremum et ultimum, et quid ultimum BE fons reperiendus est, in quo sint prima invitamenta naturae; quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Voluptatis alii primum appetitum putant et primam depulsionem doloris. vacuitatem doloris alii censent primum ascitam ascitam cod. Glogav., Mdv. ; ascitum RV as|scitum N assertum BE et primum declinatum dolorem. 5.18. ab iis iis Lamb. 2, Mdv. ; his alii, quae prima secundum naturam nomit, proficiscuntur, in quibus numerant incolumitatem conservationemque omnium partium, valitudinem, sensus integros, doloris vacuitatem, viris, pulchritudinem, cetera generis eiusdem, quorum similia sunt prima prima om. R in animis quasi virtutum igniculi et semina. Ex his tribus cum unum aliquid aliquid Wes. aliquod sit, quo primum primum dett. prima BE primo RNV natura moveatur vel ad appetendum vel ad ad ( prius ) om. BERN repellendum, nec quicquam omnino praeter haec tria possit esse, necesse est omnino officium aut fugiendi aut sequendi ad eorum aliquid aliquod BE referri, ut illa prudentia, quam artem vitae esse diximus, in earum trium rerum aliqua versetur, a qua totius vitae ducat exordium. 5.19. ex eo autem, quod statuerit esse, quo primum natura moveatur, existet recti etiam ratio atque honesti, quae cum uno aliquo aliquo uno BE ex tribus illis congruere possit, possit. u aut non dolendi ita sit ut quanta ( v. 19 ) R rell. om. ut aut id honestum sit, facere omnia aut voluptatis causa, etiam si eam secl. Mdv. non consequare, aut non dolendi, etiam etiam N 2 in ras., aut BEV si id assequi nequeas, aut eorum, quae secundum naturam sunt, adipiscendi, etiam si nihil consequare. ita ita N 2 aut non dolendi ita R ( cf. ad v. 14 ), N 1 V; aut nichil dolendi ita BE fit ut, quanta differentia est in principiis naturalibus, tanta sit in finibus bonorum malorumque dissimilitudo. alii rursum isdem a principiis omne officium referent aut ad voluptatem aut ad non dolendum aut ad prima illa secundum naturam optinenda. 5.20. expositis iam igitur sex de summo bono sententiis trium proximarum hi principes: voluptatis Aristippus, non dolendi Hieronymus, fruendi rebus iis, quas primas secundum naturam esse diximus, Carneades non ille quidem auctor, sed defensor disserendi causa fuit. superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. nam voluptatis causa facere omnia, cum, etiamsi nihil consequamur, tamen ipsum illud consilium ita faciendi per se expetendum et honestum et solum bonum sit, nemo dixit. ne vitationem quidem doloris ipsam per se quisquam in rebus expetendis putavit, nisi nisi Urs. ne si etiam evitare posset. at vero facere omnia, ut adipiscamur, quae secundum naturam sint, sunt BE etiam si ea non assequamur, id esse et honestum et solum per se expetendum et solum bonum Stoici dicunt. | 3.41. "Well, then," resumed Cato, "these principles established there follows a great dispute, which on the side of the Peripatetics was carried on with no great pertinacity (in fact their ignorance of logic renders their habitual style of discourse somewhat deficient in cogency); but your leader Carneades with his exceptional proficiency in logic and his consummate eloquence brought the controversy to a head. Carneades never ceased to contend that on the whole soâcalled 'problem of good and evil,' there was no disagreement as to facts between the Stoics and the Peripatetics, but only as to terms. For my part, however, nothing seems to me more manifest than that there is more of a real than a verbal difference of opinion between those philosophers on these points. I maintain that there is a far greater discrepancy between the Stoics and the Peripatetics as to facts than as to words. The Peripatetics say that all the things which under their system are called goods contribute to happiness; whereas our school does not believe that total happiness comprises everything that deserves to have a certain amount of value attached to it. < 4.20. As I understand, they will accuse the ancients of certain grave errors in other matters, which that ardent seeker after truth found himself quite unable to tolerate. What, he asked, could have been more insufferably foolish and perverse than to take good health, freedom from all pain, or soundness of eyesight and of the other senses, and class them as goods, instead of saying that there was nothing whatever to choose between these things and their opposites? According to him, all these things which the ancients called good, were not good, but 'preferred'; and so also with bodily excellences, it was foolish of the ancients to call them 'desirable for their own sakes'; they were not 'desirable' but 'worth taking'; and in short, speaking generally, a life bountifully supplied with all the other things in accordance with nature, in addition to virtue, was not 'more desirable,' but only 'more worth taking' than a life of virtue and virtue alone; and although virtue of itself can render life as happy as it is possible for it to be, yet there are some things that Wise Men lack at the very moment of supreme happiness; and accordingly they do their best to protect themselves from pain, disease and infirmity. < 4.72. "Who, pray, did not know that? However, let us hear what he has to say. â 'The things you mentioned,' he continues, 'health, affluence, freedom from pain, I do not call goods, but I will call them in Greek proÄgmena, that is in your language "brought forward" (though I will rather use "preferred" or "preâeminent," as these sound smoother and more acceptable) and on the other hand disease, poverty and pain I do not style evils, but, if you please, "things rejected." Accordingly I do not speak of "desiring" but "selecting" these things, not of "wishing" but "adopting" them, and not of "avoiding" their opposites but so to speak "discarding" them.' What say Aristotle and the other pupils of Plato? That they call all things in accordance with nature good and all things contrary to nature bad. Do you see therefore that between your master Zeno and Aristo there is a verbal harmony but a real difference; whereas between him and Aristotle and the rest there is a real agreement and a verbal disagreement? Why, then, as we are agreed to the fact, do we not prefer to employ the usual terminology? Or else let him prove that I shall be readier to despise money if I believe it to be a 'thing preferred' than if I believe it to be a good, and braver to endure pain if I say it is irksome and hard to bear and contrary to nature, than if I call it an evil. < 5.16. and therefore have discovered a standard to which each action may be referred; and from this we can discover and construct that rule of happiness which all desire. "Now there is great difference of opinion as to what constitutes the Chief Good. Let us therefore adopt the classification of Carneades, which our teacher Antiochus is very fond of employing. Carneades passed in review all the opinions as of that Chief Good, not only that actually had been held by philosophers hitherto, but that it was possible to hold. He then pointed out that no science or art can supply its own starting-point; its subject-matter must always lie outside it. There is no need to enlarge upon or illustrate this point; for it is evident that no art is occupied with itself: the art is distinct from the subject with which it deals; since therefore, as medicine is the art of health and navigation the art of sailing the ship, so Prudence or Practical Wisdom is the art of conduct, it follows that Prudence also must have something as its base and point of departure. < 5.17. Now practically all have agreed that the subject with which Prudence is occupied and the end which it desires to attain is bound to be something intimately adapted to our nature; it must be capable of directly arousing and awakening an impulse of desire, what in Greek is called hormÄ. But what it is that at the first moment of our existence excites in our nature this impulse of desire â as to this there is no agreement. It is at this point that all the difference of opinion among students of the ethical problem arises. of the whole inquiry into the Ends of Goods and Evils and the question which among them is ultimate and final, the fountain-head is to be found in the earliest instincts of nature; discover these and you have the source of the stream, the starting-point of the debate as to the Chief Good and Evil. < 5.18. "One school holds that our earliest desire is for pleasure and our earliest repulsion is from pain; another thinks that freedom from pain is the earliest thing welcomed, and pain the earliest thing avoided; others again start from what they term the primary objects in accordance with nature, among which they reckon the soundness and safety of all the parts of the body, health, perfect senses, freedom from pain, strength, beauty and the like, analogous to which are the primary intellectual excellences which are the sparks and seeds of the virtues. Now it must be one or other of these three sets of things which first excites our nature to feel desire or repulsion; nor can it be anything whatsoever beside these three things. It follows therefore that every right act of avoidance or of pursuit is aimed at one of these objects, and that consequently one of these three must form the subject-matter of Prudence, which we spoke of as the art of life; from one of the three Prudence derives the initial motive of the whole of conduct. < 5.19. "Now, from whichever Prudence decides to be the object of the primary natural impulses, will arise a theory of right and of Moral Worth which may correspond with one or other of the three objects aforesaid. Thus Morality will consist either in aiming all our actions at pleasure, even though one may not succeed in attaining it; or at absence of pain, even though one is unable to secure it; or at getting the things in accordance with nature, even though one does not attain any of them. Hence there is a divergence between the different conceptions of the Ends of Goods and Evils, precisely equivalent to the difference of opinion as to the primary natural objects. â Others again starting from the same primary objects will make the sole standard of right action the actual attainment of pleasure, freedom from pain, or the primary things in accordance with nature, respectively. < 5.20. "Thus we have now set forth six views as to the Chief Good. The leading upholders of the latter three are: of pleasure, Aristippus; of freedom from pain, Hieronymus; of the enjoyment of what we have called the primary things in accordance with nature, Carneades, â that is, he did not originate this view but he upheld it for purposes of argument. The three former were possible views, but only one of them has been actually maintained, though that with great vigour. No one has asserted pleasure to be the sole aim of action in the sense that the mere intention of attaining pleasure, although unsuccessful, is in itself desirable and moral and the only good. Nor yet has anyone held that the effort to avoid pain is in itself a thing desirable, without one's being able actually to avoid it. On the other hand, that morality consists in using every endeavour to obtain the things in accordance with nature, and that this endeavour even though unsuccessful is itself the sole thing desirable and the sole good, is actually maintained by the Stoics. < |
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38. Septuagint, 3 Maccabees, 4.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 169 | 4.8. Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them. |
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39. Septuagint, 4 Maccabees, 16.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 236 | 16.7. O seven childbirths all in vain, seven profitless pregcies, fruitless nurturings and wretched nursings! |
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| 40. Cicero, De Finibus, 3.41, 4.20, 4.72, 5.16-5.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207 |
| 41. Septuagint, Ecclesiasticus (Siracides), 290, 69 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 99 |
42. Cicero, Tusculan Disputations, 2.30, 4.70, 4.72(SVF 3.652), 5.32, 5.120, 1 clement 8.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207| 2.30. haec est copia verborum, quod omnes uno verbo malum appellamus, id tot modis posse dicere. definis tu mihi, non tollis dolorem, cum dicis asperum, contra naturam, vix quod ferri tolerarique tollerarique G( ) RV possit; nec mentiris; sed re succumbere non oportebat verbis gloriantem. dum du in r. V rec del. Lb. nihil bonum nisi quod honestum, nihil malum si quod ... malum add. V c nisi quod turpe— optare hoc quidem est, non docere; docere oce in r. V 1 illud et melius et verius, omnia quae natura aspernetur aspernetur V 2 aspernatur X in malis esse, quae adsciscat, in bonis. hoc posito et verborum concertatione concertatione V (m eras. ) sublata tantum tamen excellet illud quod recte rite H amplexantur isti, quod honestum, quod rectum, quod decorum appellamus, quod idem interdum virtutis nomine amplectimur, ut omnia praeterea, quae bona corporis et fortunae fortunae V c furtunae X putantur, perexigua et minuta videantur, nihil melius aut verius dici queunt quam omnia quae... 20 videantur H igitur ne malum quidem quidem V (l litt. er.) ullum, illum G 1 nec si in unum locum add. Se. (nec malum ullum, ne si in unum quidem locum Ba. ) conlata omnia sint, cum turpitudinis malo comparanda. | |
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43. Diodorus Siculus, Historical Library, 17.115.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 72 | 17.115.6. In keeping with this magnificence and the other special marks of honour at the funeral, Alexander ended by decreeing that all should sacrifice to Hephaestion as god coadjutor. As a matter of fact, it happened just at this time that Philip, one of the Friends, came bearing a response from Ammon that Hephaestion should be worshipped as a god. Alexander was delighted that the god had ratified his own opinion, was himself the first to perform the sacrifice, and entertained everybody handsomely. The sacrifice consisted of ten thousand victims of all sorts. |
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44. Lucretius Carus, On The Nature of Things, 1.117-1.118, 2.7-2.10, 4.145-4.160, 4.269-4.337 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •gregory of nyssa •god, gregory of nyssa •gregory of nyssa, god •gregory of nyssa, image •gregory of nyssa, agency •gregory of nyssa, and stoicism •gregory of nyssa, and vision •gregory of nyssa, artist •gregory of nyssa, atomism •gregory of nyssa, bride •gregory of nyssa, eyes •gregory of nyssa, humanity •gregory of nyssa, incomprehensibility •gregory of nyssa, knowledge •gregory of nyssa, metaphors •gregory of nyssa, mirrors •gregory of nyssa, mutability •gregory of nyssa, soul •gregory of nyssa, spiritual senses •gregory of nyssa, subjectivity •gregory of nyssa, synergy •stoicism, gregory of nyssa •atomism, gregory of nyssa •eyes, gregory of nyssa •humanity, gregory of nyssa •knowledge, gregory of nyssa •metaphors, gregory of nyssa •subjectivity, gregory of nyssa •gregory of nyssa, viewer Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 112, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 348| 1.117. Ennius ut noster cecinit, qui primus amoeno 1.118. detulit ex Helicone perenni fronde coronam, 2.7. sed nihil dulcius est, bene quam munita tenere 2.8. edita doctrina sapientum templa serena, 2.9. despicere unde queas alios passimque videre 2.10. errare atque viam palantis quaerere vitae, 4.269. Nunc age, cur ultra speculum videatur imago 4.270. percipe: nam certe penitus remmota videtur. 4.271. quod genus illa foris quae vere transpiciuntur, 4.272. ianua cum per se transpectum praebet apertum, 4.273. multa facitque foris ex aedibus ut videantur; 4.274. is quoque enim duplici geminoque fit aere aëre visus. 4.275. primus enim citra postes tum cernitur aer aër, 4.276. inde fores ipsae dextra laevaque secuntur, 4.277. post extraria lux oculos perterget et aer aër 4.332. lurida praeterea fiunt quae cumque tuentur 4.333. arquati, quia luroris de corpore eorum 4.334. semina multa fluunt simulacris obvia rerum, 4.335. multaque sunt oculis in eorum denique mixta, 4.336. quae contage sua palloribus omnia pingunt. 4.337. E tenebris autem quae sunt in luce tuemur | 4.269. Now come, and why beyond a looking-glass An image may be seen, perceive. For seen It soothly is, removed far within. 'Tis the same sort as objects peered upon Outside in their true shape, whene'er a door Yields through itself an open peering-place, And lets us see so many things outside Beyond the house. Also that sight is made By a twofold twin air: for first is seen The air inside the door-posts; next the doors, The twain to left and right; and afterwards A light beyond comes brushing through our eyes, Then other air, then objects peered upon Outside in their true shape. And thus, when first The image of the glass projects itself, As to our gaze it comes, it shoves ahead And drives along the air that's in the space Betwixt it and our eyes, and brings to pass That we perceive the air ere yet the glass. But when we've also seen the glass itself, Forthwith that image which from us is borne Reaches the glass, and there thrown back again Comes back unto our eyes, and driving rolls Ahead of itself another air, that then 'Tis this we see before itself, and thus It looks so far removed behind the glass. Wherefore again, again, there's naught for wonder . . . . . . In those which render from the mirror's plane A vision back, since each thing comes to pass By means of the two airs. Now, in the glass The right part of our members is observed Upon the left, because, when comes the image Hitting against the level of the glass, 'Tis not returned unshifted; but forced off Backwards in line direct and not oblique,- Exactly as whoso his plaster-mask Should dash, before 'twere dry, on post or beam, And it should straightway keep, at clinging there, Its shape, reversed, facing him who threw, And so remould the features it gives back: It comes that now the right eye is the left, The left the right. 4.337. Again, we view From dark recesses things that stand in light, Because, when first has entered and possessed The open eyes this nearer darkling air, Swiftly the shining air and luminous Followeth in, which purges then the eyes And scatters asunder of that other air The sable shadows, for in large degrees This air is nimbler, nicer, and more strong. And soon as ever 'thas filled and oped with light The pathways of the eyeballs, which before Black air had blocked, there follow straightaway Those films of things out-standing in the light, Provoking vision- what we cannot do From out the light with objects in the dark, Because that denser darkling air behind Followeth in, and fills each aperture And thus blockades the pathways of the eyes That there no images of any things Can be thrown in and agitate the eyes. And when from far away we do behold The squared towers of a city, oft Rounded they seem,- on this account because Each distant angle is perceived obtuse, Or rather it is not perceived at all; And perishes its blow nor to our gaze Arrives its stroke, since through such length of air Are borne along the idols that the air Makes blunt the idol of the angle's point By numerous collidings. When thuswise The angles of the tower each and all Have quite escaped the sense, the stones appear As rubbed and rounded on a turner's wheel- Yet not like objects near and truly round, But with a semblance to them, shadowily. Likewise, our shadow in the sun appears To move along and follow our own steps And imitate our carriage- if thou thinkest Air that is thus bereft of light can walk, Following the gait and motion of mankind. For what we use to name a shadow, sure Is naught but air deprived of light. No marvel: Because the earth from spot to spot is reft Progressively of light of sun, whenever In moving round we get within its way, While any spot of earth by us abandoned Is filled with light again, on this account It comes to pass that what was body's shadow Seems still the same to follow after us In one straight course. Since, evermore pour in New lights of rays, and perish then the old, Just like the wool that's drawn into the flame. Therefore the earth is easily spoiled of light And easily refilled and from herself Washeth the black shadows quite away. |
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| 45. Demetrius, Style, 224.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 243 |
| 46. Philo of Alexandria, On The Life of Joseph, 82 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 |
47. Philo of Alexandria, On The Creation of The World, 143, 154 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 152, 158 | 154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV. |
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48. Philo of Alexandria, On The Change of Names, 141, 107 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 181 | 107. These are the men who have been initiated in the unholy rites of Beelphegor, and having widened all the mouths of the body to enable them to receive the streams which are poured into them from without, for the name Beelphegor is interpreted "the mouth above the skin," for they have overwhelmed the mind, the governor of the body, and have sunk it down to the lowest depth, so that it can never emerge, nor even hold up its head in ever so slight a degree. |
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49. Philo of Alexandria, On The Migration of Abraham, 35, 133 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 263 | 133. If, therefore, while you are walking you are neither fatigued, so as to give way and stumble, nor are so careless as to turn to either the right hand or to the left hand, and so to stray and miss the direct road which lies between the two; but if, imitating good runners, you finish the course of life without stumbling or error, you will deservedly obtain the crown and worthy prize of victory when you have arrived at your desired end. |
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50. Vergil, Eclogues, 6.64-6.73 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 348 | 6.64. as with a beast to mate, though many a time 6.65. on her smooth forehead she had sought for horns, 6.66. and for her neck had feared the galling plough. 6.67. O ill-starred maid! thou roamest now the hills, 6.68. while on soft hyacinths he, his snowy side 6.69. reposing, under some dark ilex now 6.70. chews the pale herbage, or some heifer track 6.71. amid the crowding herd. Now close, ye Nymphs, 6.72. ye Nymphs of Dicte, close the forest-glades, 6.73. if haply there may chance upon mine eye |
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| 51. Philo of Alexandria, On Flight And Finding, 115 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 262 |
52. Philo of Alexandria, On Drunkenness, 12, 141, 22 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 264 | 22. And we may see those who every day descend into the arena to contend in drinking much wine, and practising this quality every day, and striving to gain the victory in greediness and voracity, bringing their contributions as though they had some desirable object in view, and injuring themselves in every thing, in their property, and their bodies, and their souls; for by contributing their property they diminish their substance; and they break down and enervate the powers of their bodies by their luxurious way of life, and as for their souls, inundating them with immoderate food like a swollen torrent, they compel that to sink down to the lowest depth. |
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53. Philo of Alexandria, On The Preliminary Studies, 38 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 210 | 38. for he has at hand the perfect gifts of God, inspired by means of those most ancient graces, and he wishes and prays that they may remain lasting. In reference to which, it appears to me to be that the Author of all goodness gave him perseverance as his wife, in order that his mercies might endure for ever to the man who had her for his wife. VIII. |
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| 54. Philo of Alexandria, On The Confusion of Tongues, 13.49 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 236 |
55. Vergil, Aeneis, 2.12, 3.426-3.427, 4.499, 5.368, 6.522, 11.283 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 46| 2.12. quamquam animus meminisse horret, luctuque refugit, 3.426. Prima hominis facies et pulchro pectore virgo 3.427. pube tenus, postrema immani corpore pristis, 4.499. Haec effata silet; pallor simul occupat ora. 5.368. Nec mora: continuo vastis cum viribus effert 6.522. dulcis et alta quies placidaeque simillima morti. 11.283. contulimusque manus: experto credite, quantus | 2.12. 'T is evening; lo! the dews of night begin 3.426. poured forth libation, and invoked the shade 3.427. of Hector, at a tomb which her fond grief 4.499. Hesperia, his destined home and throne. 5.368. ome brazen wheel has crushed, or traveller 6.522. Trojan Aeneas, famed for faithful prayer 11.283. lone brides, and stricken souls of sisters fond, |
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56. Philo of Alexandria, On Dreams, 1.91, 1.205 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense •gregory thaumaturgus, gregory of nyssa on •gregory of nyssa, gregory of nyssa, pedagogy of •gregory of nyssa, life of gregory thaumaturgus •gregory of nyssa, life of moses, on moses as paradigm of educated christian •gregory of nyssa, on classical paideia Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 336; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 | 1.205. Nevertheless I admire the lover of wisdom for having studied the same art, collecting and thinking fit to weave together many things, though different, and proceeding from different sources, into the same web; for taking the first two elements from the grammatical knowledge imparted to children, that is to say, reading and writing, and taking from the more perfect growth of knowledge the skill which is found among poets, and the comprehension of ancient history, and deriving certainty and freedom from deception from arithmetic and geometry, in which sciences there is need of proportions and calculations; and borrowing from music rhyme, and metre, and harmonies, and chromatics, and diatonics, and combined and disjoined melodies; and having derived from rhetoric invention, and language, and arrangement, and memory, and action; and from philosophy, whatever has been omitted in any of these separate branches, and all the other things of which human life consists, he has put together in one most admirably arranged work, combining great learning of one kind with great learning of another kind. |
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57. Philo of Alexandria, On The Special Laws, 1.103, 1.148, 2.115, 2.138 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 233; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 | 1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 1.148. and the paunch is a kind of excrescence of the belly. And the belly is a kind of stable of that irrational animal the appetite, which, being irrigated by much wine-bibbing and gluttony, is continually washed with incessant provision of meat and drink, and like a swine is delighted while wallowing in the mire; in reference to which fact, a very suitable place indeed has been assigned to that intemperate and most unseemly beast, namely, the place to which all the superfluities are conveyed. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies. |
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58. Philo of Alexandria, On The Virtues, 144, 177 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 | 177. For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient. |
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59. Philo of Alexandria, On The Life of Moses, 1.5, 1.17, 1.48, 1.140-1.142, 2.106 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •basil of caesarea, gregory of nyssa on •gregory of nyssa, gregory of nyssa, pedagogy of •gregory of nyssa, life of gregory thaumaturgus •gregory of nyssa, life of moses, on moses as paradigm of educated christian •gregory of nyssa, on classical paideia •gregory of nyssa •origen, gregory of nyssa compared Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 334, 337; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 215; Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 143 | 1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat, 1.17. and as she said that she wished that she would do so, the maiden went and fetched her own mother and that of the infant, as if she had been a stranger, who with great readiness and willingness cheerfully promised to take the child and bring him up, pretending to be tempted by the reward to be paid, the providence of God thus making the original bringing up of the child to accord with the genuine course of nature. Then she gave him a name, calling him Moses with great propriety, because she had received him out of the water, for the Egyptians call water "mos." 1.48. But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pursuits of life, and had learnt to apply himself to the contemplation and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly comprehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues. 1.142. So they now prospered in both particulars: whether in that they received wages as it in price, which they now exacted from unwilling paymasters, who for a long period had not paid them at all; and, also, as if they were at war, they looked upon it as fitting to carry off the treasures of the enemy, according to the laws of conquerors; for it was the Egyptians who had set the example of acts of injustice, having, as I said before, enslaved foreigners and suppliants, as if they had been prisoners taken in war. And so they now, when an opportunity offered, avenged themselves without any preparation of arms, justice itself holding a shield over them, and stretching forth its hand to help them. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; |
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60. Philo of Alexandria, On Husbandry, 89 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 264 | 89. For when the wave rises high and dashes over each side of the soul (looking upon it as a ship), that is to say, over the mind and the outward sense, being lifted up by evident passions and iniquities which blow fiercely upon it, so that the soul leans on one side and is nearly overbalanced; then, as is natural, the mind becoming water-logged, goes down, and the deep in which it is sunk and overwhelmed is the body, which is compared to Egypt. XX. |
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61. Philo of Alexandria, On The Life of Abraham, 26 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 | 26. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V. |
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| 62. Philo of Alexandria, Allegorical Interpretation, a b c d\n0 2.8 2.8 2 8\n1 3.140 3.140 3 140\n2 3.141 3.141 3 141\n3 3.143 3.143 3 143\n4 3.144 3.144 3 144\n5 3.147 3.147 3 147\n6 2.81 2.81 2 81\n7 2.77 2.77 2 77\n8 1.46 1.46 1 46\n9 3.48 3.48 3 48\n10 2.97 2.97 2 97\n11 2.96 2.96 2 96\n12 2.95 2.95 2 95\n13 2.94 2.94 2 94\n14 2.98 2.98 2 98\n15 "3.132" "3.132" "3 132" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 |
| 63. Philo of Alexandria, Questions On Genesis, 1.6-1.11 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158 |
64. Philo of Alexandria, That The Worse Attacks The Better, 114 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 215 | 114. but of the lovers of knowledge the prophet speaks in a great song, and says, "That she has made them to ascend upon the strength of the earth, and has fed them upon the produce of the Fields," showing plainly that the godless man fails in attaining his object, in order that he may grieve the more while strength is not added to these operations in which he expends his energies, but while on the other hand it is take from them; but they who follow after virtue, placing it above all these things which are earthly and mortal, disregard their strength in their exceeding abundance, using God as the guide to conduct them in their ascent, who proffers to them the produce of the earth for their enjoyment and most profitable use, likening the virtues to fields, and the fruits of the virtues to the produce of the fields, according to the principles of their generation; for from prudence is derived prudent action, and from temperance temperate action, and from piety pious conduct, and from each of the other virtues is derived the energy in accordance with it. XXXI. |
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65. Philo of Alexandria, That God Is Unchangeable, 127-129, 75, 130 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 262 | 130. but when it changes so as to assume one uniform white appearance, it displays an involuntary change; since the mind, entirely deprived of the power of reasoning, not having left in it one single seed to beget understanding, like a man in a mist or in deep darkness, sees nothing that ought to be done; but, like a blind man, falling without seeing his way before him into all kinds of error, endures continual falls and disasters one after another, in spite of all its efforts. XXVIII. |
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66. Philo of Alexandria, That Every Good Person Is Free, 46 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 215 | 46. But the unerring law is right reason; not an ordice made by this or that mortal, a corruptible and perishable law, a lifeless law written on lifeless parchment or engraved on lifeless columns; but one imperishable, and stamped by immortal nature on the immortal mind. |
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67. Strabo, Geography, 12.3.1, 12.3.32, 12.8.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 33, 51 | 12.3.1. Pontos As for Pontus, Mithridates Eupator established himself as king of it; and he held the country bounded by the Halys River as far as the Tibarani and Armenia, and held also, of the country this side the Halys, the region extending to Amastris and to certain parts of Paphlagonia. And he acquired, not only the seacoast towards the west a far as Heracleia, the native land of Heracleides the Platonic philosopher, but also, in the opposite direction, the seacoast extending to Colchis and lesser Armenia; and this, as we know, he added to Pontus. And in fact this country was comprised within these boundaries when Pompey took it over, upon his overthrow of Mithridates. The parts towards Armenia and those round Colchis he distributed to the potentates who had fought on his side, but the remaining parts he divided into eleven states and added them to Bithynia, so that out of both there was formed a single province. And he gave over to the descendants of Pylaemenes the office of king over certain of the Paphlagonians situated in the interior between them, just as he gave over the Galatians to the hereditary tetrarchs. But later the Roman prefects made different divisions from time to time, not only establishing kings and potentates, but also, in the case of cities, liberating some and putting others in the hands of potentates and leaving others subject to the Roman people. As I proceed I must speak of things in detail as they now are, but I shall touch slightly upon things as they were in earlier times whenever this is useful. I shall begin at Heracleia, which is the most westerly place in this region. 12.3.32. Above Phanaroea is the Pontic Comana, which bears the same name as the Comana in Greater Cappadocia, having been consecrated to the same goddess and copied after that city; and I might almost say that the courses which they have followed in their sacrifices, in their divine obsessions, and in their reverence for their priests, are about the same, and particularly in the times of the kings who reigned before this, I mean in the times when twice a year, during the exoduses of the goddess, as they are called, the priest wore a diadem and ranked second in honor after the king. |
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| 68. Seneca The Younger, Quaestiones Naturales, 16.1-16.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •god, gregory of nyssa •gregory of nyssa, god •gregory of nyssa, and stoicism •gregory of nyssa, atomism •gregory of nyssa, mirrors •gregory of nyssa, soul •gregory of nyssa, synergy •stoicism, gregory of nyssa •atomism, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 122 |
| 69. Propertius, Elegies, 3.3.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 348 |
| 70. Philo of Alexandria, On The Posterity of Cain, 10, 22, 32, 11 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 262 |
71. Philo of Alexandria, On The Sacrifices of Cain And Abel, 121 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 | 121. These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of freedom. And may we not say that in this way a very necessary doctrine is brought forward? Namely that every wise man is a ransom for a worthless one, who would not be able to last for even a short time, if the wise man by the exertion of mercy and prudence did not take thought for his lasting; as a physician opposing himself to the infirmities of an invalid, and either rendering them slighter, or altogether removing them unless the disease comes on with irresistible violence, and surmounts all the ingenuity of medical skill. |
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| 72. Plutarch, On Common Conceptions Against The Stoics, 1073B, 1070F-1072F (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207 |
| 73. Plutarch, On Moral Virtue, 449A (SVF 3.439) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207 |
74. New Testament, Luke, 11.7, 12.50, 9.31, 11.2b-4, 12.49, 12.51, 12.52, 9.33, 9.35, 9.36, 9.32, 9.34, 9.30, 9.29, 9.28, 2.13, 2.14, 8.16, 11.33, 10.42, 11.2, 11.3, 11.4, 11.13, 23.43, 16.22, 16.23, 16.24, 16.21, 16.20, 16.19, 16.26, 16.25, 16.31, 16.27, 16.28, 16.29, 16.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 154| 11.7. κἀκεῖνος ἔσωθεν ἀποκριθεὶς εἴπῃ Μή μοι κόπους πάρεχε· ἤδη ἡ θύρα κέκλεισται, καὶ τὰ παιδία μου μετʼ ἐμοῦ εἰς τὴν κοίτην εἰσίν· οὐ δύναμαι ἀναστὰς δοῦναί σοι. | 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? |
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75. Mishnah, Avodah Zarah, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 109| 3.4. שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר: | 3.4. Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer [questions relating to torah] in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this [statue of Aphrodite] stands by a sewer and all people urinate before it. [In the torah] it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted. |
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76. New Testament, Philippians, 2.7, 2.10-2.11, 3.13-3.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory of nyssa •gregory of nyssa, against eunomius •gregory of nyssa, gregory of nyssa, pedagogy of •gregory of nyssa, life of moses, on moses as paradigm of educated christian •gregory of nyssa, allegory and negotiation of otherness •gregory of nyssa, human perfection, theory of •allegory, gregory of nyssa on use of •beatitudes, gregory of nyssa Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 333; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 126; Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 143; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 450; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 169| 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 3.13. ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14. κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. | 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. |
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77. New Testament, Hebrews, 1.6-1.7, 8.2, 12.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 78; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 163, 169| 1.6. ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1.7. καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει 8.2. τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. 12.22. ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει | 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him." 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire." 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, |
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78. New Testament, Galatians, 3.24, 4.12, 4.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cappadocian fathers, gregory of nyssa •de vita moysis (life of moses, gregory of nyssa) •gregory of nyssa •gregory of nyssa, de vita moysis (life of moses) •life of moses (de vita moysis, gregory of nyssa) •moses, de vita moysis (life of moses, gregory of nyssa) •figurative/allegorical exegesis, in gregory of nyssa's life of moses •god, gregory of nyssa •gregory of nyssa, god •gregory of nyssa, image •gregory of nyssa, bride •gregory of nyssa, metaphors •gregory of nyssa, mirrors •metaphors, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 127; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 730; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 169| 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 4.12. Γίνεσθε ὡς ἐγώ, ὅτι κἀγὼ ὡς ὑμεῖς, ἀδελφοί, δέομαι ὑμῶν. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, | 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 4.12. I beg you, brothers, become as I am,for I also have become as you are. You did me no wrong, 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. |
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79. New Testament, Ephesians, a b c d\n0 3.17 3.17 3 17\n1 3.16 3.16 3 16\n2 "4.25" "4.25" "4 25"\n3 36.10 36.10 36 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 89| 3.17. κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ἐν ἀγάπῃ· ἐρριζωμένοι καὶ τεθεμελιωμένοι, | 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love, |
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80. New Testament, Acts, a b c d\n0 13 13 13 None\n1 6.9 6.9 6 9\n2 6.8 6.8 6 8\n3 8 8 8 None\n4 7 7 7 None\n5 6 6 6 None\n6 6.2 6.2 6 2\n7 6.10 6.10 6 10\n8 6.11 6.11 6 11\n9 7.5 7.5 7 5\n10 7.4 7.4 7 4\n11 7.3 7.3 7 3\n12 7.2 7.2 7 2\n13 7.1 7.1 7 1\n14 17.18 17.18 17 18\n15 17.17 17.17 17 17\n16 17 17 17 None\n17 17.19 17.19 17 19\n18 17.34 17.34 17 34\n19 17.33 17.33 17 33\n20 17.32 17.32 17 32\n21 17.30 17.30 17 30\n22 17.29 17.29 17 29\n23 17.28 17.28 17 28\n24 17.27 17.27 17 27\n25 17.26 17.26 17 26\n26 17.25 17.25 17 25\n27 17.24 17.24 17 24\n28 17.23 17.23 17 23\n29 17.22 17.22 17 22\n30 17.21 17.21 17 21\n31 17.20 17.20 17 20\n32 17.31 17.31 17 31\n33 17.16 17.16 17 16\n34 7.22 7.22 7 22\n35 "21.4" "21.4" "21 4" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 37 | 13. , Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. , As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them.", Then, when they had fasted and prayed and laid their hands on them, they sent them away. , So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. , When they were at Salamis, they proclaimed the word of God in the synagogues of the Jews. They had also John as their attendant. , When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus, , who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. , But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. , But Saul, who is also called Paul, filled with the Holy Spirit, fastened his eyes on him, , and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? , Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand. , Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. , Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia. John departed from them and returned to Jerusalem. , But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. , After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak.", Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. , The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. , For about the time of forty years he put up with them in the wilderness. , When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. , After these things he gave them judges until Samuel the prophet. , Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. , When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' , From this man's seed, God has brought salvation to Israel according to his promise, , before his coming, when John had first preached the baptism of repentance to all the people of Israel. , As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' , Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. , For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. , Though they found no cause for death, they still asked Pilate to have him killed. , When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. , But God raised him from the dead, , and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. , We bring you good news of the promise made to the fathers, , that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' , "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' , Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' , For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. , But he whom God raised up saw no decay. , Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, , and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. , Beware therefore, lest that come on you which is spoken in the prophets: , 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.'", So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. , Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. , The next Sabbath almost the whole city was gathered together to hear the word of God. , But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. , Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. , For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.'", As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. , The Lord's word was spread abroad throughout all the region. , But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. , But they shook off the dust of their feet against them, and came to Iconium. , The disciples were filled with joy with the Holy Spirit. |
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81. New Testament, 2 Corinthians, a b c d\n0 8.9 8.9 8 9\n1 "7.8" "7.8" "7 8"\n2 3.13 3.13 3 13\n3 3.14 3.14 3 14\n4 3.15 3.15 3 15\n5 3.16 3.16 3 16\n6 3.17 3.17 3 17\n7 3.18 3.18 3 18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 452| 8.9. γινώσκετε γὰρ τὴν χάριν τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ], ὅτι διʼ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε. | |
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82. New Testament, John, a b c d\n0 19.34 19.34 19 34\n1 7.39 7.39 7 39\n2 7.38 7.38 7 38\n3 7.37 7.37 7 37\n4 12 12 12 None\n5 17 17 17 None\n6 1.17 1.17 1 17\n7 1.18 1.18 1 18\n8 1.16 1.16 1 16\n9 1.15 1.15 1 15\n10 1.14 1.14 1 14\n11 4 4 4 None\n12 12.28 12.28 12 28\n13 "5.17" "5.17" "5 17"\n14 "17.21" "17.21" "17 21"\n15 "13.35" "13.35" "13 35"\n16 "13.34" "13.34" "13 34"\n17 "14.28" "14.28" "14 28" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison, Filled with the Spirit (2009) 373| 19.34. ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. | 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. |
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83. New Testament, 2 Peter, a b c d\n0 1.4 1.4 1 4\n1 "1.4" "1.4" "1 4" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 172| 1.4. διʼ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. | 1.4. by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. |
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84. New Testament, Matthew, a b c d\n0 13.11 13.11 13 11\n1 21.16 21.16 21 16\n2 5.7 5.7 5 7\n3 5.18 5.18 5 18\n4 4.10 4.10 4 10\n5 4.9 4.9 4 9\n6 4.8 4.8 4 8\n7 5.10 5.10 5 10\n8 5.4 5.4 5 4\n9 5.5 5.5 5 5\n10 25.35 25.35 25 35\n11 25.34 25.34 25 34\n12 25.33 25.33 25 33\n13 25.32 25.32 25 32\n14 25.31 25.31 25 31\n15 25 25 25 None\n16 5.3 5.3 5 3\n17 25.36 25.36 25 36\n18 25.37 25.37 25 37\n19 25.38 25.38 25 38\n20 25.39 25.39 25 39\n21 25.46 25.46 25 46\n22 25.45 25.45 25 45\n23 25.44 25.44 25 44\n24 25.43 25.43 25 43\n25 25.42 25.42 25 42\n26 25.41 25.41 25 41\n27 25.40 25.40 25 40\n28 4.21 4.21 4 21\n29 5.15 5.15 5 15\n30 6.13 6.13 6 13\n31 5.8 5.8 5 8\n32 19.17 19.17 19 17\n33 19.18 19.18 19 18\n34 19.19 19.19 19 19\n35 19.16 19.16 19 16\n36 19.20 19.20 19 20\n37 19 19 19 None\n38 19.22 19.22 19 22\n39 19.21 19.21 19 21\n40 "19.21" "19.21" "19 21"\n41 "4.23" "4.23" "4 23"\n42 "8.17" "8.17" "8 17"\n43 1.1 1.1 1 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 95| 13.11. ὁ δὲ ἀποκριθεὶς εἶπεν ὅτι Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. | 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. |
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| 85. New Testament, 1 Timothy, a b c d\n0 10.300 10.300 10 300\n1 "2.4" "2.4" "2 4" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 237 |
86. New Testament, 1 Thessalonians, 5.12-5.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 194| 5.12. Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν καὶ προϊσταμένους ὑμῶν ἐν κυρίῳ καὶ νουθετοῦντας ὑμᾶς, 5.13. καὶ ἡγεῖσθαι αὐτοὺς ὑπερεκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν. | 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you, 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. |
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87. New Testament, 1 Corinthians, 12, 15.36, 15.35, 15.37, 15.40, 15.39, 15.42, 15.41, 15.43, 15.38, 15.44, 5.8, 1.30, 13.12, 11.1, 13.12a, 13.9, 7, 7.32, 7.35b, 3.1, 3.2, 3.3, 15.24, 15.25, 15.26, 15.27, 15.28, "13", "13.3", 8.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 155 | 12. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant.,You know that when you were heathen, you were ledaway to those mute idols, however you might be led.,Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.,Now there are various kinds of gifts, but the same Spirit.,There are various kinds of service, and the same Lord.,There are various kinds of workings, but the same God, who works allthings in all.,But to each one is given the manifestation of theSpirit for the profit of all.,For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit;,to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit;,and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages.,But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires.,For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ.,For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.,For the body is not one member, but many.,If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body.,If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body.,If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be?,But now God has set the members, each one ofthem, in the body, just as he desired.,If they were all onemember, where would the body be?,But now they are many members,but one body.,The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you.",No, much rather, those members of the body which seem to be weaker arenecessary.,Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety;,whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part,,thatthere should be no division in the body, but that the members shouldhave the same care for one another.,When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.,Now you are the body of Christ, and members individually.,God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages.,Are allapostles? Are all prophets? Are all teachers? Are all miracle workers?,Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret?,But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. |
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| 88. New Testament, 1 John, a b c d\n0 "4.8 "4.8 "4 8\n1 "4.18" "4.18" "4 18"\n2 16" 16" 16" None\n3 "4.12" "4.12" "4 12"\n4 "4.7-8 "4.7 "4 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 187, 193 |
| 89. Anon., Didache, 8.3, 9.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 64 |
90. New Testament, Mark, a b c d\n0 12.37 12.37 12 37\n1 12.30 12.30 12 30\n2 12.31 12.31 12 31\n3 "10.27" "10.27" "10 27" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 217| 12.37. αὐτὸς Δαυεὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστὶν υἱός; Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως. | 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly. |
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91. New Testament, Romans, 11.25, 1 cor. 15, 5.14, 8.6, 11.20, "5.6", "5.5", 7.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 95| 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· | 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, |
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| 92. Seneca The Younger, De Consolatione Ad Marciam, 2.2, 3.4, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
93. Tacitus, Histories, 3.47 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 51 | 3.47. Nor were the other nations quiet. There was a sudden armed uprising in Pontus led by a barbarian slave who had once been prefect of the royal fleet. This was a certain Anicetus, a freedman of Polemo, who, having been once very powerful, was impatient of the change after the kingdom was transformed into a province. So he stirred up the people of Pontus in the name of Vitellius, bribing the poorest among them with hope of plunder. Then at the head of a band, which was far from being negligible, he suddenly attacked Trapezus, a city of ancient fame, founded by Greeks at the extreme end of the coast of Pontus. There he massacred a cohort, which originally consisted of auxiliaries furnished by the king; later its members had been granted Roman citizenship and had adopted Roman standards and arms, but retained the indolence and licence of the Greeks. He also set fire to the fleet and escaped by sea, which was unpatrolled since Mucianus had concentrated the best light galleys and all the marines at Byzantium. Moreover, the barbarians had hastily built vessels and now roamed the sea at will, despising the power of Rome. Their boats they call camarae; they have a low freeboard but are broad of beam, and are fastened together without spikes of bronze or iron. When the sea is rough the sailors build up the bulwarks with planks to match the height of the waves, until they close in the hull like the roof of a house. Thus protected these vessels roll about amid the waves. They have a prow at both ends and their arrangement of oars may be shifted, so that they can be safely propelled in either direction at will. |
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94. Suetonius, Nero, 18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 51 | 18. So far from being actuated by any wish or hope of increasing or extending the empire, he even thought of withdrawing the army from Britain and changed his purpose only because he was ashamed to seem to belittle the glory of his father. He increased the provinces only by the realm of Pontus, when it was given up by Polemon, and that of Cottius in the Alps on the latter's death. |
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| 95. Seneca The Younger, Letters, 79.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 348 |
| 96. Seneca The Younger, Natural Questions, 16.1-16.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god, gregory of nyssa •gregory of nyssa, god •gregory of nyssa, and stoicism •gregory of nyssa, atomism •gregory of nyssa, mirrors •gregory of nyssa, soul •gregory of nyssa, synergy •stoicism, gregory of nyssa •atomism, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 122 |
| 97. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 18.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
98. Anon., Acts of Thomas, 27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 65 | 27. And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour. |
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99. Anon., Lamentations Rabbah, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 225| 1.1. אֵיכָה יָשְׁבָה, שְׁלשָׁה נִתְנַבְּאוּ בְּלָשׁוֹן אֵיכָה, משֶׁה, יְשַׁעְיָה, וְיִרְמְיָה. משֶׁה אָמַר (דברים א, יב): אֵיכָה אֶשָֹּׂא לְבַדִּי וגו'. יְשַׁעְיָה אָמַר (ישעיה א, כא): אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה אָמַר: אֵיכָה יָשְׁבָה בָדָד, אָמַר רַבִּי לֵוִי מָשָׁל לְמַטְרוֹנָה שֶׁהָיוּ לָהּ שְׁלשָׁה שׁוֹשְׁבִינִין, אֶחָד רָאָה אוֹתָהּ בְּשַׁלְוָתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּפַחֲזוּתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּנִוּוּלָהּ. כָּךְ, משֶׁה רָאָה אֶת יִשְׂרָאֵל בִּכְבוֹדָם וְשַׁלְוָתָם וְאָמַר: אֵיכָה אֶשָֹּׂא לְבַדִּי טָרְחֲכֶם. יְשַׁעְיָה רָאָה אוֹתָם בְּפַחֲזוּתָם, וְאָמַר: אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה רָאָה אוֹתָם בְּנִוּוּלָם, וְאָמַר: אֵיכָה יָשְׁבָה. שָׁאֲלוּ אֶת בֶּן עַזַּאי אָמְרוּ לוֹ רַבֵּנוּ דְּרשׁ לָנוּ דָּבָר אֶחָד מִמְגִלַּת קִינוֹת, אָמַר לָהֶם לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּיחִידוֹ שֶׁל עוֹלָם, וּבַמִּילָה שֶׁנִּתְּנָה לְעֶשְׂרִים דּוֹרוֹת, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, וּבַחֲמִשָּׁה סִפְרֵי תּוֹרָה, מִנְיַן אֵיכָ"ה. אָמַר רַבִּי לֵוִי לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּשְׁלשִׁים וָשֵׁשׁ כָּרֵתוֹת שֶׁבַּתּוֹרָה, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, מִנְיַן אֵיכָ"ה יָשְׁבָה בָדָד. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי אַבְדִּימֵי דְּמִן חֵיפָה, לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בִּזְּמַן שֶׁעוֹשֶׂה רְצוֹנוֹ שֶׁל אָבִיו, הָיָה מַלְבִּישׁוֹ בִּגְדֵי מִילָתִין, וּבִזְמַן שֶׁאֵינוֹ עוֹשֶׂה רְצוֹנוֹ, מַלְבִּישׁוֹ בִּגְדֵי בָּדָד. כָּךְ יִשְׂרָאֵל, כָּל זְמַן שֶׁהָיוּ עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּתִיב (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, רַבִּי סִימָא אָמַר פּוּרְפִּירָא תִּרְגֵּם אוּנְקְלוּס אַפְקַלְטוֹרִין פְּלִיקְטָא. וּבִזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַלְבִּישָׁן בִּגְדֵי בְּדָדִין, הֲדָא הוּא דִּכְתִיב: אֵיכָה יָשְׁבָה בָדָד. אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם מֶלֶךְ בָּשָׂר וָדָם כְּשֶׁמֵּת לוֹ מֵת וְהוּא מִתְאַבֵּל, מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ תּוֹלֶה שַׂק עַל פִּתְחוֹ. אָמַר לָהֶם אַף אֲנִי כָּךְ אֲנִי עוֹשֶׂה, הֲדָא הוּא דִּכְתִיב (ישעיה נ, ג): אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ מְכַבֶּה אֶת הַפָּנָסִין, אָמַר לָהֶם כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (יואל ד, טו): שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, כּוֹפֶה אֶת הַמִּטּוֹת. כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (דניאל ז, ט): עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב, כִּבְיָכוֹל שֶׁהָיוּ הֲפוּכִין. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, הוֹלֵךְ יָחֵף, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (נחום א, ג): ה' בְּסוּפָה וּבִסְעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, מְבַזֵּעַ פּוּרְפִּירָא שֶׁלּוֹ. כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (איכה ב, יז): עָשָׂה ה' אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ. רַבִּי יַעֲקֹב דִּכְפַר חָנָן מְפָרֵשׁ לֵיהּ מַהוּ בִּצַּע אֶמְרָתוֹ, מְבַזַּע פּוּרְפִּירָא שֶׁלּוֹ. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וְדוֹמֵם, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (איכה ג, כח): יֵשֵׁב בָּדָד וְיִדֹּם. מֶלֶךְ בָּשָׂר וָדָם אָבֵל, מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וּבוֹכֶה, כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (ישעיה כב, יב): וַיִּקְרָא ה' אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה, דָּבָר אַחֵר, אֵיכָה, אָמַר לָהֶם יִרְמְיָה, מָה רְאִיתֶם בַּעֲבוֹדַת כּוֹכָבִים שֶׁאַתֶּם לְהוּטִין אַחֲרֶיהָ, אִלּוּ הָיָה לָהּ פֶּה לְמֵיסַב וּלְמֵיתַב, הָיִינוּ אוֹמְרִין כָּךְ, אֶלָּא נֶאֱמַר דִּידָהּ וְנֶאֱמַר דִּילֵיהּ, נֶאֱמַר דִּידָהּ (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָה. וְנֶאֱמַר דִּילֵיהּ (ירמיה י, יא): כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִי שְׁמַיָא וְאַרְקָא וגו', (ירמיה י, טז): לֹא כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ ה' צְבָאוֹת שְׁמוֹ. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא לְשׁוֹן תּוֹכֵחָה, הֲדָא מָה דְאַתְּ אָמַר (ירמיה ח, ח): אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת ה' אִתָּנוּ וגו'. וְרַבִּי נְחֶמְיָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא קִינָה, הֲדָא מָה דְאַתְּ אָמַר (בראשית ג, ט): וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה, אוֹי לְכָה. וְאֵימָתַי נֶאֶמְרָה מְגִלַּת קִינוֹת, רַבִּי יְהוּדָה אוֹמֵר בִּימֵי יְהוֹיָקִים נֶאֶמְרָה, אָמַר לוֹ רַבִּי נְחֶמְיָה וְכִי בּוֹכִין עַל הַמֵּת עַד שֶׁלֹא יָמוּת, אֶלָּא אֵימָתַי נֶאֶמְרָה אַחַר חֻרְבַּן הַבַּיִת, הֲרֵי פִּתְרוֹנוֹ: אֵיכָה יָשְׁבָה בָדָד. | |
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| 100. Pliny The Younger, Letters, 10.96.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 8 |
| 101. Galen, On Semen, 1.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 33 |
| 102. Clement of Alexandria, Exhortation To The Greeks, 2.12.1, 111.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •beatitudes, gregory of nyssa •gregory of nyssa •soul, ascent of, gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 195; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 449 |
| 103. Anon., Marytrdom of Polycarp, "18" (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 191 |
| 104. Clement of Alexandria, Christ The Educator, a b c d\n0 5.23 5.23 5 23\n1 1.22.1 1.22.1 1 22\n2 1.6.28 1.6.28 1 6\n3 "3.1.2" "3.1.2" "3 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 112 |
| 105. Alcinous, Handbook of Platonism, 26.179.10-26.179.11, 31.184.37-31.184.40 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •proairesis, gregory of nyssa Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 324 |
| 106. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 17 |
107. Irenaeus, Refutation of All Heresies, 1.10.1, 1.10.3, 3.6.5, 3.16.6, 3.16.9, 3.18.1, 3.18.7, 3.20.1, 4.4.3, 4.5.2, 4.6.2, 4.6.7, 4.26.1, 4.33.4, 4.33.7, 5.12.4, 5.16.3, 5.18.2-5.18.3, 5.32.1, 5.35.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 284; Osborne, Irenaeus of Lyons (2001) 99 | 1.10.1. The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory. 1.10.3. It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter [of the faith] itself, and should conceive of some other God besides Him who is the Framer, Maker, and Preserver of this universe, (as if He were not sufficient for them), or of another Christ, or another Only-begotten. But the fact referred to simply implies this, that one may [more accurately than another] bring out the meaning of those things which have been spoken in parables, and accommodate them to the general scheme of the faith; and explain [with special clearness] the operation and dispensation of God connected with human salvation; and show that God manifested longsuffering in regard to the apostasy of the angels who transgressed, as also with respect to the disobedience of men; and set forth why it is that one and the same God has made some things temporal and some eternal, some heavenly and others earthly; and understand for what reason God, though invisible, manifested Himself to the prophets not under one form, but differently to different individuals; and show why it was that more covets than one were given to mankind; and teach what was the special character of each of these covets; and search out for what reason "God hath concluded every man in unbelief, that He may have mercy upon all;" and gratefully describe on what account the Word of God became flesh and suffered; and relate why the advent of the Son of God took place in these last times, that is, in the end, rather than in the beginning [of the world]; and unfold what is contained in the Scriptures concerning the end [itself], and things to come; and not be silent as to how it is that God has made the Gentiles, whose salvation was despaired of, fellow-heirs, and of the same body, and partakers with the saints; and discourse how it is that "this mortal body shall put on immortality, and this corruptible shall put on incorruption;" and proclaim in what sense [God] says, "'That is a people who was not a people; and she is beloved who was not beloved;" and in what sense He says that "more are the children of her that was desolate, than of her who possessed a husband." For in reference to these points, and others of a like nature, the apostle exclaims: "Oh! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past finding out!" But [the superior skill spoken of] is not found in this, that any one should, beyond the Creator and Framer [of the world], conceive of the Enthymesis of an erring AEon, their mother and his, and should thus proceed to such a pitch of blasphemy; nor does it consist in this, that he should again falsely imagine, as being above this [fancied being], a Pleroma at one time supposed to contain thirty, and at another time an innumerable tribe of AEons, as these teachers who are destitute of truly divine wisdom maintain; while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said. 3.16.6. But inasmuch as all those before mentioned, although they certainly do with their tongue confess one Jesus Christ, make fools of themselves, thinking one thing and saying another; for their hypotheses vary, as I have already shown, alleging, [as they do,] that one Being suffered and was born, and that this was Jesus; but that there was another who descended upon Him, and that this was Christ, who also ascended again; and they argue, that he who proceeded from the Demiurge, or he who was dispensational, or he who sprang from Joseph, was the Being subject to suffering; but upon the latter there descended from the invisible and ineffable [places] the former, whom they assert to be incomprehensible, invisible, and impassible: they thus wander from the truth, because their doctrine departs from Him who is truly God, being ignorant that His only-begotten Word, who is always present with the human race, united to and mingled with His own creation, according to the Father's pleasure, and who became flesh, is Himself Jesus Christ our Lord, who did also suffer for us, and rose again on our behalf, and who will come again in the glory of His Father, to raise up all flesh, and for the manifestation of salvation, and to apply the rule of just judgment to all who were made by Him. There is therefore, as I have pointed out, one God the Father, and one Christ Jesus, who came by means of the whole dispensational arrangements [connected with Him], and gathered together all things in Himself. But in every respect, too, He is man, the formation of God; and thus He took up man into Himself, the invisible becoming visible, the incomprehensible being made comprehensible, the impassible becoming capable of suffering, and the Word being made man, thus summing up all things in Himself: so that as in super-celestial, spiritual, and invisible things, the Word of God is supreme, so also in things visible and corporeal He might possess the supremacy, and, taking to Himself the pre-eminence, as well as constituting Himself Head of the Church, He might draw all things to Himself at the proper time. 3.16.9. Concurring with these statements, Paul, speaking to the Romans, declares: "Much more they who receive abundance of grace and righteousness for [eternal] life, shall reign by one, Christ Jesus." It follows from this, that he knew nothing of that Christ who flew away from Jesus; nor did he of the Saviour above, whom they hold to be impassible. For if, in truth, the one suffered, and the other remained incapable of suffering, and the one was born, but the other descended upon him who was born, and left him gain, it is not one, but two, that are shown forth. But that the apostle did know Him as one, both who was born and who suffered, namely Christ Jesus, he again says in the same Epistle: "Know ye not, that so many of us as were baptized in Christ Jesus were baptized in His death? that like as Christ rose from the dead, so should we also walk in newness of life." But again, showing that Christ did suffer, and was Himself the Son of God, who died for us, and redeemed us with His blood at the time appointed beforehand, he says: "For how is it, that Christ, when we were yet without strength, in due time died for the ungodly? But God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life." He declares in the plainest manner, that the same Being who was laid hold of, and underwent suffering, and shed His blood for us, was both Christ and the Son of God, who did also rise again, and was taken up into heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ [that] died, yea rather, that is risen again, who is even at the fight hand of God." And again, "Knowing that Christ, rising from the dead, dieth no more:" for, as himself foreseeing, through the Spirit, the subdivisions of evil teachers [with regard to the Lord's person], and being desirous of cutting away from them all occasion of cavil, he says what has been already stated, [and also declares:] "But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies." This he does not utter to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ, the Son of God, is one and the same, who did by suffering reconcile us to God, and rose from the dead; who is at the right hand of the Father, and perfect in all things; "who, when He was buffeted, struck not in return; who, when He suffered, threatened not;" and when He underwent tyranny, He prayed His Father that He would forgive those who had crucified Him. For He did Himself truly bring in salvation: since He is Himself the Word of God, Himself the Only-begotten of the Father, Christ Jesus our Lord. 3.18.1. As it has been clearly demonstrated that the Word, who existed in the beginning with God, by whom all things were made, who was also always present with mankind, was in these last days, according to the time appointed by the Father, united to His own workmanship, inasmuch as He became a man liable to suffering, [it follows] that every objection is set aside of those who say, "If our Lord was born at that time, Christ had therefore no previous existence." For I have shown that the Son of God did not then begin to exist, being with the Father from the beginning; but when He became incarnate, and was made man, He commenced afresh the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam-- namely, to be according to the image and likeness of God--that we might recover in Christ Jesus. 3.18.7. Therefore, as I have already said, He caused man (human nature) to cleave to and to become, one with God. For unless man had overcome the enemy of man, the enemy would not have been legitimately vanquished. And again: unless it had been God who had freely given salvation, we could never have possessed it securely. And unless man had been joined to God, he could never have become a partaker of incorruptibility. For it was incumbent upon the Mediator between God and men, by His relationship to both, to bring both to friendship and concord, and present man to God, while He revealed God to man. For, in what way could we be partaken of the adoption of sons, unless we had received from Him through the Son that fellowship which refers to Himself, unless His Word, having been made flesh, had entered into communion with us? Wherefore also He passed through every stage of life, restoring to all communion with God. Those, therefore, who assert that He appeared putatively, and was neither born in the flesh nor truly made man, are as yet under the old condemnation, holding out patronage to sin; for, by their showing, death has not been vanquished, which "reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." But the law coming, which was given by Moses, and testifying of sin that it is a sinner, did truly take away his (death's) kingdom, showing that he was no king, but a robber; and it revealed him as a murderer. It laid, however, a weighty burden upon man, who had sin in himself, showing that he was liable to death. For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man. For it behoved Him who was to destroy sin, and redeem man under the power of death, that He should Himself be made that very same thing which he was, that is, man; who had been drawn by sin into bondage, but was held by death, so that sin should be destroyed by man, and man should go forth from death. For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: "God, true are His works." But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true. 3.20.1. Long-suffering therefore was God, when man became a defaulter, as foreseeing that victory which should be granted to him through the Word. For, when strength was made perfect in weakness, it showed the kindness and transcendent power of God. For as He patiently suffered Jonah to be swallowed by the whale, not that he should be swallowed up and perish altogether, but that, having been cast out again, he might be the more subject to God, and might glorify Him the more who had conferred upon him such an unhoped-for deliverance, and might bring the Ninevites to a lasting repentance, so that they should be convened to the Lord, who would deliver them from death, having been struck with awe by that portent which had been wrought in Jonah's case, as the Scripture says of them, "And they returned each from his evil way, and the unrighteousness which was in their hands, saying, Who knoweth if God will repent, and turn away His anger from us, and we shall not perish?"--so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed, and said, "I am a servant of the Lord, and I worship the Lord God of heaven, who hath made the sea and the dry land." [This was done] that man, receiving an unhoped-for salvation from God, might rise from the dead, and glorify God, and repeat that word which was uttered in prophecy by Jonah: "I cried by reason of mine affliction to the Lord my God, and He heard me out of the belly of hell;" and that he might always continue glorifying God, and giving thanks without ceasing, for that salvation which he has derived from Him, "that no flesh should glory in the Lord's presence;" and that man should never adopt an opposite opinion with regard to God, supposing that the incorruptibility which belongs to him is his own naturally, and by thus not holding the truth, should boast with empty superciliousness, as if he were naturally like to God. For he (Satan) thus rendered him (man) more ungrateful towards his Creator, obscured the love which God had towards man, and blinded his mind not to perceive what is worthy of God, comparing himself with, and judging himself equal to, God. 3.20.1. God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus:] "Behold, a young woman shall conceive, and bring forth a son," as Theodotion the Ephesian has interpreted, and Aquila of Pontus, both Jewish proselytes. The Ebionites, following these, assert that He was begotten by Joseph; thus destroying, as far as in them lies, such a marvellous dispensation of God, and setting aside the testimony of the prophets which proceeded from God. For truly this prediction was uttered before the removal of the people to Babylon; that is, anterior to the supremacy acquired by the Medes and Persians. But it was interpreted into Greek by the Jews themselves, much before the period of our Lord's advent, that there might remain no suspicion that perchance the Jews, complying with our humour, did put this interpretation upon these words. They indeed, had they been cognizant of our future existence, and that we should use these proofs from the Scriptures, would themselves never have hesitated to burn their own Scriptures, which do declare that all other nations partake of [eternal] life, and show that they who boast themselves as being the house of Jacob and the people of Israel, am disinherited from the grace of God. 4.4.3. But why do we speak of Jerusalem, since, indeed, the fashion of the whole world must also pass away, when the time of its disappearance has come, in order that the fruit indeed may be gathered into the garner, but the chaff, left behind, may be consumed by fire? "For the day of the Lord cometh as a burning furnace, and all sinners shall be stubble, they who do evil things, and the day shall burn them up." Now, who this Lord is that brings such a day about, John the Baptist points out, when he says of Christ, "He shall baptize you with the Holy Ghost and with fire, having His fan in His hand to cleanse His floor; and He will gather His fruit into the garner, but the chaff He will burn up with unquenchable fire." For He who makes the chaff and He who makes the wheat are not different persons, but one and the same, who judges them, that is, separates them. But the wheat and the chaff, being iimate and irrational, have been made such by nature. But man, being endowed with reason, and in this respect like to God, having been made free in his will, and with power over himself, is himself the cause to himself, that sometimes he becomes wheat, and sometimes chaff. Wherefore also he shall be justly condemned, because, having been created a rational being, he lost the true rationality, and living irrationally, opposed the righteousness of God, giving himself over to every earthly spirit, and serving all lusts; as says the prophet, "Man, being in honour, did not understand: he was assimilated to senseless beasts, and made like to them." 4.5.2. For our Lord and Master, in the answer which He gave to the Sadducees, who say that there is no resurrection, and who do therefore dishonour God, and lower the credit of the law, did both indicate a resurrection, and reveal God, saying to them, "Ye do err, not knowing the Scriptures, nor the power of God." "For, touching the resurrection of the dead," He says, "have ye not read that which was spoken by God, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob? And He added, "He is not the God of the dead, but of the living; for all live to Him." By these arguments He unquestionably made it clear, that He who spake to Moses out of the bush, and declared Himself to be the God of the fathers, He is the God of the living. For who is the God of the living unless He who is God, and above whom there is no other God? Whom also Daniel the prophet, when Cyrus king of the Persians said to him, "Why dost thou not worship Bel?" did proclaim, saying, "Because I do not worship idols made with hands, but the living God, who established the heaven and the earth and has dominion over all flesh." Again did he say, "I will adore the Lord my God, because He is the living God." He, then, who was adored by the prophets as the living God, He is the God of the living; and His Word is He who also spake to Moses, who also put the Sadducees to silence, who also bestowed the gift of resurrection, thus revealing [both] truths to those who are blind, that is, the resurrection and God [in His true character]. For if He be not the God of the dead, but of the living, yet was called the God of the fathers who were sleeping, they do indubitably live to God, and have not passed out of existence, since they are children of the resurrection. But our Lord is Himself the resurrection, as He does Himself declare, "I am the resurrection and the life." But the fathers are His children; for it is said by the prophet: "Instead of thy fathers, thy children have been made to thee." Christ Hi'mself, therefore, together with the Father, is the God of the living, who spake to Moses, and who was also manifested to the fathers. 4.6.2. But if Christ did then [only] begin to have existence when He came [into the world] as man, and [if] the Father did remember [only] in the times of Tiberius Caesar to provide for [the wants of] men, and His Word was shown to have not always coexisted with His creatures; [it may be remarked that] neither then was it necessary that another God should be proclaimed, but [rather] that the reasons for so great carelessness and neglect on His part should be made the subject of investigation. For it is fitting that no such question should arise, and gather such strength, that it would indeed both change God, and destroy our faith in that Creator who supports us by means of His creation. For as we do direct our faith towards the Son, so also should we possess a firm and immoveable love towards the Father. In his book against Marcion, Justin does well say: "I would not have believed the Lord Himself, if He had announced any other than He who is our framer, maker, and nourisher. But because the only-begotten Son came to us from the one God, who both made this world and formed us, and contains and administers all things, summing up His own handiwork in Himself, my faith towards Him is steadfast, and my love to the Father immoveable, God bestowing both upon us." 4.6.7. For it was fitting that the truth should receive testimony from all, and should become [a means of] judgment for the salvation indeed of those who believe, but for the condemnation of those who believe not; that all should be fairly judged, and that the faith in the Father and Son should be approved by all, that is, that it should be established by all [as the one means of salvation], receiving testimony from all, both from those belonging to it, since they are its friends, and by those having no connection with it, though they are its enemies. For that evidence is true, and cannot be gainsaid, which elicits even from its adversaries striking a testimonies in its behalf; they being convinced with respect to the matter in hand by their own plain contemplation of it, and bearing testimony to it, as well as declaring it. But after a while they break forth into enmity, and become accusers [of what they had approved], and are desirous that their own testimony should not be [regarded as] true. He, therefore, who was known, was not a different being from Him who declared "No man knoweth the Father," but one and the same, the Father making all things subject to Him; while He received testimony from all that He was very man, and that He was very God, from the Father, from the Spirit, from angels, from the creation itself, from men, from apostate spirits and demons, from the enemy, and last of all, from death itself. But the Son, administering all things for the Father, works from the beginning even to the end, and without Him no man can attain the knowledge of God. For the Son is the knowledge of the Father; but the knowledge of the Son is in the Father, and has been revealed through the Son; and this was the reason why the Lord declared: "No man knoweth the Son, but the Father; nor the Father, save the Son, and those to whomsoever the Son shall reveal [Him]." For "shall reveal" was said not with reference to the future alone, as if then [only] the Word had begun to manifest the Father when He was born of Mary, but it applies indifferently throughout all time. For the Son, being present with His own handiwork from the beginning, reveals the Father to all; to whom He wills, and when He wills, and as the Father wills. Wherefore, then, in all things, and through all things, there is one God, the Father, and one Word, and one Son, and one Spirit, and one salvation to all who believe in Him. 4.26.1. If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, that is, in this world (for "the field is the world"); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: "Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things." But Jeremiah also says, "In the last days they shall understand these things." For every prophecy, before its fulfilment, is to men [full of] enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countece, as was said by Daniel: "Those who do understand, shall shine as the brightness of the firmament, and many of the righteous as the stars for ever and ever.'' Thus, then, I have shown it to be, if any one read the Scriptures. For thus it was that the Lord discoursed with, the disciples after His resurrection from the dead, proving to them from the Scriptures themselves "that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world." And the disciple will be perfected, and [rendered] like the householder, "who bringeth forth from his treasure things new and old." 4.33.4. He will judge also the Ebionites; [for] how can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God, unless God has [first] passed into man? And how shall he (man) escape from the generation subject to death, if not by means of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation) by God-- [I mean] that regeneration which flows from the virgin through faith? Or how shall they receive adoption from God if they remain in this [kind of] generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon, or greater than Jonah, or have been the Lord of David, who was of the same substance as they were? How, too, could He have subdued him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He did in these last days exhibit the similitude; [for] the Son of God was made man, assuming the ancient production [of His hands] into His own nature, as I have shown in the immediately preceding book. 4.33.7. He shall also judge those who give rise to schisms, who are destitute of the love of God, and who look to their own special advantage rather than to the unity of the Church; and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ, and so far as in them lies, [positively] destroy it,--men who prate of peace while they give rise to war, and do in truth strain out a gnat, but swallow a camel. For no reformation of so great importance can be effected by them, as will compensate for the mischief arising from their schism. He shall also judge all those who are beyond the pale of the truth, that is, who are outside the Church; but he himself shall be judged by no one. For to him all things are consistent: he has a full faith in one God Almighty, of whom are all things; and in the Son of God, Jesus Christ our Lord, by whom are all things, and in the dispensations connected with Him, by means of which the Son of God became man; and a firm belief in the Spirit of God, who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which He dwells with every generation of men, according to the will of the Father. 5.12.4. But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], "To live in the flesh, this is the result of labour to me," he did not surely contemn the substance of flesh in that passage where he said, "Put ye off the old man with his works;" but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, "And put ye on the new man, that which is renewed in knowledge, after the image of Him who created him." In this, therefore, that he says, "which is renewed in knowledge," he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, "after the image of the Creator," he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God. 5.16.3. And not by the aforesaid things alone has the Lord manifested Himself, but [He has done this] also by means of His passion. For doing away with [the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, "He became obedient unto death, even the death of the cross;" rectifying that disobedience which had occurred by reason of a tree, through that obedience which was [wrought out] upon the tree [of the cross]. Now He would not have come to do away, by means of that same [image], the disobedience which had been incurred towards our Maker if He proclaimed another Father. But inasmuch as it was by these things that we disobeyed God, and did not give credit to His word, so was it also by these same that He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning. 5.18.2. For the Father bears the creation and His own Word simultaneously, and the Word borne by the Father grants the Spirit to all as the Father wills. To some He gives after the manner of creation what is made; but to others [He gives] after the manner of adoption, that is, what is from God, namely generation. And thus one God the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, which the Lord grants to those who rightly believe in Him, and love Him, and who know that "there is one Father, who is above all, and through all, and in us all." And to these things does John also, the disciple of the Lord, bear witness, when he speaks thus in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him was nothing made." And then he said of the Word Himself: "He was in the world, and the world was made by Him, and the world knew Him not. To His own things He came, and His own people received Him not. However, as many as did receive Him, to these gave He power to become the sons of God, to those that believe in His name." And again, showing the dispensation with regard to His human nature, John said: "And the Word was made flesh, and dwelt among us." And in continuation he says, "And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth." He thus plainly points out to those willing to hear, that is, to those having ears, that there is one God, the Father over all, and one Word of God, who is through all, by whom all things have been made; and that this world belongs to Him, and was made by Him, according to the Father's will, and not by angels; nor by apostasy, defect, and ignorance; nor by any power of Prunicus, whom certain of them also call "the Mother;" nor by any other maker of the world ignorant of the Father. 5.18.3. For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. "And His own peculiar people did not receive Him," as Moses declared this very thing among the people: "And thy life shall be hanging before thine eyes, and thou wilt not believe thy life." Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God." For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, "Our God shall openly come, and will not keep silence." Then he shows also the judgment which is brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people." 5.32.1. Inasmuch, therefore, as the opinions of certain [orthodox persons] are derived from heretical discourses, they are both ignorant of God's dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature (capere Deum); and it is necessary to tell them respecting those things, that it behoves the righteous first to receive the promise of the inheritance which God promised to the fathers, and to reign in it, when they rise again to behold God in this creation which is renovated, and that the judgment should take place afterwards. For it is just that in that very creation in which they toiled or were afflicted, being proved in every way by suffering, they should receive the reward of their suffering; and that in the creation in which they were slain because of their love to God, in that they should be revived again; and that in the creation in which they endured servitude, in that they should reign. For God is rich in all things, and all things are His. It is fitting, therefore, that the creation itself, being restored to its primeval condition, should without restraint be under the dominion of the righteous; and the apostle has made this plain in the Epistle to the Romans, when he thus speaks: "For the expectation of the creature waiteth for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who hath subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God." 5.35.2. Now all these things being such as they are, cannot be understood in reference to super-celestial matters; "for God," it is said, "will show to the whole earth that is under heaven thy glory." But in the times of the kingdom, the earth has been called again by Christ [to its pristine condition], and Jerusalem rebuilt after the pattern of the Jerusalem above, of which the prophet Isaiah says, "Behold, I have depicted thy walls upon my hands, and thou art always in my sight," And the apostle, too, writing to the Galatians, says in like manner, "But the Jerusalem which is above is free, which is the mother of us all." He does not say this with any thought of an erratic AEon, or of any other power which departed from the Pleroma, or of Prunicus, but of the Jerusalem which has been delineated on [God's] hands. And in the Apocalypse John saw this new [Jerusalem] descending upon the new earth. For after the times of the kingdom, he says, "I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them." And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning "the dead, great and small." "The sea," he says, "gave up the dead which it had in it, and death and hell delivered up the dead that they contained; and the books were opened. Moreover," he says, "the book of life was opened, and the dead were judged out of those things that were written in the books, according to their works; and death and hell were sent into the lake of fire, the second death." Now this is what is called Gehenna, which the Lord styled eternal fire. "And if any one," it is said, "was not found written in the book of life, he was sent into the lake of fire." And after this, he says, "I saw a new heaven and a new earth, for the first heaven and earth have passed away; also there was no more sea. And I saw the holy city, new Jerusalem, coming down from heaven, as a bride adorned for her husband." "And I heard," it is said, "a great voice from the throne, saying, Behold, the tabernacle of God is with men, and He will dwell with them; and they shall be His people, and God Himself shall be with them as their God. And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away." Isaiah also declares the very same: "For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation." Now this is what has been said by the apostle: "For the fashion of this world passeth away." To the same purpose did the Lord also declare, "Heaven and earth shall pass away." When these things, therefore, pass away above the earth, John, the Lord's disciple, says that the new Jerusalem above shall [then] descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men. of this Jerusalem the former one is an image--that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation. And of this tabernacle Moses received the pattern in the mount; and nothing is capable of being allegorized, but all things are stedfast, and true, land substantial, having been made by God for righteous men's enjoyment. For as it is God truly who raises up man, so also does man truly rise from the dead, and not allegorically, as I have shown repeatedly. And as he rises actually, so also shall he be actually disciplined beforehand for incorruption, and shall go forwards and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father. Then, when all things are made new, he shall truly dwell in the city of God. For it is said, "He that sitteth on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done." And this is the truth of the matter. |
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| 108. Justin, First Apology, 44.3, 61.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa, in diem luminum Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 308 |
109. Justin, Dialogue With Trypho, 18.2, 44.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa, in diem luminum Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 308| 18.2. Λούσασθε οὖν καὶ νῦν καθαροὶ γένεσθε καὶ ἀφέλεσθε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν [cf. Is., I, 16], ὡς δὲ λούσασθαι ὑμῖν τοῦτο τὸ λουτρὸν κελεύει ὁ θεὸς καὶ περιτέμνεσθαι τὴν ἀληθινὴν περιτομήν. Ἡμεῖς γὰρ καὶ ταύτην ἂν τὴν περιτομὴν τὴν κατὰ σάρκα καὶ τὰ σάββατα καὶ τὰς ἑορτὰς πάσας ἁπλῶς ἐφυλάσσομεν, εἰ μὴ ἔγνωμεν δι᾿ ἣν αἰτίαν καὶ ὑμῖν προσετάγη, τουτέστι διὰ τὰς ἀνομίας ὑμῶν καὶ τὴν σκληροκαρδίαν. | |
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110. Anon., Sifra, 1 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 48 | 1. "2) gezeirah shavah (Identity): It is stated in respect to a shomer sachar (a hired watchman) (Shemoth 22:9): \"The oath of the L–rd shall be between both, that he (the watcher) did not send his hand against the deposit of his neighbor,\" and, in respect to a shomer chinam (one who watches gratis) (Shemoth 22:7): \"that he did not send his hand, etc.\" Just as in the instance of a shomer sachar, in which it is written \"that he did not send his hand,\" the heirs (of the watcher) are exempt (from an oath that their father did not send his hand, etc., it being written: \"The oath of the L–rd shall be between both\" [the owner and the watcher — and not between the heirs]), so, in the instance of a shomer chinam, where it is written \"that he did not send his hand,\" the heirs are exempt.", , "5) prat ukllal (specific-general): (Shemoth 22:9): \"If a man give to his neighbor an ass or an ox or a lamb — specific; \"or any beast to watch\" — general: specific-general — the general adds to the specific.", , "7) kllal shehu tzarich lifrat ufrat shehu tzarich lichllal (general requiring specific and specific requiring general): (Shemoth 13:2): \"Sanctify unto Me every bechor (first-born), the opener of each womb.\" I might think that even females are included; it is, therefore, written (Devarim 15:19): \"the male.\" If \"the male,\" (I would think that) even a yotze dofen (Caesarian birth) were a bechor. It is, therefore, written \"the opener of the womb.\" This is an instance of \"general\" (bechor) requiring \"specific.\" I might think that even if it were born after a yotze dofen it were a bechor (being the first opener of the womb); it is, therefore, written \"bechor,\" (which connotes first in all respects; not only first opener of the womb, but also first in birth). This is an instance of \"specific\" (\"opener of the womb\") requiring \"general\" (bechor).", , " One verse states (Bamidbar 7:89): \"And when Moses came to the tent of meeting to speak with him, etc.\" and another, (Shemoth 40:35): \"And Moses could not come to the tent of meeting!\" This is resolved by (Shemoth 40:35): \"for the cloud rested upon it.\" Say: Whenever the cloud was there, Moses did not enter. When the cloud departed, he entered and spoke with Him. R. Yossi Haglili says: It is written (I Kings 8:11): \"And the Cohanim were not able to stand to minister because of the cloud, for the glory of the L–rd filled the house of the L–rd\" — whence it is seen that the angels were given license to destroy (all who would approach). And, similarly, (Shemoth 33:22): \"And I shall cover you with My 'palm' until I have passed\" — whence it is seen that the angels were given license to destroy. And, similarly, (Psalms 95:11): \"So I swore in My wrath that they would not enter My rest\" — When My wrath abates, they will enter My rest.\"", , "8) kol davar shehaya bichllal veyatza min hakllal lelamed, lo lelamed al atzmo yatza ela lelamed al hakllal kulo yatza. (Anything which was subsumed in a general category, and departed from that category to teach (something) — not in order to teach about itself did it depart, but in order to teach about the entire category did it depart): (Vayikra 7:20): \"And the soul that eats flesh of the sacrifice of the peace-offerings which is the L–rd's, and his uncleanliness is upon him, that soul shall be cut off from its people.\" Now were peace-offerings not in the category of all sacrifices? viz. (Vayikra 7:37): \"This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the guilt-offering, and of the offering of investiture (miluim), and of the sacrifice of the peace-offerings,\" and (Vayikra 22:3): \"Every man who draws near of all your seed to (eat) the holy things that the children of Israel make holy unto the L–rd, with his uncleanliness upon him, that soul will be cut off from before Me.\" (Why, then, do peace-offerings \"depart\" from the category for special, additional, mention?) When they depart from the category to teach, it is not to teach about themselves, but about the entire category, viz.: Just as peace-offerings are distinctive in that their sanctity is altar sanctity (i.e., bodily sanctity), so, all whose sanctity is altar sanctity (are included in the interdict) — to exclude those things dedicated to bedek habayith (Temple maintece, where the sanctity is not body-related but value-related).", , "12a) davar halamed me'inyano (something learned from context): (Vayikra 13:40): \"And a man, if the hair of his head (from the slope of his head towards the nape [karachath]) fall out, he is kereach (bald); he is clean.\" I might think that he is clean of all (plague-spot) uncleanliness; it is, therefore, written (in that context, of other types of uncleanliness) (Vayikra 13:42): \"And if there be on the karachath or the gabachath (temples) a reddish white plague-spot, etc.\" We learn from the context that he is not clean of all types, but of nethakim (scalls) alone.", , "6) kllal ufrat ukllal (general-specific-general): (Devarim 14:26): \"And you shall give the money for all that your soul desires\" — general; \"of herd, flock, wine, and strong drink\" — specific; \"and for all that your souls asks\" — reversion to the general: general-specific-general — ē ata dan ela ke'ein haprat (the rule is in accordance with the specific), viz.: Just as the specific is: one fruit from another, (e.g., wine from grapes), originating from the earth, so, everything of this nature is purchasable with ma'aser money) — to exclude mushrooms and truffles (which, although they are fruit, do not come from another fruit).", , "11) kol davar shehaya bichllal veyatza min hakllal lidon badavar hechadash, ē ata yachol lehachziro lichllalo ad sheyachzirenu hakathuv lichlallo befeirush. (Anything which was subsumed in a general category, and departed from that category for a new learning, cannot be restored to that category unless Scripture restores it explicitly.): (Vayikra 14:13): \"And he shall slaughter the lamb (the guilt-offering) in the place where the sin-offering is slaughtered, and the burnt-offering, in the holy place. For as the sin-offering, is the guilt-offering to the Cohein.\" Let this (\"For as, etc.\") not be stated, (for this guilt-offering is subsumed in the general category of guilt-offerings [Vayikra 7:11]). But because it (this guilt-offering of the metzora) departed (from the category) for a new learning — (the placing of the blood on) the thumb of his (the offerer's) right hand and of his right foot and on his right ear, I might think that it did not require the placing of blood and imurim (devoted portions) on the altar; it is, therefore, written: \"For as the sin-offering (i.e., as all sin-offerings) is the (i.e., this) guilt-offering to the Cohein\" (i.e., it is subject to all of the Cohein's services for a sin-offering.) Scripture explicitly restored it to its category to tell us that just as a sin-offering requires the placing of blood and imurim on the altar, so does this guilt-offering require it.", , "3b) binyan av mishnei kethuvim (a general rule derived from two verses). viz.: The topic of the lamps (on the menorah) is not like that of sending the unclean outside (of the encampment), and the latter is not like the former. What is common to them is that they are introduced by \"Tzav\" (\"Command\") — [the lamps, (Vayikra 24:2); sending, etc., (Bamidbar 5:2)] — and apply both immediately and for future generations. [The lamps: immediately — (Bamidbar 8:3): \"And Aaron did so. He kindled its lamps towards the face of the menorah, etc.\"; for future generations — (Vayikra 24:3): \"… an eternal statute throughout your generations.\" Sending the unclean outside: immediately — (Bamidbar 5:4): \"And the children of Israel did so, and they sent them outside the camp\"; for future generations — (Bamidbar 19:21): \"And it shall be for them an everlasting statute.\"] So, all commandments introduced by \"Tzav\" apply both immediately and for future generations.", , "12b) davar halamed misofo (something learned from its end): (Vayikra 13:34): \"And I shall put a plague-spot of leprosy in a house of the land of your possession.\" This implies that a house which has stones, wood, and mortar is susceptible of such uncleanliness. — But I might think that even a house lacking these is likewise susceptible! It is, therefore, written (Vayikra 13:45): \"Then he shall break down the house — its stones, its wood, and all the mortar of the house.\" From the end we learn that a house is not susceptible of such uncleanliness unless it has stones, wood, and mortar.", , "1) |
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| 111. Tertullian, On Patience, 9.3, 9.4 (CC 1, pp.309-10) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 112. Maximus of Tyre, Dialexeis, 5.2, 5.7.20-5.7.22, 11.12, 23.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 62 |
113. Cassius Dio, Roman History, 72.8-72.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 55 | 72.8. So Marcus subdued the Marcomani and the Iazyges after many hard struggles and dangers. A great war against the people called the Quadi also fell to his lot and it was his good fortune to win an unexpected victory, or rather it was vouchsafed him by Heaven. For when the Romans were in peril in the course of the battle, the divine power saved them in a most unexpected manner. The Quadi had surrounded them at a spot favourable for their purpose and the Romans were fighting valiantly with their shields locked together; then the barbarians ceased fighting, expecting to capture them easily as the result of the heat and their thirst. So they posted guards all about and hemmed them in to prevent their getting water anywhere; for the barbarians were far superior in numbers. The Romans, accordingly, were in a terrible plight from fatigue, wounds, the heat of the sun, and thirst, and so could neither fight nor retreat, but were standing and the line and at their several posts, scorched by the heat, when suddenly many clouds gathered and a mighty rain, not without divine interposition, burst upon them. Indeed, there is a story to the effect that Arnuphis, an Egyptian magician, who was a companion of Marcus, had invoked by means of enchantments various deities and in particular Mercury, the god of the air, and by this means attracted the rain. 72.9. This is what Dio says about the matter, but he is apparently in error, whether intentionally or otherwise; and yet I am inclined to believe his error was chiefly intentional. It surely must be so, for he was not ignorant of the division of soldiers that bore the special name of the "Thundering" Legion, — indeed he mentions it in the list along with the others, — a title which was given it for no other reason (for no other is reported) than because of the incident that occurred in this very war. It was precisely this incident that saved the Romans on this occasion and brought destruction upon the barbarians, and not Arnuphis, the magician; for Marcus is not reported to have taken pleasure in the company of magicians or in witchcraft. Now the incident I have reference to is this: Marcus had a division of soldiers (the Romans call a division a legion) from Melitene; and these people are all worshippers of Christ. Now it is stated that in this battle, when Marcus found himself at a loss what to do in the circumstances and feared for his whole army, the prefect approached him and told him that those who are called Christians can accomplish anything whatever by their prayers and that in the army there chanced to be a whole division of this sect. Marcus on hearing this appealed to them to pray to their God; and when they had prayed, their God immediately gave ear and smote the enemy with a thunderbolt and comforted the Romans with a shower of rain. Marcus was greatly astonished at this and not only honoured the Christians by an official decree but also named the legion the "thundering" Legion. It is also reported that there is a letter of Marcus extant on the subject. But the Greeks, though they know that the division was called the "Thundering" Legion and themselves bear witness to the fact, nevertheless make no statement whatever about the reason for its name. |
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| 114. Galen, On The Doctrines of Hippocrates And Plato, 5.5.3-5.5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (2 senses in gregory of nyssa) •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •consolation writings, but gregory of nyssa represents macrina as enjoying apatheia •gregory of nyssa, church father, apatheia an ideal •gregory of nyssa, church father, apatheia an ideal, 2 kinds, higher leaves only will (thelein) and love (agapē) •gregory of nyssa, church father, apatheia an ideal, but even this consolation starts by permitting emotion •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense •gregory of nyssa, church father, apatheia an ideal, consolation put into mouth of his dying sister macrina prefers higher apatheia •macrina, christian ascetic, sister of gregory of nyssa, apatheia Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 393 |
115. Anon., Genesis Rabba, 55.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 48| 55.7. וַיֹּאמֶר קַח נָא אֶת בִּנְךָ וגו' <>(בראשית כב, ב)<>, אָמַר לוֹ בְבַקָּשָׁה מִמְּךָ קַח נָא אֶת בִּנְךָ, אָמַר לֵיהּ תְּרֵין בְּנִין אִית לִי אֵי זֶה בֵּן, אָמַר לוֹ: אֶת יְחִידְךָ. אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ. אָמַר לוֹ: אֲשֶׁר אָהַבְתָּ. אָמַר לוֹ אִית תְּחוּמִין בִּמְעַיָא. אָמַר לוֹ: אֶת יִצְחָק. וְלָמָּה לֹא גִּלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבוֹ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן <>(בראשית יב, א)<>: לֶךְ לְךָ, זוֹ אִפַּרְכִיָה שֶׁלָּךְ <>(בראשית יב, א)<>: וּמִמּוֹלַדְתְּךָ, זוֹ שְׁכוּנָתְךָ, <>(בראשית יב, א)<>: מִבֵּית אָבִיךָ, זוֹ בֵּית אָבִיךָ, <>(בראשית יב, א)<>: אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְלָמָּה לֹא גִלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבָהּ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל פְּסִיעָה וּפְסִיעָה. אָמַר רַבִּי לֵוִי בַּר חָיְתָא, שְׁנֵי פְּעָמִים כְּתִיב לֶךְ לְךָ, וְאֵין אָנוּ יוֹדְעִים אֵי זֶה חֲבִיבָה אִם הָרִאשׁוֹנָה אִם הַשְּׁנִיָּה, מִן מַה דִּכְתִיב וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָה, הֱוֵי שְׁנִיָּה חֲבִיבָה מִן הָרִאשׁוֹנָה. וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהוֹרָאָה יָצְאָה לָעוֹלָם, וְאוֹחָרָנָא אָמַר לַמָּקוֹם שֶׁיִּרְאָה יָצְאָה לָעוֹלָם. דִּכְוָתָהּ דְּבִיר, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר מִמָּקוֹם שֶׁהַדִּבְּרוֹת יוֹצְאוֹת לָעוֹלָם, וְחַד אָמַר מִמָּקוֹם שֶׁהַדִּבּוּר יוֹצֵא לָעוֹלָם. דִּכְוָתָה אָרוֹן, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהָאוֹרָה יוֹצְאָה לָעוֹלָם, וְחַד אָמַר מָקוֹם שֶׁיִּרְאָה יוֹצֵא לָעוֹלָם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שֶׁמִּשָּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרֶה לְאֻמּוֹת הָעוֹלָם וּמוֹרִידָם לְגֵיהִנֹּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר לַמָּקוֹם שֶׁהוּא רָאוּי כְּנֶגֶד בֵּית הַמִּקְדָּשׁ לְמַעְלָה. רַבִּי יוּדָן אָמַר לַמָּקוֹם שֶׁיְהֵא מָרְאֶה לָךְ. רַבִּי פִּינְחָס אָמַר לַאֲתַר מַרְוָתָא דְּעַָלְמָא. רַבָּנָן אָמְרֵי לַמָּקוֹם שֶׁהַקְּטֹרֶת קְרֵבִין, הֵיאךְ מָה דְאַתְּ אָמַר <>(שיר השירים ד, ו)<>: אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה. <>(בראשית כב, ב)<>: וְהַעֲלֵהוּ שָׁם לְעֹלָה, רַבִּי יוּדָן בַּר סִימוֹן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יֵשׁ קָרְבָּן. בְּלֹא כֹהֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מִנִּיתִיךָ שֶׁתְּהֵא כֹהֵן, הֲדָא הוּא דִכְתִיב <>(תהלים קי, ד)<>: אַתָּה כֹהֵן לְעוֹלָם. <>(בראשית כב, ב)<>: עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ, ַר רַבִּי הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֶא וּמַתְלֶה בְּעֵינֵיהֶם שֶׁל צַדִּיקִים וְאַחַר כָּךְ הוּא מְגַלֶּה לָהֶם טַעֲמוֹ שֶׁל דָּבָר <>(בראשית יב, א)<>: אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. עַל אַחַד הֶהָרִים וגו'. דִּכְוָתָהּ <>(יונה ג, ב)<>: וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר וגו', דִּכְוָתָהּ <>(יחזקאל ג, כב)<>: קוּם צֵא אֶל הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ. 55.7. וַיֹּאמֶר קַח נָא אֶת בִּנְךָ וגו' (בראשית כב, ב), אָמַר לוֹ בְבַקָּשָׁה מִמְּךָ קַח נָא אֶת בִּנְךָ, אָמַר לֵיהּ תְּרֵין בְּנִין אִית לִי אֵי זֶה בֵּן, אָמַר לוֹ: אֶת יְחִידְךָ. אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ. אָמַר לוֹ: אֲשֶׁר אָהַבְתָּ. אָמַר לוֹ אִית תְּחוּמִין בִּמְעַיָא. אָמַר לוֹ: אֶת יִצְחָק. וְלָמָּה לֹא גִּלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבוֹ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר, הִיא דַעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר רַבִּי יוֹחָנָן (בראשית יב, א): לֶךְ לְךָ, זוֹ אִפַּרְכִיָה שֶׁלָּךְ (בראשית יב, א): וּמִמּוֹלַדְתְּךָ, זוֹ שְׁכוּנָתְךָ, (בראשית יב, א): מִבֵּית אָבִיךָ, זוֹ בֵּית אָבִיךָ, (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. וְלָמָּה לֹא גִלָּה לוֹ מִיָּד, כְּדֵי לְחַבְּבָהּ בְּעֵינָיו וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר וְעַל כָּל פְּסִיעָה וּפְסִיעָה. אָמַר רַבִּי לֵוִי בַּר חָיְתָא, שְׁנֵי פְּעָמִים כְּתִיב לֶךְ לְךָ, וְאֵין אָנוּ יוֹדְעִים אֵי זֶה חֲבִיבָה אִם הָרִאשׁוֹנָה אִם הַשְּׁנִיָּה, מִן מַה דִּכְתִיב וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָה, הֱוֵי שְׁנִיָּה חֲבִיבָה מִן הָרִאשׁוֹנָה. וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה, רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהוֹרָאָה יָצְאָה לָעוֹלָם, וְאוֹחָרָנָא אָמַר לַמָּקוֹם שֶׁיִּרְאָה יָצְאָה לָעוֹלָם. דִּכְוָתָהּ דְּבִיר, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר מִמָּקוֹם שֶׁהַדִּבְּרוֹת יוֹצְאוֹת לָעוֹלָם, וְחַד אָמַר מִמָּקוֹם שֶׁהַדִּבּוּר יוֹצֵא לָעוֹלָם. דִּכְוָתָה אָרוֹן, רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר לַמָּקוֹם שֶׁהָאוֹרָה יוֹצְאָה לָעוֹלָם, וְחַד אָמַר מָקוֹם שֶׁיִּרְאָה יוֹצֵא לָעוֹלָם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שֶׁמִּשָּׁם הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרֶה לְאֻמּוֹת הָעוֹלָם וּמוֹרִידָם לְגֵיהִנֹּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר לַמָּקוֹם שֶׁהוּא רָאוּי כְּנֶגֶד בֵּית הַמִּקְדָּשׁ לְמַעְלָה. רַבִּי יוּדָן אָמַר לַמָּקוֹם שֶׁיְהֵא מָרְאֶה לָךְ. רַבִּי פִּינְחָס אָמַר לַאֲתַר מַרְוָתָא דְּעַָלְמָא. רַבָּנָן אָמְרֵי לַמָּקוֹם שֶׁהַקְּטֹרֶת קְרֵבִין, הֵיאךְ מָה דְאַתְּ אָמַר (שיר השירים ד, ו): אֵלֶךְ לִי אֶל הַר הַמּוֹר וְאֶל גִּבְעַת הַלְּבוֹנָה. (בראשית כב, ב): וְהַעֲלֵהוּ שָׁם לְעֹלָה, רַבִּי יוּדָן בַּר סִימוֹן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים יֵשׁ קָרְבָּן. בְּלֹא כֹהֵן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מִנִּיתִיךָ שֶׁתְּהֵא כֹהֵן, הֲדָא הוּא דִכְתִיב (תהלים קי, ד): אַתָּה כֹהֵן לְעוֹלָם. (בראשית כב, ב): עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ, ַר רַבִּי הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֶא וּמַתְלֶה בְּעֵינֵיהֶם שֶׁל צַדִּיקִים וְאַחַר כָּךְ הוּא מְגַלֶּה לָהֶם טַעֲמוֹ שֶׁל דָּבָר (בראשית יב, א): אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. עַל אַחַד הֶהָרִים וגו'. דִּכְוָתָהּ (יונה ג, ב): וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר וגו', דִּכְוָתָהּ (יחזקאל ג, כב): קוּם צֵא אֶל הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ. | 55.7. " And He said: Take, please, your son, etc. (22:2). Said God to him: ‘Take, I beg you\" — please —Your son.’ ‘Which son? I have two sons’ he said. ‘Your only son,’ replied He. ‘This one is the only one of his mother, and this one is the only one of his mother.’ \"The one you love\"—‘Is there a limit to the affections?’ \"Itzchak\" said He. And why did God not reveal it to him without delay? In order to make him [Itzchak] even more beloved in his eyes and reward him for each and every word spoken. This agrees with the opinion of Rabbi Yoha, who said: \"Get out of your country\" (Gen. 12:1) means from your province; “And from your kindred” (Gen. 12:1)—from your neighborhood; “And from your father’s house\"(Gen. 12:1)—literally your father’s house. “To the land that I will show you” (Gen. 12:1). Why did He not reveal it to him there and then? In order to make it more beloved in his eyes and to reward him for each and every word said, and for each and every step taken. Rabbi Levi b. Hayata said: ‘Get you’ is written twice, and we do not know which was more precious [in the eyes of God] the first or the second. But when it is written, “And get you to the land of Moriah” (22:2) it follows that the second occasion was more precious than the first. \"And go yourself to the land of Moriah\" Rabbi Chiya Raba and Rabbi Yanai [disagree]: one says to the place from which instruction (hora’ah) goes out to the world, and the other says to the place from which awe (yirah) goes out to the world. Similarly regarding the Holy of Holies (devir), Rabbi Chiya and Rabbi Yanai [disagree]: one says from the place from which the commandments (dibra’ot) go out to the world, and one says from the place from which speech (dibur) goes out to the world. Similarly regarding the ark (aron), Rabbi Chiya and Rabbi Yanai [disagree]: one says to the place from which the light (ha’orah) goes out to the world, and one says to the place where awe (yirah) goes out to the world. Rabbi Yehoshua ben Levi said that from there the Holy One instructs [mor'eh] the nations of the world and brings them down [moridam] to Gehinnom. Rabbi Shimon bar Yochai said, to the place which is aligned [ra'ui] with the Holy Temple above. Rabbi Yudan said, to the place where there will be an appearance [mar'eh] to you. Rabbi Pinchas said, to the place of the Master [marvatah] of the World. The Rabbis said, to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) \"And offer Him there as a burnt-offering (Gen. 22:2). Rabbi Yudan bar Simon said: He [Avraham] said to Him: ‘Master of the Universe! Can there be a sacrifice without a priest?’ The Holy One of Blessing replied ‘I have already appointed you to be a priest’ as it is written, ‘You are a priest for ever’ (Ps. 110:4). \"On one of the mountains which I will tell you of (Gen. 22:2). Rabbi Huna said in the name of Rabbi Eliezer the son of Rabbi Yosei HaGelili: The Holy One of Blessing first places the righteous in doubt and suspense, and then reveals to them the real meaning of the matter, as it is written \"to the land that I will show you (Gen. 12:1); \"On one of the mountains which I will tell you\"; \"And make to it the proclamation that I bid you (Jonah 3:2); similarly, \"Arise, go out into the plain and I will there speak with you (Ezek. 3:22).", |
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| 116. Aelius Aristides, Orations, 45.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 81 |
| 117. Alexander of Aphrodisias, Commentary On De Sensu, 2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, homilies on the song of songs •gregory of nyssa, and vision •gregory of nyssa, atomism •gregory of nyssa, eyes •atomism, gregory of nyssa •eyes, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 111 |
| 118. Tertullian, Prescription Against Heretics, 7.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, gregory of nyssa, pedagogy of •gregory of nyssa, life of moses, on moses as paradigm of educated christian •gregory of nyssa, on classical paideia Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 340 |
| 119. Tertullian, Against Marcion, 4.26, 4.26.3-4.26.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 64, 65; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 246 |
120. Tatian, Oration To The Greeks, 24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 320 | 24. What advantage should I gain from him who is brought on the stage by Euripides raving mad, and acting the matricide of Alcmæon; who does not even retain his natural behaviour, but with his mouth wide open goes about sword in hand, and, screaming aloud, is burned to death, habited in a robe unfit for man? Away, too, with the mythical tales of Acusilaus, and Meder, a versifier of the same class! And why should I admire the mythic piper? Why should I busy myself about the Theban Antigenides, like Aristoxenus? We leave you to these worthless things; and do you either believe our doctrines, or, like us, give up yours. |
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| 121. Lucian, Conversation With Cronus, 28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 320 |
| 122. Lucian, A Professor of Public Speaking, 7-9, 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 348 |
123. Lucian, The Dance, 27 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 320 | 27. In forming our estimate of tragedy, let us first consider its externals — the hideous, appalling spectacle that the actor presents. His high boots raise him up out of all proportion; his head is hidden under an enormous mask; his huge mouth gapes upon the audience as if he would swallow them; to say nothing of the chest-pads and stomach-pads with which he contrives to give himself an artificial corpulence, lest his deficiency in this respect should emphasize his disproportionate height. And in the middle of it all is the actor, shouting away, now high, now low, — chanting his iambics as often as not; could anything be more revolting than this sing-song recitation of tragic woes? The actor is a mouthpiece: that is his sole responsibility; — the poet has seen to the rest, ages since. From an Andromache or a Hecuba, one can endure recitative: but when Heracles himself comes upon the stage, and so far forgets himself, and the respect due to the lion-skin and club that he carries, as to deliver a solo, no reasonable person can deny that such a performance is in execrable taste. Then again, your objection to dancing — that men act women's parts — is equally applicable to tragedy and comedy, in which indeed there are more women than men. By comedy, the absurdity of the masks — of a Davus, for instance, or a Tibius, or a cook — is actually claimed as one of its attractions. On the other hand, I need not tell you how decent, how seemly, is the dancer's attire; any one who is not blind can see that for himself. His very mask is elegant, and well adapted to his part; there is no gaping here; the lips are closed, for the dancer has plenty of other voices at his service. In old days, dancer and singer were one: but the violent exercise |
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| 124. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), line 28, 134 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 111 |
| 125. Clement of Alexandria, Miscellanies, a b c d\n0 6.9 6.9 6 9\n1 7.11(62) 7.11(62) 7 11(62)\n2 4.6(11-15) 4.6(11 4 6(11\n3 2.15(96-8);2.16 2.15(96 2 15(96\n4 2.51.5 2.51.5 2 51\n5 5.72.2 5.72.2 5 72\n6 7.7 7.7 7 7\n7 40.3 40.3 40 3\n8 4.6 4.6 4 6\n9 3.78.5 3.78.5 3 78\n10 4.66.1 4.66.1 4 66\n11 7.49.6 7.49.6 7 49\n12 7.81.1 7.81.1 7 81\n13 7.81 7.81 7 81\n14 4.29.4 4.29.4 4 29\n15 7.66 7.66 7 66\n16 7.67 7.67 7 67\n17 7.68 7.68 7 68\n18 7.69 7.69 7 69\n19 7.70 7.70 7 70\n20 7.71 7.71 7 71\n21 7.73 7.73 7 73\n22 7.74 7.74 7 74\n23 7.75 7.75 7 75\n24 7.76 7.76 7 76\n25 7.77 7.77 7 77\n26 7.78 7.78 7 78\n27 7.72 7.72 7 72\n28 7.79 7.79 7 79\n29 7.80 7.80 7 80\n30 7.82 7.82 7 82\n31 7.83 7.83 7 83\n32 7.84 7.84 7 84\n33 7.85 7.85 7 85\n34 7.86 7.86 7 86\n35 7.87 7.87 7 87\n36 7.88 7.88 7 88\n37 1.25.165 1.25.165 1 25\n38 1.23.153 1.23.153 1 23\n39 4.1.3 4.1.3 4 1\n40 "7.16.102" "7.16.102" "7 16\n41 "4.111.1-4.116.2" "4.111.1 "4 111 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386, 392 |
| 126. Lucian, Slander, 17.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 72 |
| 127. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 39.4-39.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, in diem luminum Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 308 |
| 128. Tertullian, On Fasting, Against The Psychics, 10.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 64 |
| 129. Origen, Fragments On Luke, 180 on luke 11.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 246 |
| 130. Origen, On Pascha, a b c d\n0 "92.22" "92.22" "92 22" (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 131. Iamblichus, Life of Pythagoras, 36.267 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa, female characters in dialogues of •female characters in dialogues, gregory of nyssa using Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 348 |
| 132. Origen, On First Principles, a b c d\n0 4.2.6 4.2.6 4 2\n1 1.2.13 1.2.13 1 2\n2 4.3.5 4.3.5 4 3\n3 2.8.3 2.8.3 2 8\n4 4.2.8 4.2.8 4 2\n5 1.1.9 1.1.9 1 1\n6 1.2.8 1.2.8 1 2\n7 "3.5.7" "3.5.7" "3 5\n8 "4.2.7-4.3.15" "4.2.7 "4 2\n9 "2.2.7" "2.2.7" "2 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 237 |
| 133. Origen, On Prayer, 12.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 64 |
134. Origen, Against Celsus, 3.29, 4.48, 4.83 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 237; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 231; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174 | 3.29. According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god. But as the Metapontines considered the evidence in favour of Aristeas being a man - and probably not a virtuous one - to be stronger than the declaration of the oracle to the effect that he was a god or worthy of divine honours, they for that reason would not obey Apollo, and consequently no one regarded Aristeas as a god. But with respect to Jesus we would say that, as it was of advantage to the human race to accept him as the Son of God- God come in a human soul and body - and as this did not seem to be advantageous to the gluttonous appetites of the demons which love bodies, and to those who deem them to be gods on that account, the demons that are on earth (which are supposed to be gods by those who are not instructed in the nature of demons), and also their worshippers, were desirous to prevent the spread of the doctrine of Jesus; for they saw that the libations and odours in which they greedily delighted were being swept away by the prevalence of the instructions of Jesus. But the God who sent Jesus dissipated all the conspiracies of the demons, and made the Gospel of Jesus to prevail throughout the whole world for the conversion and reformation of men, and caused Churches to be everywhere established in opposition to those of superstitious and licentious and wicked men; for such is the character of the multitudes who constitute the citizens in the assemblies of the various cities. Whereas the Churches of God which are instructed by Christ, when carefully contrasted with the assemblies of the districts in which they are situated, are as beacons in the world; for who would not admit that even the inferior members of the Church, and those who in comparison with the better are less worthy, are nevertheless more excellent than many of those who belong to the assemblies in the different districts? 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. 4.83. After Celsus has finished speaking of the bees, in order to depreciate (as far as he can) the cities, and constitutions, and governments, and sovereignties not only of us Christians, but of all mankind, as well as the wars which men undertake on behalf of their native countries, he proceeds, by way of digression, to pass a eulogy upon the ants, in order that, while praising them, he may compare the measures which men take to secure their subsistence with those adopted by these insects, and so evince his contempt for the forethought which makes provision for winter, as being nothing higher than the irrational providence of the ants, as he regards it. Now might not some of the more simple-minded, and such as know not how to look into the nature of all things, be turned away (so far, at least, as Celsus could accomplish it) from helping those who are weighed down with the burdens (of life), and from sharing their toils, when he says of the ants, that they help one another with their loads, when they see one of their number toiling under them? For he who needs to be disciplined by the word, but who does not at all understand its voice, will say: Since, then, there is no difference between us and the ants, even when we help those who are weary with bearing their heavy burdens, why should we continue to do so to no purpose? And would not the ants, as being irrational creature, be greatly puffed up, and think highly of themselves, because their works were compared to those of men? While men, on the other hand, who by means of their reason are enabled to hear how their philanthropy towards others is contemned, would be injured, so far as could be effected by Celsus and his arguments: for he does not perceive that, while he wishes to turn away from Christianity those who read his treatise, he turns away also the sympathy of those who are not Christians from those who bear the heaviest burdens (of life). Whereas, had he been a philosopher, who was capable of perceiving the good which men may do each other, he ought, in addition to not removing along with Christianity the blessings which are found among men, to have lent his aid to co-operate (if he had it in his power) with those principles of excellence which are common to Christianity and the rest of mankind. Moreover, even if the ants set apart in a place by themselves those grains which sprout forth, that they may not swell into bud, but may continue throughout the year as their food, this is not to be deemed as evidence of the existence of reason among ants, but as the work of the universal mother, Nature, which adorned even irrational animals, so that even the most insignificant is not omitted, but bears traces of the reason implanted in it by nature. Unless, indeed, by these assertions Celsus means obscurely to intimate (for in many instances he would like to adopt Platonic ideas) that all souls are of the same species, and that there is no difference between that of a man and those of ants and bees, which is the act of one who would bring down the soul from the vault of heaven, and cause it to enter not only a human body, but that of an animal. Christians, however, will not yield their assent to such opinions: for they have been instructed before now that the human soul was created in the image of God; and they see that it is impossible for a nature fashioned in the divine image to have its (original) features altogether obliterated, and to assume others, formed after I know not what likeness of irrational animals. |
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| 135. Origen, Commentary On John, a b c d\n0 32.341 32.341 32 341\n1 32.343 32.343 32 343\n2 32.342 32.342 32 342\n3 32.340 32.340 32 340\n4 32.339 32.339 32 339\n.. ... ... .. ...\n189 1.112 1.112 1 112\n190 1.111 1.111 1 111\n191 1.110 1.110 1 110\n192 1.109 1.109 1 109\n193 1.221 1.221 1 221\n\n[194 rows x 4 columns] (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 59 |
| 136. Origen, Commentary On The Song of Songs, 3.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 237 |
| 137. Papyri, Papyri Graecae Magicae, 1.126-1.128, 12.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 72 |
| 138. Origen, Homiliae In Genesim (In Catenis), 8.1, 8.4, 8.6, 8.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 48, 107, 112, 126 |
| 139. Cyprian, Letters, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, church father Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 547 |
| 140. Origen, Philocalia, 26.4.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 115 |
| 141. Cyprian, Letters, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, church father Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 547 |
| 142. Cyprian, Letters, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, church father Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 547 |
| 143. Cyprian, Letters, 1.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa •gregory of nyssa, church father Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 348; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 547 |
| 144. Cyprian, Testimoniorum Libri Tres Adversus Judaeos (Ad Quirinum), 1.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, in diem luminum Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 308 |
| 145. Cyprian, Letters To Jovian, 75 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, church father Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 547 |
| 146. Athanasius, Life of Anthony, a b c d\n0 75 75 75 None\n1 74 74 74 None\n2 76 76 76 None\n3 79 79 79 None\n4 80 80 80 None\n5 78 78 78 None\n6 77 77 77 None\n7 73 73 73 None\n8 72 72 72 None\n9 21 21 21 None\n10 89.1 89.1 89 1\n11 89.2 89.2 89 2\n12 "90.1" "90.1" "90 1" (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 340 |
| 147. Athanasius, Defense Against The Arians, a b c d\n0 2.13 2.13 2 13\n1 2.12 2.12 2 12\n2 2.11 2.11 2 11\n3 "2.1" "2.1" "2 1"\n4 "1.53" "1.53" "1 53"\n5 2.14 2.14 2 14\n6 2.17 2.17 2 17\n7 2.16 2.16 2 16\n8 2.15 2.15 2 15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 480 |
| 148. Diogenes Laertius, Lives of The Philosophers, Letter to Menoeceus), 10.133 (Epicurus, 7.110, 7.87, 9.4.44 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 324 |
| 149. Lactantius, Divine Institutes, 6.15(SVF 3.437) (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes •gregory of nyssa, church father, apatheia an ideal •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207 |
| 150. Plotinus, Enneads, 4.7.2.10, 5.8.31.3, 5.8.31.1, 6.8.2, 6.8.1, 6.8.5(30-2), 6.8.6, 6.8.5, 6.8.4, 6.8.3, 6.8.13.29, 6.8.20, 6.8, 6.8.20.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 324 |
| 151. Origen, Homilies On Numbers, 12.1.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 292 |
| 152. Eusebius of Caesarea, Commentary On Psalms, "768a12-13", "665c6" (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 153. Gregory The Wonderworker, Epistula Canonica, 6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa, canonical letter to letoius •gregory of nyssa, in diem luminum Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 235 |
| 154. Nag Hammadi, The Sentences of Sextus, 230a, 264a (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 115 |
| 155. Serapion of Thmuis, Contra Manichaeos, 4.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 231 |
| 156. Pseudo Clementine Literature, Homilies, a b c d\n0 "12.32.6" "12.32.6" "12 32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 157. Origen, Philocalia, 26.4.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 115 |
| 158. Eusebius of Caesarea, Preparation For The Gospel, 2.1-2.2, 12.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tor, Mortal and Divine in Early Greek Epistemology (2017) 50 |
159. Eusebius of Caesarea, Ecclesiastical History, 5.23, 6.30, 7.7, 8.6.8-8.6.9, 8.7-8.13, 8.12.1, 9.8.2, 10.4.26, 10.4.38-10.4.45, 10.4.55, 10.4.63-10.4.66, 10.8.10-10.8.12, 10.8.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa, church father •gregory of nyssa •gregory of nyssa, ekphrasis on martyrium of st theodore by Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 506; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 547; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 25, 52, 61 | 5.23. A question of no small importance arose at that time. For the parishes of all Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour's passover. It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be. But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour.,Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence drew up an ecclesiastical decree, that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord's day, and that we should observe the close of the paschal fast on this day only. There is still extant a writing of those who were then assembled in Palestine, over whom Theophilus, bishop of Caesarea, and Narcissus, bishop of Jerusalem, presided. And there is also another writing extant of those who were assembled at Rome to consider the same question, which bears the name of Bishop Victor; also of the bishops in Pontus over whom Palmas, as the oldest, presided; and of the parishes in Gaul of which Irenaeus was bishop, and of those in Osrhoëne and the cities there; and a personal letter of Bacchylus, bishop of the church at Corinth, and of a great many others, who uttered the same opinion and judgment, and cast the same vote.,And that which has been given above was their uimous decision. 6.30. They say that Fabianus having come, after the death of Anteros, with others from the country, was staying at Rome, and that while there he was chosen to the office through a most wonderful manifestation of divine and heavenly grace.,For when all the brethren had assembled to select by vote him who should succeed to the episcopate of the church, several renowned and honorable men were in the minds of many, but Fabianus, although present, was in the mind of none. But they relate that suddenly a dove flying down lighted on his head, resembling the descent of the Holy Spirit on the Saviour in the form of a dove.,Thereupon all the people, as if moved by one Divine Spirit, with all eagerness and uimity cried out that he was worthy, and without delay they took him and placed him upon the episcopal seat.,About that time Zebinus, bishop of Antioch died, and Babylas succeeded him. And in Alexandria Heraclas, having received the episcopal office after Demetrius, was succeeded in the charge of the catechetical school by Dionysius, who had also been one of Origen's pupils.,While Origen was carrying on his customary duties in Caesarea, many pupils came to him not only from the vicinity, but also from other countries. Among these Theodorus, the same that was distinguished among the bishops of our day under the name of Gregory, and his brother Athenodorus, we know to have been especially celebrated. Finding them deeply interested in Greek and Roman learning, he infused into them a love of philosophy, and led them to exchange their old zeal for the study of divinity. Remaining with him five years, they made such progress in divine things, that although they were still young, both of them were honored with a bishopric in the churches of Pontus. 8.6.8. Such things occurred in Nicomedia at the beginning of the persecution. But not long after, as persons in the country called Melitene, and others throughout Syria, attempted to usurp the government, a royal edict directed that the rulers of the churches everywhere should be thrown into prison and bonds. 8.6.9. What was to be seen after this exceeds all description. A vast multitude were imprisoned in every place; and the prisons everywhere, which had long before been prepared for murderers and robbers of graves, were filled with bishops, presbyters and deacons, readers and exorcists, so that room was no longer left in them for those condemned for crimes. 8.7. Those of them that were conspicuous in Palestine we know, as also those that were at Tyre in Phoenicia. Who that saw them was not astonished at the numberless stripes, and at the firmness which these truly wonderful athletes of religion exhibited under them? And at their contest, immediately after the scourging, with bloodthirsty wild beasts, as they were cast before leopards and different kinds of bears and wild boars and bulls goaded with fire and red-hot iron? And at the marvelous endurance of these noble men in the face of all sorts of wild beasts?,We were present ourselves when these things occurred, and have put on record the divine power of our martyred Saviour Jesus Christ, which was present and manifested itself mightily in the martyrs. For a long time the man-devouring beasts did not dare to touch or draw near the bodies of those dear to God, but rushed upon the others who from the outside irritated and urged them on. And they would not in the least touch the holy athletes, as they stood alone and naked and shook their hands at them to draw them toward themselves — for they were commanded to do this. But whenever they rushed at them, they were restrained as if by some divine power and retreated again.,This continued for a long time, and occasioned no little wonder to the spectators. And as the first wild beast did nothing, a second and a third were let loose against one and the same martyr.,One could not but be astonished at the invincible firmness of these holy men, and the enduring and immovable constancy of those whose bodies were young. You could have seen a youth not twenty years of age standing unbound and stretching out his hands in the form of a cross, with unterrified and untrembling mind, engaged earnestly in prayer to God, and not in the least going back or retreating from the place where he stood, while bears and leopards, breathing rage and death, almost touched his flesh. And yet their mouths were restrained, I know not how, by a divine and incomprehensible power, and they ran back again to their place. Such an one was he.,Again you might have seen others, for they were five in all, cast before a wild bull, who tossed into the air with his horns those who approached from the outside, and mangled them, leaving them to be token up half dead; but when he rushed with rage and threatening upon the holy martyrs, who were standing alone, he was unable to come near them; but though he stamped with his feet, and pushed in all directions with his horns, and breathed rage and threatening on account of the irritation of the burning irons, he was, nevertheless, held back by the sacred Providence. And as he in nowise harmed them, they let loose other wild beasts upon them.,Finally, after these terrible and various attacks upon them, they were all slain with the sword; and instead of being buried in the earth they were committed to the waves of the sea. 8.8. Such was the conflict of those Egyptians who contended nobly for religion in Tyre. But we must admire those also who suffered martyrdom in their native land; where thousands of men, women, and children, despising the present life for the sake of the teaching of our Saviour, endured various deaths.,Some of them, after scrapings and rackings and severest scourgings, and numberless other kinds of tortures, terrible even to hear of, were committed to the flames; some were drowned in the sea; some offered their heads bravely to those who cut them off; some died under their tortures, and others perished with hunger. And yet others were crucified; some according to the method commonly employed for malefactors; others yet more cruelly, being nailed to the cross with their heads downward, and being kept alive until they perished on the cross with hunger. 8.9. It would be impossible to describe the outrages and tortures which the martyrs in Thebais endured. They were scraped over the entire body with shells instead of hooks until they died. Women were bound by one foot and raised aloft in the air by machines, and with their bodies altogether bare and uncovered, presented to all beholders this most shameful, cruel, and inhuman spectacle.,Others being bound to the branches and trunks of trees perished. For they drew the stoutest branches together with machines, and bound the limbs of the martyrs to them; and then, allowing the branches to assume their natural position, they tore asunder instantly the limbs of those for whom they contrived this.,All these things were done, not for a few days or a short time, but for a long series of years. Sometimes more than ten, at other times above twenty were put to death. Again not less than thirty, then about sixty, and yet again a hundred men with young children and women, were slain in one day, being condemned to various and diverse torments.,We, also being on the spot ourselves, have observed large crowds in one day; some suffering decapitation, others torture by fire; so that the murderous sword was blunted, and becoming weak, was broken, and the very executioners grew weary and relieved each other.,And we beheld the most wonderful ardor, and the truly divine energy and zeal of those who believed in the Christ of God. For as soon as sentence was pronounced against the first, one after another rushed to the judgment seat, and confessed themselves Christians. And regarding with indifference the terrible things and the multiform tortures, they declared themselves boldly and undauntedly for the religion of the God of the universe. And they received the final sentence of death with joy and laughter and cheerfulness; so that they sang and offered up hymns and thanksgivings to the God of the universe till their very last breath.,These indeed were wonderful; but yet more wonderful were those who, being distinguished for wealth, noble birth, and honor, and for learning and philosophy, held everything secondary to the true religion and to faith in our Saviour and Lord Jesus Christ.,Such an one was Philoromus, who held a high office under the imperial government at Alexandria, and who administered justice every day, attended by a military guard corresponding to his rank and Roman dignity. Such also was Phileas, bishop of the church of Thmuis, a man eminent on account of his patriotism and the services rendered by him to his country, and also on account of his philosophical learning.,These persons, although a multitude of relatives and other friends besought them, and many in high position, and even the judge himself entreated them, that they would have compassion on themselves and show mercy to their children and wives, yet were not in the least induced by these things to choose the love of life, and to despise the ordices of our Saviour concerning confession and denial. But with manly and philosophic minds, or rather with pious and God-loving souls, they persevered against all the threats and insults of the judge; and both of them were beheaded. 8.10. Since we have mentioned Phileas as having a high reputation for secular learning, let him be his own witness in the following extract, in which he shows us who he was, and at the same time describes more accurately than we can the martyrdoms which occurred in his time at Alexandria:,Having before them all these examples and models and noble tokens which are given us in the Divine and Sacred Scriptures, the blessed martyrs who were with us did not hesitate, but directing the eye of the soul in sincerity toward the God over all, and having their mind set upon death for religion, they adhered firmly to their calling. For they understood that our Lord Jesus Christ had become man on our account, that he might cut off all sin and furnish us with the means of entrance into eternal life. For 'he counted it not a prize to be on an equality with God, but emptied himself taking the form of a servant; and being found in fashion as a man, he humbled himself unto death, even the death of the cross.',Wherefore also being zealous for the greater gifts, the Christ-bearing martyrs endured all trials and all kinds of contrivances for torture; not once only, but some also a second time. And although the guards vied with each other in threatening them in all sorts of ways, not in words only, but in actions, they did not give up their resolution; because 'perfect love casts out fear.',What words could describe their courage and manliness under every torture? For as liberty to abuse them was given to all that wished, some beat them with clubs, others with rods, others with scourges, yet others with thongs, and others with ropes.,And the spectacle of the outrages was varied and exhibited great malignity. For some, with their hands bound behind them, were suspended on the stocks, and every member stretched by certain machines. Then the torturers, as commanded, lacerated with instruments their entire bodies; not only their sides, as in the case of murderers, but also their stomachs and knees and cheeks. Others were raised aloft, suspended from the porch by one hand, and endured the most terrible suffering of all, through the distension of their joints and limbs. Others were bound face to face to pillars, not resting on their feet, but with the weight of their bodies bearing on their bonds and drawing them tightly.,And they endured this, not merely as long as the governor talked with them or was at leisure, but through almost the entire day. For when he passed on to others, he left officers under his authority to watch the first, and observe if any of them, overcome by the tortures, appeared to yield. And he commanded to cast them into chains without mercy, and afterwards when they were at the last gasp to throw them to the ground and drag them away.,For he said that they were not to have the least concern for us, but were to think and act as if we no longer existed, our enemies having invented this second mode of torture in addition to the stripes.,Some, also, after these outrages, were placed on the stocks, and had both their feet stretched over the four holes, so that they were compelled to lie on their backs on the stocks, being unable to keep themselves up on account of the fresh wounds with which their entire bodies were covered as a result of the scourging. Others were thrown on the ground and lay there under the accumulated infliction of tortures, exhibiting to the spectators a more terrible manifestation of severity, as they bore on their bodies the marks of the various and diverse punishments which had been invented.,As this went on, some died under the tortures, shaming the adversary by their constancy. Others half dead were shut up in prison, and suffering with their agonies, they died in a few days; but the rest, recovering under the care which they received, gained confidence by time and their long detention in prison.,When therefore they were ordered to choose whether they would be released from molestation by touching the polluted sacrifice, and would receive from them the accursed freedom, or refusing to sacrifice, should be condemned to death, they did not hesitate, but went to death cheerfully. For they knew what had been declared before by the Sacred Scriptures. For it is said, 'He that sacrifices to other gods shall be utterly destroyed,' and, 'You shall have no other gods before me.',Such are the words of the truly philosophical and God-loving martyr, which, before the final sentence, while yet in prison, he addressed to the brethren in his parish, showing them his own circumstances, and at the same time exhorting them to hold fast, even after his approaching death, to the religion of Christ.,But why need we dwell upon these things, and continue to add fresh instances of the conflicts of the divine martyrs throughout the world, especially since they were dealt with no longer by common law, but attacked like enemies of war? 8.11. A small town of Phrygia, inhabited solely by Christians, was completely surrounded by soldiers while the men were in it. Throwing fire into it, they consumed them with the women and children while they were calling upon Christ. This they did because all the inhabitants of the city, and the curator himself, and the governor, with all who held office, and the entire populace, confessed themselves Christians, and would not in the least obey those who commanded them to worship idols.,There was another man of Roman dignity named Adauctus, of a noble Italian family, who had advanced through every honor under the emperors, so that he had blamelessly filled even the general offices of magistrate, as they call it, and of fice minister. Besides all this he excelled in deeds of piety and in the confession of the Christ of God, and was adorned with the diadem of martyrdom. He endured the conflict for religion while still holding the office of fice minister. 8.12. Why need we mention the rest by name, or number the multitude of the men, or picture the various sufferings of the admirable martyrs of Christ? Some of them were slain with the axe, as in Arabia. The limbs of some were broken, as in Cappadocia. Some, raised on high by the feet, with their heads down, while a gentle fire burned beneath them, were suffocated by the smoke which arose from the burning wood, as was done in Mesopotamia. Others were mutilated by cutting off their noses and ears and hands, and cutting to pieces the other members and parts of their bodies, as in Alexandria.,Why need we revive the recollection of those in Antioch who were roasted on grates, not so as to kill them, but so as to subject them to a lingering punishment? Or of others who preferred to thrust their right hand into the fire rather than touch the impious sacrifice? Some, shrinking from the trial, rather than be taken and fall into the hands of their enemies, threw themselves from lofty houses, considering death preferable to the cruelty of the impious.,A certain holy person, — in soul admirable for virtue, in body a woman — who was illustrious beyond all in Antioch for wealth and family and reputation, had brought up in the principles of religion her two daughters, who were now in the freshness and bloom of life. Since great envy was excited on their account, every means was used to find them in their concealment; and when it was ascertained that they were away, they were summoned deceitfully to Antioch. Thus they were caught in the nets of the soldiers. When the woman saw herself and her daughters thus helpless, and knew the things terrible to speak of that men would do to them — and the most unbearable of all terrible things, the threatened violation of their chastity, — she exhorted herself and the maidens that they ought not to submit even to hear of this. For, she said, that to surrender their souls to the slavery of demons was worse than all deaths and destruction; and she set before them the only deliverance from all these things — escape to Christ.,They then listened to her advice. And after arranging their garments suitably, they went aside from the middle of the road, having requested of the guards a little time for retirement, and cast themselves into a river which was flowing by.,Thus they destroyed themselves. But there were two other virgins in the same city of Antioch who served God in all things, and were true sisters, illustrious in family and distinguished in life, young and blooming, serious in mind, pious in deportment, and admirable for zeal. As if the earth could not bear such excellence, the worshipers of demons commanded to cast them into the sea. And this was done to them.,In Pontus, others endured sufferings horrible to hear. Their fingers were pierced with sharp reeds under their nails. Melted lead, bubbling and boiling with the heat, was poured down the backs of others, and they were roasted in the most sensitive parts of the body.,Others endured on their bowels and privy members shameful and inhuman and unmentionable torments, which the noble and law-observing judges, to show their severity, devised, as more honorable manifestations of wisdom. And new tortures were continually invented, as if they were endeavoring, by surpassing one another, to gain prizes in a contest.,But at the close of these calamities, when finally they could contrive no greater cruelties, and were weary of putting to death, and were filled and satiated with the shedding of blood, they turned to what they considered merciful and humane treatment, so that they seemed to be no longer devising terrible things against us.,For they said that it was not fitting that the cities should be polluted with the blood of their own people, or that the government of their rulers, which was kind and mild toward all, should be defamed through excessive cruelty; but that rather the beneficence of the humane and royal authority should be extended to all, and we should no longer be put to death. For the infliction of this punishment upon us should be stopped in consequence of the humanity of the rulers.,Therefore it was commanded that our eyes should be put out, and that we should be maimed in one of our limbs. For such things were humane in their sight, and the lightest of punishments for us. So that now on account of this kindly treatment accorded us by the impious, it was impossible to tell the incalculable number of those whose right eyes had first been cut out with the sword, and then had been cauterized with fire; or who had been disabled in the left foot by burning the joints, and afterward condemned to the provincial copper mines, not so much for service as for distress and hardship. Besides all these, others encountered other trials, which it is impossible to recount; for their manly endurance surpasses all description.,In these conflicts the noble martyrs of Christ shone illustrious over the entire world, and everywhere astonished those who beheld their manliness; and the evidences of the truly divine and unspeakable power of our Saviour were made manifest through them. To mention each by name would be a long task, if not indeed impossible. 8.13. As for the rulers of the Church that suffered martyrdom in the principal cities, the first martyr of the kingdom of Christ whom we shall mention among the monuments of the pious is Anthimus, bishop of the city of Nicomedia, who was beheaded.,Among the martyrs at Antioch was Lucian, a presbyter of that parish, whose entire life was most excellent. At Nicomedia, in the presence of the emperor, he proclaimed the heavenly kingdom of Christ, first in an oral defense, and afterwards by deeds as well.,of the martyrs in Phoenicia the most distinguished were those devoted pastors of the spiritual flocks of Christ: Tyrannion, bishop of the church of Tyre; Zenobius, a presbyter of the church at Sidon; and Silvanus, bishop of the churches about Emesa.,The last of these, with others, was made food for wild beasts at Emesa, and was thus received into the ranks of martyrs. The other two glorified the word of God at Antioch through patience unto death. The bishop was thrown into the depths of the sea. But Zenobius, who was a very skillful physician, died through severe tortures which were applied to his sides.,of the martyrs in Palestine, Silvanus, bishop of the churches about Gaza, was beheaded with thirty-nine others at the copper mines of Phaeno. There also the Egyptian bishops, Peleus and Nilus, with others, suffered death by fire.,Among these we must mention Pamphilus, a presbyter, who was the great glory of the parish of Caesarea, and among the men of our time most admirable.,The virtue of his manly deeds we have recorded in the proper place. of those who suffered death illustriously at Alexandria and throughout Egypt and Thebais, Peter, bishop of Alexandria, one of the most excellent teachers of the religion of Christ, should first be mentioned; and of the presbyters with him Faustus, Dius and Ammonius, perfect martyrs of Christ; also Phileas, Hesychius, Pachymius and Theodorus, bishops of Egyptian churches, and besides them many other distinguished persons who are commemorated by the parishes of their country and region.It is not for us to describe the conflicts of those who suffered for the divine religion throughout the entire world, and to relate accurately what happened to each of them. This would be the proper work of those who were eye-witnesses of the events. I will describe for posterity in another work those which I myself witnessed.,But in the present book I will add to what I have given the revocation issued by our persecutors, and those events that occurred at the beginning of the persecution, which will be most profitable to such as shall read them.,What words could sufficiently describe the greatness and abundance of the prosperity of the Roman government before the war against us, while the rulers were friendly and peaceable toward us? Then those who were highest in the government, and had held the position ten or twenty years, passed their time in tranquil peace, in festivals and public games and most joyful pleasures and cheer.,While thus their authority was growing uninterruptedly, and increasing day by day, suddenly they changed their peaceful attitude toward us, and began an implacable war. But the second year of this movement was not yet past, when a revolution took place in the entire government and overturned all things.,For a severe sickness came upon the chief of those of whom we have spoken, by which his understanding was distracted; and with him who was honored with the second rank, he retired into private life. Scarcely had he done this when the entire empire was divided; a thing which is not recorded as having ever occurred before.,Not long after, the Emperor Constantius, who through his entire life was most kindly and favorably disposed toward his subjects, and most friendly to the Divine Word, ended his life in the common course of nature, and left his own son, Constantine, as emperor and Augustus in his stead. He was the first that was ranked by them among the gods, and received after death every honor which one could pay to an emperor.,He was the kindest and mildest of emperors, and the only one of those of our day that passed all the time of his government in a manner worthy of his office. Moreover, he conducted himself toward all most favorably and beneficently. He took not the smallest part in the war against us, but preserved the pious that were under him unharmed and unabused. He neither threw down the church buildings, nor did he devise anything else against us. The end of his life was honorable and thrice blessed. He alone at death left his empire happily and gloriously to his own son as his successor, — one who was in all respects most prudent and pious.,His son Constantine entered on the government at once, being proclaimed supreme emperor and Augustus by the soldiers, and long before by God himself, the King of all. He showed himself an emulator of his father's piety toward our doctrine. Such an one was he.But after this, Licinius was declared emperor and Augustus by a common vote of the rulers.,These things grieved Maximinus greatly, for until that time he had been entitled by all only Caesar. He therefore, being exceedingly imperious, seized the dignity for himself, and became Augustus, being made such by himself. In the mean time he whom we have mentioned as having resumed his dignity after his abdication, being detected in conspiring against the life of Constantine, perished by a most shameful death. He was the first whose decrees and statues and public monuments were destroyed because of his wickedness and impiety. 10.4.26. Thus this one also bearing in his own soul the image of the whole Christ, the Word, the Wisdom, the Light, has formed this magnificent temple of the highest God, corresponding to the pattern of the greater as a visible to an invisible, it is impossible to say with what greatness of soul, with what wealth and liberality of mind, and with what emulation on the part of all of you, shown in the magimity of the contributors who have ambitiously striven in no way to be left behind by him in the execution of the same purpose. And this place — for this deserves to be mentioned first of all — which had been covered with all sorts of rubbish by the artifices of our enemies he did not overlook, nor did he yield to the wickedness of those who had brought about that condition of things, although he might have chosen some other place, for many other sites were available in the city, where he would have had less labor, and been free from trouble. 10.4.38. And he raised and spread out a great and lofty vestibule toward the rays of the rising sun, and furnished those standing far without the sacred enclosure a full view of those within, almost turning the eyes of those who were strangers to the faith, to the entrances, so that no one could pass by without being impressed by the memory of the former desolation and of the present incredible transformation. His hope was that such an one being impressed by this might be attracted and be induced to enter by the very sight. 10.4.39. But when one comes within the gates he does not permit him to enter the sanctuary immediately, with impure and unwashed feet; but leaving as large a space as possible between the temple and the outer entrance, he has surrounded and adorned it with four transverse cloisters, making a quadrangular space with pillars rising on every side, which he has joined with lattice-work screens of wood, rising to a suitable height; and he has left an open space in the middle, so that the sky can be seen, and the free air bright in the rays of the sun. 10.4.40. Here he has placed symbols of sacred purifications, setting up fountains opposite the temple which furnish an abundance of water wherewith those who come within the sanctuary may purify themselves. This is the first halting-place of those who enter; and it furnishes at the same time a beautiful and splendid scene to every one, and to those who still need elementary instruction a fitting station. 10.4.41. But passing by this spectacle, he has made open entrances to the temple with many other vestibules within, placing three doors on one side, likewise facing the rays of the sun. The one in the middle, adorned with plates of bronze, iron bound, and beautifully embossed, he has made much higher and broader than the others, as if he were making them guards for it as for a queen. 10.4.42. In the same way, arranging the number of vestibules for the corridors on each side of the whole temple, he has made above them various openings into the building, for the purpose of admitting more light, adorning them with very fine wood-carving. But the royal house he has furnished with more beautiful and splendid materials, using unstinted liberality in his disbursements. 10.4.43. It seems to me superfluous to describe here in detail the length and breadth of the building, its splendor and its majesty surpassing description, and the brilliant appearance of the work, its lofty pinnacles reaching to the heavens, and the costly cedars of Lebanon above them, which the divine oracle has not omitted to mention, saying, 'The trees of the Lord shall rejoice and the cedars of Lebanon which he has planted.' 10.4.44. Why need I now describe the skillful architectural arrangement and the surpassing beauty of each part, when the testimony of the eye renders instruction through the ear superfluous? For when he had thus completed the temple, he provided it with lofty thrones in honor of those who preside, and in addition with seats arranged in proper order throughout the whole building, and finally placed in the middle the holy of holies, the altar, and, that it might be inaccessible to the multitude, enclosed it with wooden lattice-work, accurately wrought with artistic carving, presenting a wonderful sight to the beholders. 10.4.45. And not even the pavement was neglected by him; for this too he adorned with beautiful marble of every variety. Then finally he passed on to the parts without the temple, providing spacious exedrae and buildings on each side, which were joined to the basilica, and communicated with the entrances to the interior of the structure. These were erected by our most peaceful Solomon, the maker of the temple of God, for those who still needed purification and sprinkling by water and the Holy Spirit, so that the prophecy quoted above is no longer a word merely, but a fact; for now it has also come to pass that in truth 'the latter glory of this house is greater than the former.' 10.4.55. This is indeed a very great wonder, passing all admiration, especially to those who attend only to the outward appearance; but more wonderful than wonders are the archetypes and their mental prototypes and divine models; I mean the reproductions of the inspired and rational building in our souls. 10.4.63. Building therefore in righteousness, he divided the whole people according to their strength. With some he fortified only the outer enclosure, walling it up with unfeigned faith; such were the great mass of the people who were incapable of bearing a greater structure. Others he permitted to enter the building, commanding them to stand at the door and act as guides for those who should come in; these may be not unfitly compared to the vestibules of the temple. Others he supported by the first pillars which are placed without about the quadrangular hall, initiating them into the first elements of the letter of the four Gospels. Still others he joined together about the basilica on both sides; these are the catechumens who are still advancing and progressing, and are not far separated from the inmost view of divine things granted to the faithful. 10.4.64. Taking from among these the pure souls that have been cleansed like gold by divine washing, he then supports them by pillars, much better than those without, made from the inner and mystic teachings of the Scripture, and illumines them by windows. 10.4.65. Adorning the whole temple with a great vestibule of the glory of the one universal King and only God, and placing on either side of the authority of the Father Christ, and the Holy Spirit as second lights, he exhibits abundantly and gloriously throughout the entire building the clearness and splendor of the truth of the rest in all its details. And having selected from every quarter the living and moving and well-prepared stones of the souls, he constructs out of them all the great and royal house, splendid and full of light both within and without; for not only soul and understanding, but their body also is made glorious by the blooming ornament of purity and modesty. 10.4.66. And in this temple there are also thrones, and a great number of seats and benches, in all those souls in which sit the Holy Spirit's gifts, such as were anciently seen by the sacred apostles, and those who were with them, when there 'appeared unto them tongues parting asunder, like as of fire, and sat upon each one of them.' 10.8.10. And in the first place, he drove from his house every Christian, thus depriving himself, wretched man, of the prayers which they offered to God in his behalf, which they are accustomed, according to the teaching of their fathers, to offer for all men. Then he commanded that the soldiers in the cities should be cashiered and stripped of their rank unless they chose to sacrifice to the demons. And yet these were small matters when compared with the greater things that followed. 10.8.11. Why is it necessary to relate minutely and in detail all that was done by the hater of God, and to recount how this most lawless man invented unlawful laws? He passed an ordice that no one should exercise humanity toward the sufferers in prison by giving them food, and that none should show mercy to those that were perishing of hunger in bonds; that no one should in any way be kind, or do any good act, even though moved by Nature herself to sympathize with one's neighbors. And this was indeed an openly shameful and most cruel law, calculated to expel all natural kindliness. And in addition to this it was also decreed, as a punishment, that those who showed compassion should suffer the same things with those whom they compassionated; and that those who kindly ministered to the suffering should be thrown into bonds and into prison, and should endure the same punishment with the sufferers. Such were the decrees of Licinius. |
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| 160. Gregory of Nazianzus, Orations, 26.13 (PG 35.1245 B), 7.1, 38.12, 31.4, 2.72, 6.9, 10.3, 12.6, 21.31, 41.4, 5.23, 43.21, 43.25, 31.10, 38.8, 23.11, 23, 5.35, 11, 11a, 11.2, 11b, 11.5, 11.3, 45.11, 45.12, 41, 41.3, 41.5, 41.14, 28.2, 2.92, 28.3, 38.13, 38.11, 38.9, 38, 38.7, 31.6, 31.15, 42.16, 28, 39, 40.44, 40.45, 40, 38.10, 4, 14.37, 21.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
161. Augustine, The City of God, 8.27, 9.4-9.5, 14.9-14.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 336; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207, 394 | 8.27. But, nevertheless, we do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God. Certainly we honor their reliquaries, as the memorials of holy men of God who strove for the truth even to the death of their bodies, that the true religion might be made known, and false and fictitious religions exposed. For if there were some before them who thought that these religions were really false and fictitious, they were afraid to give expression to their convictions. But who ever heard a priest of the faithful, standing at an altar built for the honor and worship of God over the holy body of some martyr, say in the prayers, I offer to you a sacrifice, O Peter, or O Paul, or O Cyprian? For it is to God that sacrifices are offered at their tombs - the God who made them both men and martyrs, and associated them with holy angels in celestial honor; and the reason why we pay such honors to their memory is, that by so doing we may both give thanks to the true God for their victories, and, by recalling them afresh to remembrance, may stir ourselves up to imitate them by seeking to obtain like crowns and palms, calling to our help that same God on whom they called. Therefore, whatever honors the religious may pay in the places of the martyrs, they are but honors rendered to their memory, not sacred rites or sacrifices offered to dead men as to gods. And even such as bring there food - which, indeed, is not done by the better Christians, and in most places of the world is not done at all - do so in order that it may be sanctified to them through the merits of the martyrs, in the name of the Lord of the martyrs, first presenting the food and offering prayer, and thereafter taking it away to be eaten, or to be in part bestowed upon the needy. But he who knows the one sacrifice of Christians, which is the sacrifice offered in those places, also knows that these are not sacrifices offered to the martyrs. It is, then, neither with divine honors nor with human crimes, by which they worship their gods, that we honor our martyrs; neither do we offer sacrifices to them, or convert the crimes of the gods into their sacred rites. For let those who will and can read the letter of Alexander to his mother Olympias, in which he tells the things which were revealed to him by the priest Leon, and let those who have read it recall to memory what it contains, that they may see what great abominations have been handed down to memory, not by poets, but by the mystic writings of the Egyptians, concerning the goddess Isis, the wife of Osiris, and the parents of both, all of whom, according to these writings, were royal personages. Isis, when sacrificing to her parents, is said to have discovered a crop of barley, of which she brought some ears to the king her husband, and his councillor Mercurius, and hence they identify her with Ceres. Those who read the letter may there see what was the character of those people to whom when dead sacred rites were instituted as to gods, and what those deeds of theirs were which furnished the occasion for these rites. Let them not once dare to compare in any respect those people, though they hold them to be gods, to our holy martyrs, though we do not hold them to be gods. For we do not ordain priests and offer sacrifices to our martyrs, as they do to their dead men, for that would be incongruous, undue, and unlawful, such being due only to God; and thus we do not delight them with their own crimes, or with such shameful plays as those in which the crimes of the gods are celebrated, which are either real crimes committed by them at a time when they were men, or else, if they never were men, fictitious crimes invented for the pleasure of noxious demons. The god of Socrates, if he had a god, cannot have belonged to this class of demons. But perhaps they who wished to excel in this art of making gods, imposed a god of this sort on a man who was a stranger to, and innocent of any connection with that art. What need we say more? No one who is even moderately wise imagines that demons are to be worshipped on account of the blessed life which is to be after death. But perhaps they will say that all the gods are good, but that of the demons some are bad and some good, and that it is the good who are to be worshipped, in order that through them we may attain to the eternally blessed life. To the examination of this opinion we will devote the following book. < 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. 14.9. 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. |
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| 162. Basil of Caesarea, Adversus Eunomium (Libri 5), 1.1.32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 102 |
| 163. Basil of Caesarea, De Spiritu Sancto, a b c d\n0 74 74 74 None\n1 "29.74" "29.74" "29 74" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100 |
| 164. Basil of Caesarea, Letters, a b c d\n0 37 37 37 None\n1 261 261 261 None\n2 62 62 62 None\n3 2 2 2 None\n4 5 5 5 None\n5 6 6 6 None\n6 269 269 269 None\n7 302 302 302 None\n8 28 28 28 None\n9 301 301 301 None\n10 300 300 300 None\n11 140 140 140 None\n12 190.1 190.1 190 1\n13 121 121 121 None\n14 307 307 307 None\n15 161.2 161.2 161 2\n16 164 164 164 None\n17 49 49 49 None\n18 240 240 240 None\n19 239.1 239.1 239 1\n20 238 238 238 None\n21 237.2 237.2 237 2\n22 231 231 231 None\n23 225 225 225 None\n24 199.47 199.47 199 47\n25 188.1 188.1 188 1\n26 199.28 199.28 199 28\n27 99.4 99.4 99 4\n28 271 271 271 None\n29 38.8 38.8 38 8\n30 "60.15" "60.15" "60 15"\n31 "106.1.6" "106.1.6" "106 1\n32 "278" "278" "278" None\n33 "95" "95" "95" None\n34 "197.2" "197.2" "197 2"\n35 "49" "49" "49" None\n36 "142" "142" "142" None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 147 |
| 165. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), 2.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 360 |
| 166. John Chrysostom, Homilies On Genesis, 31.3, 36.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 71 |
| 167. Basil of Caesarea, Homilia In Divites, 2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 33 |
| 168. Basil of Caesarea, Homiliae In Hexaemeron, 3.5-3.6, 8.2, 9.1.1, 9.6.104-9.6.107 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 300; MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 81, 83; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 755; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 169. Basil of Caesarea, Homiliae Super Psalmos, a b c d\n0 "115" "115" "115" None\n1 "1.22.3" "1.22.3" "1 22\n2 "114.1" "114.1" "114 1"\n3 "1.29.216" "1.29.216" "1 29 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 196 |
| 170. John Chrysostom, Ad Illuminandos Catecheses 12 (Series Prima Et Secunda), a b c d\n0 "4.12" "4.12" "4 12" (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 237 |
| 171. Basil of Caesarea, Short Rules, 13, 42 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 252 |
| 172. Basil of Caesarea, Long Rules, a b c d\n0 "2.1" "2.1" "2 1" (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 193 |
| 173. Basil of Caesarea, Letters, 38.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 473; Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 147 |
| 174. John Chrysostom, De Eleemosyna, "6 (pg 51.269-270)" (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 199 |
175. Augustine, Confessions, 6.2, 10.35, 11.15.18, 11.31.41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa, on noisy feasts •gregory of nyssa Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 336; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 44; Zachhuber, Time and Soul: From Aristotle to St. Augustine (2022) 70, 79 | 6.2. 2. When, therefore, my mother had at one time - as was her custom in Africa - brought to the oratories built in the memory of the saints certain cakes, and bread, and wine, and was forbidden by the doorkeeper, so soon as she learned that it was the bishop who had forbidden it, she so piously and obediently acceded to it, that I myself marvelled how readily she could bring herself to accuse her own custom, rather than question his prohibition. For wine-bibbing did not take possession of her spirit, nor did the love of wine stimulate her to hatred of the truth, as it does too many, both male and female, who nauseate at a song of sobriety, as men well drunk at a draught of water. But she, when she had brought her basket with the festive meats, of which she would taste herself first and give the rest away, would never allow herself more than one little cup of wine, diluted according to her own temperate palate, which, out of courtesy, she would taste. And if there were many oratories of departed saints that ought to be honoured in the same way, she still carried round with her the selfsame cup, to be used everywhere; and this, which was not only very much watered, but was also very tepid with carrying about, she would distribute by small sips to those around; for she sought their devotion, not pleasure. As soon, therefore, as she found this custom to be forbidden by that famous preacher and most pious prelate, even to those who would use it with moderation, lest thereby an occasion of excess might be given to such as were drunken, and because these, so to say, festivals in honour of the dead were very like the superstition of the Gentiles, she most willingly abstained from it. And in lieu of a basket filled with fruits of the earth, she had learned to bring to the oratories of the martyrs a heart full of more purified petitions, and to give all that she could to the poor; that so the communion of the Lord's body might be rightly celebrated there, where, after the example of His passion, the martyrs had been sacrificed and crowned. But yet it seems to me, O Lord my God, and thus my heart thinks of it in your sight, that my mother perhaps would not so easily have given way to the relinquishment of this custom had it been forbidden by another whom she loved not as Ambrose, whom, out of regard for my salvation, she loved most dearly; and he loved her truly, on account of her most religious conversation, whereby, in good works so fervent in spirit, Romans 12:11 she frequented the church; so that he would often, when he saw me, burst forth into her praises, congratulating me that I had such a mother - little knowing what a son she had in me, who was in doubt as to all these things, and did not imagine the way of life could be found out. |
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| 176. Augustine, On Care To Be Had For The Dead, 173 (PL 38.939) (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 177. Julian (Emperor), Against The Galileans, 339e (4th cent. CE - 4th cent. CE) Tagged with subjects: •dreams (in late antique and medieval christian literature), gregory of nyssa, sermon in praise of the forty martyrs •gregory of nyssa (bishop), unintentional incubation during martyrs vigil Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 755 |
| 178. Evagrius Ponticus, Kephalaia Gnostica, a b c d\n0 "3.35" "3.35" "3 35" (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189 |
| 179. John Chrysostom, Homilies On Matthew, "35.3-4 (pg 57.409-410)" (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 199 |
| 180. John Chrysostom, Homilies On John, "77.4 (pg 59.418)" (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 199 |
| 181. Nilus of Ancyra, Letters, 1.32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 205 |
| 182. Augustine, De Diversis Quaestionibus Ad Simplicianum, 35.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 130; Nisula, Augustine and the Functions of Concupiscence (2012) 194 |
| 183. Nonnus, Dionysiaca, a b c d\n0 20.102 20.102 20 102\n1 20.101 20.101 20 101\n2 20.22 20.22 20 22\n3 20.21 20.21 20 21\n4 20.20 20.20 20 20\n5 20.16 20.16 20 16\n6 20.17 20.17 20 17\n7 20.18 20.18 20 18\n8 20.19 20.19 20 19\n9 "18.100/102" "18.100/102" "18 100/102" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 240 |
| 184. Paulinus of Milan, Vita Sancti Ambrosii Mediolanensis, 18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 252 |
| 185. Augustine, On Christian Doctrine, 2.18, 2.40.60 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 337 |
| 186. Himerius, Orations, a b c d\n0 "8.23" "8.23" "8 23" (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 207 |
| 187. Augustine, On The Holy Trinity, 7.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa •gregory of nyssa, transformation •transformation, gregory of nyssa •gregory of nyssa, agency •gregory of nyssa, subjectivity •metaphors, gregory of nyssa •subjectivity, gregory of nyssa •gregory of nyssa, and vision Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 170, 175, 181, 183; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 130 |
| 188. Paulinus of Nola, Letters, 13.10 (CSEL 29.1) (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 189. Augustine, On The Good of Marriage, 37 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 101 |
| 190. Libanius, Orations, 3.35, 58.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 108 |
| 191. John Chrysostom, Homilies On Hebrews, 5, 2.4, "10.4 (pg 63.88-89)", "11.3-4 (pg 63.94-95)" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 192. John Chrysostom, De Incomprehensibili Dei Natura (= Contra Anomoeos, Homiliae 15), 1.200-1.208 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 109 |
| 193. Paulinus of Nola, Carmina, 27.542-27.591 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 108 |
| 194. John Chrysostom, Homilies On Acts, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 106 |
| 195. Ambrose, On The Mysteries, 7.34 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa, in diem luminum Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 308 |
| 196. Gregory of Nyssa, De Oratione Dominica Orationes V, 3.737-3.738 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 246 |
| 197. Gregory of Nyssa, De Mortuis Non Esse Dolendum, "gno 9.55", "gno 9.61" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 188 |
| 198. Gregory of Nyssa, De Instituto Christiano, "8.1 p. 65.16-17 jaeger" (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 199. Gregory of Nyssa, Contra Eunomium, 1.6, 1.375, 2.459, 3.10.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •aristotle, as influence on gregory of nyssa •gregory of nyssa, on creation •neoplatonic philosophers, as influence on gregory of nyssa •plato, as influence on gregory of nyssa •gregory of nyssa •gregory of nyssa, on the soul and the resurrection Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 101; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174; Zachhuber, Time and Soul: From Aristotle to St. Augustine (2022) 66 |
| 200. Gregory of Nazianzus, Letters, 32, 165 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 201. Epiphanius, Panarion, 80.2.1-80.2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 37 |
202. Eunapius, Lives of The Philosophers, 466, 468-471, 467 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 348 | 467. These events, if it be the will of heaven, I shall relate more fully in my Universal History, since there they will be told more clearly, not with reference to the individual, but as they concerned the interests of all. For the present, however, their bearing on individuals has been set forth as far as is suitable to my narrative. |
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| 203. Cyril of Jerusalem, Catechetical Lectures, 1.20, 11.2, 11.29 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22 |
204. Socrates Scholasticus, Ecclesiastical History, 1.36.2, 4.26, 6.22, 7.12, 7.15, 7.41, 7.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 348; Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 180, 183; MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 81; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 102 | 4.26. Now Providence opposed Didymus to the Arians at Alexandria. But for the purpose of confuting them in other cities, it raised up Basil of C sarea and Gregory of Nazianzus; concerning these it will be reasonable to give a brief account in this place. Indeed the universally prevalent memory of the men would be enough as a token of their fame; and the extent of their knowledge is sufficiently perceptible in their writings. Since, however, the exercise of their talents was of great service to the Church, tending in a high degree to the maintece of the catholic faith, the nature of my history obliges me to take particular notice of these two persons. If any one should compare Basil and Gregory with one another, and consider the life, morals, and virtues of each, he would find it difficult to decide to which of them he ought to assign the pre-eminence: so equally did they both appear to excel, whether you regard the rectitude of their conduct, or their deep acquaintance with Greek literature and the sacred Scriptures. In their youth they were pupils at Athens of Himerius and Proh resius, the most celebrated sophists of that age: subsequently they frequented the school of Libanius at Antioch in Syria, where they cultivated rhetoric to the utmost. Having been deemed worthy of the profession of sophistry, they were urged by many of their friends to enter the profession of teaching eloquence; others would have persuaded them to practice law: but despising both these pursuits, they abandoned their former studies, and embraced the monastic life. Having had some slight taste of philosophical science from him who then taught it at Antioch, they procured Origen's works, and drew from them the right interpretation of the sacred Scriptures; for the fame of Origen was very great and widespread throughout the whole world at that time; after a careful perusal of the writings of that great man, they contended against the Arians with manifest advantage. And when the defenders of Arianism quoted the same author in confirmation, as they imagined, of their own views, these two confuted them, and clearly proved that their opponents did not at all understand the reasoning of Origen. Indeed, although Eunomius, who was then their champion, and many others on the side of the Arians were considered men of great eloquence, yet whenever they attempted to enter into controversy with Gregory and Basil, they appeared in comparison with them ignorant and illiterate. Basil being ordained to the office of deacon, was by Meletius, bishop of Antioch, from that rank elevated to the bishopric of C sarea in Cappadocia, which was his native country. Thither he therefore hastened, fearing lest these Arian dogmas should have infected the provinces of Pontus; and in order to counteract them, he founded several monasteries, diligently instructed the people in his own doctrines, and confirmed the faith of those whose minds were wavering. Gregory being constituted bishop of Nazianzus, a small city of Cappadocia over which his own father had before presided, pursued a course similar to that which Basil took; for he went through the various cities, and strengthened the weak in faith. To Constantinople in particular he made frequent visits, and by his ministrations there, comforted and assured the orthodox believers, wherefore a short time after, by the suffrage of many bishops, he was made bishop of the church at Constantinople. When intelligence of the proceedings of these two zealous and devoted men reached the ears of the emperor Valens, he immediately ordered Basil to be brought from C sarea to Antioch; where being arraigned before the tribunal of the prefect, that functionary asked him 'why he would not embrace the emperor's faith?' Basil with much boldness condemned the errors of that creed which his sovereign counteced, and vindicated the doctrine of the homoousion: and when the prefect threatened him with death, 'Would,' said Basil, 'that I might be released from the bonds of the body for the truth's sake.' The prefect having exhorted him to reconsider the matter more seriously, Basil is reported to have said, 'I am the same today that I shall be tomorrow: but I wish that you had not changed yourself.' At that time, therefore, Basil remained in custody throughout the day. It happened, however, not long afterwards that Galates, the emperor's infant son, was attacked with a dangerous malady, so that the physicians despaired of his recovery; when the empress Dominica, his mother, assured the emperor that she had been greatly disquieted in her dreams by fearful visions, which led her to believe that the child's illness was a chastisement on account of the ill treatment of the bishop. The emperor after a little reflection sent for Basil, and in order to prove his faith said to him, 'If the doctrine you maintain is the truth, pray that my son may not die.' 'If your majesty should believe as I do,' replied Basil, 'and the church should be unified, the child shall live.' To these conditions the emperor would not agree: 'God's will concerning the child will be done then,' said Basil; as Basil said this the emperor ordered him to be dismissed; the child, however, died shortly after. Such is an epitome of the history of these distinguished ecclesiastics, both of whom have left us many admirable works, some of which Rufinus says he has translated into Latin. Basil had two brothers, Peter and Gregory; the former of whom adopted Basil's monastic mode of life; while the latter emulated his eloquence in teaching, and completed after his death Basil's treatise on the Six Days' Work, which had been left unfinished. He also pronounced at Constantinople the funeral oration of Meletius, bishop of Antioch; and many other orations of his are still extant. 6.22. It will not be out of place here, I conceive, to give some account of Sisinnius. He was, as I have often said, a remarkably eloquent man, and well-instructed in philosophy. But he had particularly cultivated logic, and was profoundly skilled in the interpretation of the holy Scriptures; insomuch that the heretic Eunomius often shrank from the acumen which his reasoning displayed. As regards his diet he was not simple; for although he practised the strictest moderation, yet his table was always sumptuously furnished. He was also accustomed to indulge himself by wearing white garments, and bathing twice a day in the public baths. And when some one asked him 'why he, a bishop, bathed himself twice a day?' he replied, 'Because it is inconvenient to bathe thrice.' Going one day from courtesy to visit the bishop Arsacius, he was asked by one of the friends of that bishop, 'why he wore a garment so unsuitable for a bishop? And where it was written that an ecclesiastic should be clothed in white?' 'Do you tell me first,' said he, 'where it is written that a bishop should wear black?' When he that made the inquiry knew not what to reply to this counter-question: 'You cannot show,' rejoined Sisinnius, 'that a priest should be clothed in black. But Solomon is my authority, whose exhortation is, Let your garments be white. Ecclesiastes 9:8 And our Saviour in the Gospels appears clothed in white raiment: moreover he showed Moses and Elias to the apostles, clad in white garments.' His prompt reply to these and other questions called forth the admiration of those present. Again when Leontius bishop of Ancyra in Galatia Minor, who had taken away a church from the Novatians, was on a visit to Constantinople, Sisinnius went to him, and begged him to restore the church. But he received him rudely, saying, 'You Novatians ought not to have churches; for you take away repentance, and shut out Divine mercy.' As Leontius gave utterance to these and many other such revilings against the Novatians, Sisinnius replied: 'No one repents more heartily than I do.' And when Leontius asked him 'Why do you repent?' 'That I came to see you,' said he. On one occasion John the bishop having a contest with him, said, 'The city cannot have two bishops.' 'Nor has it,' said Sisinnius. John being irritated at this response, said, 'You see you pretend that you alone are the bishop.' 'I do not say that,' rejoined Sisinnius; 'but that I am not bishop in your estimation only, who am such to others.' John being still more chafed at this reply, said, 'I will stop your preaching; for you are a heretic.' To which Sisinnius good-humoredly replied, 'I will give you a reward, if you will relieve me from so arduous a duty.' John being softened a little by this answer, said, 'I will not make you cease to preach, if you find speaking so troublesome.' So facetious was Sisinnius, and so ready at repartee: but it would be tedious to dwell further on his witticisms. Wherefore by means of a few specimens we have illustrated what sort of a person he was, deeming these as sufficient. I will merely add that he was celebrated for erudition, and on account of it all the bishops who succeeded him loved and honored him; and not only they but all the leading members of the senate also esteemed and admired him. He is the author of many works: but they are characterized by too great an affectation of elegance of diction, and a lavish intermingling of poetic expressions. On which account he was more admired as a speaker than as a writer; for there was dignity in his countece and voice, as well as in his form and aspect, and every movement of his person was graceful. On account of these features he was loved by all the sects, and he was in special favor with Atticus the bishop. But I must conclude this brief notice of Sisinnius. 7.12. After the death of Sisinnius, Chrysanthus was constrained to take upon him the episcopal office. He was the son of Marcian the predecessor of Sisinnius, and having had a military appointment in the palace at an early age, he was subsequently under Theodosius the Great made governor of Italy, and after that lord-lieutet of the British Isles, in both which capacities he elicited for himself the highest admiration. Returning to Constantinople at an advanced age, earnestly desiring to be constituted prefect of that city, he was made bishop of the Novatians against his will. For as Sisinnius, when at the point of death, had referred to him as a most suitable person to occupy the see, the people regarding this declaration as law, sought to have him ordained immediately. Now as Chrysanthus attempted to avoid having this dignity forced upon him, Sabbatius imagining that a seasonable opportunity was now afforded him of making himself master of the churches, and making no account of the oath by which he had bound himself, procured his own ordination at the hands of a few insignificant bishops. Among these was Hermogenes, who had been excommunicated with curses by [Sabbatius] himself on account of his blasphemous writings. But this perjured procedure of Sabbatius was of no avail to him: for the people disgusted with his obstreperousness, used every effort to discover the retreat of Chrysanthus; and having found him secluded in Bithynia, they brought him back by force, and invested him with the bishopric. He was a man of unsurpassed modesty and prudence; and thus he established and enlarged the churches of the Novatians at Constantinople. Moreover he was the first to distribute gold among the poor out of his own private property. Furthermore he would receive nothing from the churches but two loaves of the consecrated bread every Lord's day. So anxious was he to promote the advantage of his own church, that he drew Ablabius, the most eminent orator of that time from the school of Troïlus, and ordained him a presbyter; whose sermons are in circulation being remarkably elegant and full of point. But Ablabius was afterwards promoted to the bishopric of the church of the Novatians at Nic a, where he also taught rhetoric at the same time. 7.15. There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner, which she had acquired in consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in coming to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more. Yet even she fell a victim to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes, it was calumniously reported among the Christian populace, that it was she who prevented Orestes from being reconciled to the bishop. Some of them therefore, hurried away by a fierce and bigoted zeal, whose ringleader was a reader named Peter, waylaid her returning home, and dragging her from her carriage, they took her to the church called C sareum, where they completely stripped her, and then murdered her with tiles. After tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burnt them. This affair brought not the least opprobrium, not only upon Cyril, but also upon the whole Alexandrian church. And surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort. This happened in the month of March during Lent, in the fourth year of Cyril's episcopate, under the tenth consulate of Honorius, and the sixth of Theodosius. |
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| 205. Evagrius Ponticus, Chapters On Prayer, 120 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 252 |
| 206. Ambrose, Letters, "77" (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 192 |
| 207. Gregory of Nazianzus, Letters, 45.1, 48.9-48.10, 122.1, 164.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 74; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 25; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 208. Gregory of Nazianzus, Epigrams, "118", "165", 76, 77 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 199 |
| 209. Gregory of Nazianzus, Carmina Moralia, a b c d\n0 2.1.11.1312 2.1.11.1312 2 1\n1 2.1.11.1322 2.1.11.1322 2 1\n2 2.1.11.1323 2.1.11.1323 2 1\n3 2.1.11.1324 2.1.11.1324 2 1\n4 2.1.1.91 2.1.1.91 2 1\n5 2.1.1.92 2.1.1.92 2 1\n6 2.1.1.93 2.1.1.93 2 1\n7 2.1.1.94 2.1.1.94 2 1\n8 2.1.1.95 2.1.1.95 2 1\n9 2.1.1.96 2.1.1.96 2 1\n10 2.1.1.97 2.1.1.97 2 1\n11 2.1.1.98 2.1.1.98 2 1\n12 2.1.1.99 2.1.1.99 2 1\n13 2.1.1.100 2.1.1.100 2 1\n14 2.1.11123 2.1.11123 2 1\n15 2.1.11122 2.1.11122 2 1\n16 2.1.11124 2.1.11124 2 1\n17 2.1.11125 2.1.11125 2 1\n18 2.1.11126 2.1.11126 2 1\n19 2.1.11127 2.1.11127 2 1\n20 2.1.11128 2.1.11128 2 1\n21 2.1.11129 2.1.11129 2 1\n22 2.1.11130 2.1.11130 2 1\n23 2.1.94 2.1.94 2 1\n24 2.1.11.1311 2.1.11.1311 2 1\n25 2.1.11121 2.1.11121 2 1\n26 2.1.11119 2.1.11119 2 1\n27 2.1.11120 2.1.11120 2 1\n28 2.1.1.101 2.1.1.101 2 1\n29 2.1.11113 2.1.11113 2 1\n30 2.1.11114 2.1.11114 2 1\n31 2.1.11115 2.1.11115 2 1\n32 2.1.11116 2.1.11116 2 1\n33 2.1.11117 2.1.11117 2 1\n34 2.1.11118 2.1.11118 2 1\n35 2.1.11.1310 2.1.11.1310 2 1\n36 2.1.11.435 2.1.11.435 2 1\n37 2.1.11.434 2.1.11.434 2 1\n38 "2.20" "2.20" "2 20"\n39 "2.76" "2.76" "2 76" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 152 |
| 210. Gregory of Nazianzus, Carmina De Se Ipso, 11.55, 11.57-11.59 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 35 |
| 211. Evagrius Ponticus, Praktikos, 24, 35, 38, 50, 56, 58, 60, 81, 84, 86, 89, 91, 43 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 395 |
| 212. Gregory of Nyssa, Against Eunomius, "2. 69-70 (gno 1.246)", "1. 359-385 (gno 1.133-140)" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 202 |
| 213. Gregory of Nyssa, De Virginitate, 3, "12 gno 8/1.297-300", "12 gno 8/1.301-302", "12 gno 8/1.317-319" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 181 |
| 214. Gregory of Nyssa, De Vita Mosis, 2.112, 2.116, 2.114, 2.115, 1.18, 2.113, 2.319, 2.7, 2.8, 2.227, 1.10, 2.225, 2.313, 2.314, 1.5, 2.315, 1.6, 1.7, 1.8, 2.44, 2.157, 2.158, 2.318, 2.12, 2.14, 2.223, 1.19, 2.37, 1.14, 1.3, 2.10, 1.1, 1.2, 2.39, 2.17, 2.13, 1.15, 2.45, 2.105, 2.221, 2.222, 2.251, "1 gno 7/1.4", "2 gno 7/1.62-63", "2.7.1.68.22-69.3", "2 gno 7/117-121" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 337 |
| 215. Gregory of Nyssa, De Professione Christiana Ad Harmonium, 244-45 m, 244 m (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 332 |
| 216. Gregory of Nyssa, Letters, 4.3, 5.8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 243; Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 244 |
| 217. Diadochus of Photice, Capita Centum De Perfectione Spirituali, 98 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 320 |
| 218. Ephrem, Hymns On Virginity, 20.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 147 |
| 219. Victricius, Liber De Laude Sanctorum, 9.15-9.16, 10.1-10.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 28 |
| 220. Cyril of Alexandria, De Adoratione Et Cultu In Spiritu Et Veritate, 3.93 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 37 |
| 221. Prudentius, Contra Symmachum, 1.502-1.505 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 109 |
| 222. Theodoret of Cyrus, Compendium Against Heresies, 4.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 100 |
| 223. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, 108.31, 113.32, 108.33, 116.1, 113.34, 113.33, 113.31, 113.30, 113.29, 113.23, 109.13, 109.12, 108.42, 108.41, 108.40, 108.35, 108.34, 108.32, 109.11, 53 C, 61 C, 68 A, 88 C, 89 B, 89 B-C, 96 B, 93 A-C, 12 A, 290, 109.26, 109.19, 109.20, 109.16, 109.21, 109.22, 109.25, 109.23, 109.24, 153.34, 156.4, 156.3, 109.15, 156.2, 156.1, 153.40, 109.14, 153.39, 153.38, 156.5, 153.37, 109.17, 153.36, 153.35, 109.18, 153.33, 156.6, 109.5, 109.6, 109.7, 109.8, 109.9, 109.10, 73a, 6, 7, 67, "gno 3/3.32-46", "gno 3/3.69" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 235 |
| 224. Theodoret of Cyrus, Cure of The Greek Maladies, a b c d\n0 "8" "8" "8" None\n1 "8.63" "8.63" "8 63" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 195, 196, 197 |
| 225. Themistius, Orations, 33.367a5, 26.313b1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 83 |
| 226. Gregory of Nyssa, Life of Makrina, a b c d\n0 3 3 3 None\n1 27 27 27 None\n2 6.2 6.2 6 2\n3 6.3 6.3 6 3\n4 6.8 6.8 6 8\n5 6.7 6.7 6 7\n6 6.6 6.6 6 6\n7 6.4 6.4 6 4\n8 6.5 6.5 6 5\n9 33 33 33 None\n10 8.9 8.9 8 9\n11 3.2 3.2 3 2\n12 "13.1.19" "13.1.19" "13 1\n13 34.250 34.250 34 250\n14 34.253 34.253 34 253\n15 34.251 34.251 34 251\n16 34.252 34.252 34 252\n17 "1" "1" "1" None\n18 "9" "9" "9" None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 320 |
| 227. Ambrose, The Patriarchs, 8.34 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 195 |
| 228. Gregory of Nyssa, In Ecclesiasten (Homiliae 8), 376 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa •gregory of nyssa, on the soul and the resurrection Found in books: Zachhuber, Time and Soul: From Aristotle to St. Augustine (2022) 64, 65, 66, 67, 68, 69, 70, 79, 80 |
| 229. Epiphanius, Ancoratus, 119.1-119.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa, catechetical oration Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 243 |
| 230. Gregory of Nyssa, In Diem Luminum (Vulgo In Baptismum Christi Oratio), 222 (4th cent. CE - 4th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 89 |
| 231. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 2, 1, 10, 9, 8, 139, 15, 7, 6, 14, 3, preface, 4, 857 A), 948 A), 777 A), 12, Homily 1, Homily 4, p.254 (PG 44, Homily 8, p.30.7-8 (PG 44, pp.134-5 (PG 44, prol., 11, 8.267, 8.266, 8.265, 14.117, 5.163, 13.417, 14.115, 5.159, 4.117, 3.101, 4.119, 1.43, 15.467, 5, 2.53, 14.467, 3.97, 2.51, 8.269, 8.270, 8.271, 7.231, 7.230, 7.229, 4.115, 8.259, 1.37, 1.35, 1.36, 13.418, 13.419, 14.119, 11.345, 11.343, 3.79 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 153, 155 |
| 232. Gregory of Nyssa, In Basilium Fratrem, a b c d\n0 "11.34" "11.34" "11 34"\n1 4.12 4.12 4 12\n2 4.14 4.14 4 14\n3 4.15 4.15 4 15\n4 4.16 4.16 4 16\n5 4.17 4.17 4 17\n6 4.13 4.13 4 13\n7 22.9 22.9 22 9\n8 22.10 22.10 22 10\n9 22.12 22.12 22 12\n10 22.13 22.13 22 13\n11 22.11 22.11 22 11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 233. Philostorgius, Historia Ecclesiastica, 10.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 102, 103 |
| 234. Cassian, Conferences, a b c d\n0 5.3 5.3 5 3\n1 "11.7.13" "11.7.13" "11 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 |
| 235. John Rufus, Life of Peter The Iberian, 41-44, 40 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22 |
| 236. Justinian, Codex Justinianus, 1.8 (5th cent. CE - 6th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 109 |
| 237. Jerome, De Nominibus Hebraicis, 9.32 (5th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 292 |
| 238. Jerome, Letters, 39.5.2, 39 (CSEL 54), 14.1.2, 22.16.1, 41.2, 51.2, 130.17, "127.4", 57.6.1, 57.6.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 239. Jerome, Letters, 39.5.2, 41.2, 51.2, 39 (CSEL 54) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 240. Jerome, Letters, 39.5.2, 41.2, 51.2, 39 (CSEL 54) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 241. Jerome, On Illustrious Men, 125, 80, 117 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 180 |
| 242. Ammonius Hermiae, In Porphyrii Isagogen Sive V Voces, 213, 225a, 23, 291, 212 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 101 |
| 243. Stobaeus, Anthology, 2.7.11e (5th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 215 |
| 244. Damaskios, De Principiis, 2.117-2.118 (5th cent. CE - 6th cent. CE) Tagged with subjects: •aristotle, as influence on gregory of nyssa •gregory of nyssa, as eliminativist about matter •gregory of nyssa, as idealist •gregory of nyssa, on creation •neoplatonic philosophers, as influence on gregory of nyssa •plato, as influence on gregory of nyssa •idealism, in gregory of nyssa •matter, in gregory of nyssa •purification, in gregory of nyssa •reincarnation, in gregory of nyssa •space, in gregory of nyssa Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 5, 76, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110 |
| 245. Zacharias, Ammonius Sive De Mundi Opificio Disputatio, 1421-1476, 1478-1486, 1477 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 76 |
| 246. Theodosius Ii Emperor of Rome, Theodosian Code, 16.1.3, 16.10.12 (5th cent. CE - 5th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 109; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 157 |
| 247. Procopius, On Buildings, 1.7.3, 3.4.16-3.4.20 (6th cent. CE - 6th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 51, 55 |
| 248. Maximus The Confessor, Quaestiones Ad Thalassium , 55, "10 (csg 7.83-87)", "48.226", "55.476", "63", "62", "55", "45", "2", "17.36", 59.131, 59.132, 65.545, "1 (ccsg 7.47-49)", "39", "36", "20", "17", "5", 65.546, "59 (ccsg 22.53)", "22 (ccsg 7.137-143)" (6th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 659 |
| 249. Augustine, Letters, 157.23-157.24 (7th cent. CE - 7th cent. CE) Tagged with subjects: •gregory of nyssa Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 364 |
| 250. Basil of Caesarea, Ad Adolescentes De Legendes Libris Gentilium, 7.6-7.13 Tagged with subjects: •basil of caesarea, gregory of nyssa on •gregory of nyssa, gregory of nyssa, pedagogy of •gregory of nyssa, life of moses, on moses as paradigm of educated christian •gregory of nyssa, on classical paideia Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 341 |
| 251. Irenaeus, Isa, a b c d\n0 "49.2" "49.2" "49 2" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 187 |
| 252. Maximus The Confessor, Cap. Car., a b c d\n0 1.81 1.81 1 81\n1 1.82 1.82 1 82\n2 "1.100" "1.100" "1 100"\n3 1.40 1.40 1 40\n4 1.41 1.41 1 41\n5 1.43 1.43 1 43\n6 1.42 1.42 1 42 Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189 |
| 253. Gregory of Nyssa, Hom. Cant., "15 gno 6.464-6", "15.218.4", "4 gno 6.120-123", "13 gno 6.377-8", "4 gno 6.127", "1 gno 6.38-40", "1 gno 6.28-29", "1 gno 6.15-16", "1 gno 6.17-18" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189 |
| 254. Evagrius Ponticus, Prol., "81", "91", "8" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189 |
| 255. Dorotheus of Gaza, Didask., a b c d\n0 "4.47" "4.47" "4 47" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189 |
| 256. Diadochus of Photiki, Cap., "16" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189 |
| 257. Lactantius, Letter On The Martyrs of Lyons And Vienne, a b c d\n0 "1.19" "1.19" "1 19" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 287 |
| 258. Gregory of Nyssa, De Vita Gregorii Thaumaturgi, 901 m, 900-901 m. Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 334, 346 |
| 259. Gregory of Nyssa, De Hom. Opif., 5.1-5.2 Tagged with subjects: •gregory of nyssa, on the making of man •gregory of nyssa, on vision, as mode of knowing Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 473 |
| 260. Gerontius, Vit. Mel. Iun., a b c d\n0 "2.9.62" "2.9.62" "2 9 Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 287 |
| 261. Gregory of Nazianzus, Or., a b c d\n0 "38.3" "38.3" "38 3"\n1 14.37 14.37 14 37\n2 14.38 14.38 14 38\n3 63.75.12 63.75.12 63 75\n4 63.75.11 63.75.11 63 75\n5 63.75.10 63.75.10 63 75\n6 63.75.9 63.75.9 63 75\n7 "7.3" "7.3" "7 3"\n8 18.14 18.14 18 14\n9 "18.29" "18.29" "18 29"\n10 "18.24" "18.24" "18 24"\n11 18.15 18.15 18 15\n12 "14.35.884" "14.35.884" "14 35\n13 63.72.27 63.72.27 63 72\n14 63.72.25 63.72.25 63 72\n15 63.72.24 63.72.24 63 72\n16 63.72.23 63.72.23 63 72\n17 63.72.26 63.72.26 63 72\n18 "14.35.864" "14.35.864" "14 35 Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 194 |
| 262. Gregory of Nyssa, Oratio Catechetica, 8, 15 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 332 |
| 263. Origen, Letter To Gregory, 1-3 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 337 |
| 264. Gregory of Nyssa, In Xl Martyres, ia, ib Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 300 |
| 265. Basil of Caesarea, Homily On Gordius, 1 Tagged with subjects: •gregory of nyssa, homily on the day of lights •gregory of nyssa, on ascension •gregory of nyssa, on pentecost •gregory of nyssa, the person who commits impurity sins against his own body Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 289 |
| 266. Dorotheus of Gaza, Vit. Dos., "13" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 287 |
| 267. Photios, Amphilochia, 32 Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 72 |
| 268. Gregory of Nyssa, Life of Moses 7, 1.56, 2.160-2.162 Tagged with subjects: •gregory of nyssa Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 44, 156, 164 |
| 269. Gregory of Nyssa, De Beneficentia, 100 Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 72 |
| 270. Gregory of Nyssa, De Tridui Spatio, 273.10-274.16, 297b7, 298.6, 298.7, 298.8, 298.9 Tagged with subjects: •nan Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 95 |
| 271. Proclus of Constantinople, Or., 3.18-3.20, 28.7 Tagged with subjects: •gregory of nyssa Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 148 |
| 272. Chrysippus of Jerusalem, Encomium In Joannem Baptistam, 10 Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 115 |
| 273. Gregorius Palamas, Homiliae, 11.20 Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 115 |
| 274. Gregory of Nyssa, Contra Fatum, 34.3 Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 115 |
| 275. Pseudo-Basil, De Ascetica Disciplina, pg 31.648.42-45 Tagged with subjects: •gregory of nyssa Found in books: Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 115 |
| 276. Gregory of Nazianzus, Or., 27.3 Tagged with subjects: •gregory of nyssa Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 274 |
| 277. Gregory of Nyssa, Pg, 46.557 Tagged with subjects: •gregory of nyssa Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 274 |
| 278. Palladius of Aspuna, Lausiac History, a b c d\n0 "8.6" "8.6" "8 6" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 287 |
| 279. Gregory of Nyssa, De Humani Corporis Fabrica, 2.1 Tagged with subjects: •gregory of nyssa Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 147 |
| 280. Leontius (Presbyter of Constantinople), Homilies, 13.238 Tagged with subjects: •gregory of nyssa, to ablabius •gregory of nyssa, creed of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 244 |
| 281. Gregory of Nyssa, De Perfectione Et Qualem Oporteat Esse Christianum, 285 m., 260 m., 256 m., 269-72 m. Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 333 |
| 282. Gregory of Nyssa, De Anima, 1.9 (12m), 1.8 (12m), 2.10-12 (12-13m), 2.3-8 (12-13m), 1.10 (12m), 1.6 (12m), 5.8 (17m), 7.3-7 (20m), 2.1 (12m), 33.13-17 (51-52m), 4.1 (16m), 38.10-14 (56m) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 361 |
| 283. Cyril of Alexandria, Third Letter To Nestorius, 12 Tagged with subjects: •gregory of nyssa, to ablabius •gregory of nyssa, creed of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 244 |
| 284. Theodore of Raithou, Praeparatio, 196.5-196.8 Tagged with subjects: •gregory of nyssa, gregory of nyssa, pedagogy of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 15 |
| 285. Maximus The Confessor, Martyrdom of Perpetua And Felicitas, 71 Tagged with subjects: •gregory of nyssa, homilia in canticum canticorum •gregory of nyssa, moses as contemplative master Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 659 |
| 286. Maximus The Confessor, Ambigua To John, 10 Tagged with subjects: •gregory of nyssa, homilia in canticum canticorum •gregory of nyssa, moses as contemplative master Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 659 |
| 287. Gregory of Nyssa, On The Forty Holy Martyrs of Sebaste I, 757 Tagged with subjects: •gregory of nyssa •gregory of nyssa, de opificio mundi •gregory of nyssa, on the forty holy martyrs of sebaste •audience, gregory of nyssa’s a. Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 83 |
| 288. Gregory of Nyssa, In Laudem Basilii Fratris, 789 m, 808-809 m, 809 m. Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 334 |
| 289. Iamblichus, Ad. Porph. (Myst.), a b c d\n0 "1.3.9" "1.3.9" "1 3 Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 158 |
| 290. Ovid, Parisinus Suppl. Gr., "1020" Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 192 |
| 291. Origen, Prol., a b c d\n0 "3" "3" "3" None\n1 "186" "186" "186" None\n2 "2.8" "2.8" "2 8" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 187, 194 |
| 292. Gregory of Nyssa, Passio Xl Martyrum, "13", "2", "1a" Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 201 |
| 293. Gregory of Nyssa, Theod., 194-195 Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 201 |
| 294. Asterius of Amaseia, Against Avarice, a b c d\n0 "1.3" "1.3" "1 3" Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 202 |
| 295. Gregory of Nyssalangerbeck, Langerbeck, m1048c, p. 383, 13, p. 15, m765 Tagged with subjects: •nan Found in books: Osborne, Eros Unveiled: Plato and the God of Love (1996) 70, 78 |
| 296. Basil of Caesarea, Bibliotheca Hagiographica Graeca, "1201" Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 193 |
| 297. Gregory of Nazianzus, In Cyprianum, "17", "18", 3, 4, "19" Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 195 |
| 298. Basil of Caesarea, Homilia In Xlmartyres, "8=pg 31, col. 524 a3-13" Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 195 |
| 299. Gregory of Nyssa, Steph., "2" Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 195 |
| 300. Gregory of Nazianzus, Adv. Iulian., a b c d\n0 "1.69" "1.69" "1 69" Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 196 |
| 301. Papyri, P.Oxy., 15.1786 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 126 |
| 302. Philagathos of Cerami, Homilies, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 24.6-24.11, 51.7 Tagged with subjects: •nan Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 261, 266 |
| 303. Gregory of Nyssa, De Deitate Filii Et Spiritus Sancto Et In Abraham, 46.572c Tagged with subjects: •gregory of nyssa Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 255, 256 |
| 304. Antony, Letters, "32" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 189 |
| 305. Evagrius Ponticus, Antirrhetikos, 2.2, 3.2, 4.1-4.11, 6.1 Tagged with subjects: •gregory of nyssa •gregory of nyssa, on spiritual senses •gregory of nyssa, gregory of nyssa, pedagogy of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 15, 28; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 28 |
| 306. Various, Anthologia Graeca, 6.156 Tagged with subjects: •gregory of nyssa Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 92 |
| 307. Anon., Origo Constantini, 6.30 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 157 |
| 308. Stoic School, Stoicor. Veter. Fragm., 2.864 Tagged with subjects: •gregory of nyssa, and stoicism •gregory of nyssa, synergy •gregory of nyssa, viewer •stoicism, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 113 |
| 309. Gerontius, Life of Melania, 51-56, 50 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22 |
| 312. Manuscripts, Vatican Bav, 1084, 1434, 1524, 653, 703, 710, 731, 1746 Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 205 |
| 313. Pope Gregory I, Epistles, 9.105 Tagged with subjects: •gregory of nyssa Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 108 |
| 314. Evagrius, Vit. Ant., 1.1, 8.1, 8.4, 14.2, 14.7, 30.1, 53.2, 54.5-54.6, 82.9, 91.1 Tagged with subjects: •gregory of nyssa Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 46 |
| 315. Apophthegmata Patrum, Gs, 3.17 Tagged with subjects: •gregory of nyssa Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 340 |
| 316. Apophthegmata Patrum, Bedjan, 2.146 Tagged with subjects: •gregory of nyssa Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 340 |
| 317. Apophthegmata Patrum, G Jacob, 3 Tagged with subjects: •gregory of nyssa Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 340 |
| 318. Basil of Caesarea, Ad Adul., 4.8-4.10 Tagged with subjects: •gregory of nyssa Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 199 |
| 319. Greg. Nyss., Hom. In Cant. Cant., 9 Tagged with subjects: •gregory of nyssa Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 199 |
| 320. Sozomenus, Ecclesiastical History, 2.33.4, 6.34.7-6.34.9, 7.17.1, 9.2 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 55, 99, 102 |
| 321. Basil of Caesarea, In Mamantem, "2", "1" Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 196, 198, 204 |
| 322. Basil of Caesarea, In Gordium, "1" Tagged with subjects: •gregory of nyssa Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 201 |
| 323. Asterius of Amaseia, On The Holy Martyrs, a b c d\n0 "4.4." "4.4." "4 4\n1 "1.1" "1.1" "1 1" Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 195 |
| 324. Asterius of Amaseia, On Phocas, a b c d\n0 "9.2" "9.2" "9 2"\n1 "13" "13" "13" None\n2 "12" "12" "12" None Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 201 |
| 325. Gregory of Nyssa, De Hom. Opif., "pg 44.137a-c", "18 (pg 44.193b-c)" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 193 |
| 326. Basil of Caesarea, Hom., 11.1-11.2 Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 199 |
| 327. John Chrysostom, Hom. In 1, "32.4-5 (pg 61.269-710)", "33.3 (pg 61.280)" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 199 |
| 328. Clement of Alexandria, Qds, a b c d\n0 "38.2" "38.2" "38 2"\n1 21.2 21.2 21 2\n2 21.1 21.1 21 1\n3 17 17 17 None\n4 16 16 16 None\n5 15 15 15 None\n6 "10" "10" "10" None\n7 34.1 34.1 34 1\n8 34.2 34.2 34 2\n9 34.3 34.3 34 3 Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 329. Gregory of Nyssa, De Ben. I, "gno 9/1.116-117", "gno 9/1.97", "gno 9/1.97-99", "gno 9/1.106-107" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 200 |
| 330. Gregory of Nyssa, Hom. Beat., "5 gno 7/2.126", "1 gno 7/2.79", "1 gno 7/2.81.18", "1 gno 7/2.77.4" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 200 |
| 331. Ps.-Athanasius Alex., Ep. Ii Ad Cast., "905b2" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 332. Didymus Caecus, Fr., "1219" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 333. Ps.-Justin, Quaest. Ad Orthodox. Resp., "150" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 334. Ps.-Macrobius, Serm., Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 335. Maximus The Confessor, Amb. Ioh., "32.5.3 costas", "48.2.29 costas", "42.1325b-c", "42.1329a-b", "42.1348d", "65.1392a-c", "10.1204d", "7.1073c", "7.1084b", "7.1084c-d", "10.1116b-c", "13.1209b", 7.28.17, "10.112d", "10.1196b", "41.1308c", "15.1220c", 7.28.16, "23.1260b-c", 7.28.15, "7.1073c-1076a", "10.1113b-c" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 336. Maximus The Confessor, La, "1012" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 337. Maximus The Confessor, Qd, a b c d\n0 "10.17" "10.17" "10 17"\n1 "29.36" "29.36" "29 36"\n2 "154.12" "154.12" "154 12"\n3 "170.7" "170.7" "170 7" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 216 |
| 338. Basil of Caesarea, Or., a b c d\n0 43.74 43.74 43 74\n1 43.73 43.73 43 73\n2 43.72 43.72 43 72\n3 43.71 43.71 43 71\n4 43.70 43.70 43 70\n5 "43.35" "43.35" "43 35"\n6 43.75 43.75 43 75\n7 43.76 43.76 43 76 Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 271 |
| 339. Ps.-Clem., 1 Clement, 49-50 Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 193 |
| 340. Origen, Ep. Greg., 2, 1 Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 177 |
| 341. Maximus The Confessor, Tom. Mp, "228b10-11" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 222 |
| 342. Gregory of Nyssa, Hom. Eccl., "8 gno 5.427" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 188 |
| 343. Dionysius The Areopagite, Div. Nom., a b c d\n0 "2.11" "2.11" "2 11"\n1 "2.4" "2.4" "2 4"\n2 "1.1" "1.1" "1 1" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 203 |
| 344. Gregory of Nyssa, Adv. Mac., 95.22-95.23 Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 478 |
| 345. Gregory of Nyssa, De Ben. Ii, "gno 9/1.126", "gno 9/1.112-113" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 409 |
| 346. John Chrysostom, Hom. In Laz., "1 (pg 48.979)" Tagged with subjects: •gregory of nyssa Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 407 |
| 347. Nicolaus Catascepenus, Vit. S. Cyr. Phil., a b c d\n0 "5.2" "5.2" "5 2"\n1 "42.4" "42.4" "42 4" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 493 |
| 348. Fastidiosus, Sermones, "2" Tagged with subjects: •gregory of nyssa Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 480 |
| 349. Anon., Acta Concilii Aquileiensis, "36" Tagged with subjects: •gregory of nyssa Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 480 |
| 350. Alexander of Alexandria, Epistula Ad Alexandrum Byzantinum, "46", "52" Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 480 |
| 351. Celestine I, Commentarius In Job, 2.10-2.11 Tagged with subjects: •gregory of nyssa Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 480 |
| 352. Hebrew Bible, 1 Esdras, 5.41-5.42 Tagged with subjects: •gregory of nyssa Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 457 |
| 353. Nonnus, Par., a b c d\n0 7.148 7.148 7 148\n1 7.147 7.147 7 147\n2 19.9 19.9 19 9\n3 19.10 19.10 19 10\n4 19.11 19.11 19 11\n5 "4.3" "4.3" "4 3"\n6 "12.10/16" "12.10/16" "12 10/16"\n7 12.8 12.8 12 8\n8 12.7 12.7 12 7\n9 7.145 7.145 7 145\n10 7.144 7.144 7 144\n11 7.143 7.143 7 143\n12 "18.156" "18.156" "18 156"\n13 7.146 7.146 7 146\n14 "9.123" "9.123" "9 123" Tagged with subjects: •nan Found in books: Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 198, 201 |
| 354. Cyril, Myst., a b c d\n0 "1.10" "1.10" "1 10" Tagged with subjects: •gregory of nyssa Found in books: Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 239 |
| 355. Maximus The Confessor, Cap. Theol. Et Oec., a b c d\n0 "1.56" "1.56" "1 56"\n1 "2.88" "2.88" "2 88"\n2 "2.77" "2.77" "2 77"\n3 "2.76" "2.76" "2 76"\n4 "2.18" "2.18" "2 18"\n5 "2.15" "2.15" "2 15"\n6 "2.9" "2.9" "2 9"\n7 "2.61" "2.61" "2 61" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 194 |
| 356. Origen, In Rom., 2.13 Tagged with subjects: •gregory of nyssa Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 129 |
| 357. Dionysius The Areopagite, Didascalia Apostolorum, 14 Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 348 |
| 358. Komnene, Anna, Alexiad, 2.1.4 Tagged with subjects: •gregory of nyssa Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 324 |
| 359. Maimonides, Hilkhot De'Ot, 1.5, 2.3 Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 |
| 364. Gregory of Nyssa, On Placilla, Ed.Jaeger Et Al., p.486 (PG 46, col 889), vol.ix, col.880 B-C), pp.476-7 (PG 46 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 367. Gregory of Nyssa, The Life of Moses, 2.282 Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 195 |
| 369. Gregory of Nyssa, De Hominis Opificio, pg 44.196d Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 158 |
| 371. Heraclitus Lesbius, Fragments, 22b3 Tagged with subjects: •gregory of nyssa Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 233 |
| 372. Anon., Leges Publicae, 1.1 Tagged with subjects: •gregory of nyssa Found in books: Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 225 |
| 373. Choricius of Gaza, In Defence of The Mimes, 36-41 + 141 Tagged with subjects: •gregory of nyssa Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 320 |
| 376. Georgius Monachus, Chronikon, 629.2-629.14 Tagged with subjects: •gregory of nyssa Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 231 |
| 379. Gregory of Nyssa, In Christi Res., 1 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 112 |
| 381. Eusebius, Catena, 1277 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 107 |
| 382. Maimonides, Guide For The Perplexed, 1.54 Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 |
| 384. Athanasius, Epistle, 6 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 130 |
| 385. Cyril of Alexandria, Paschal Homily, 5 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 69 |
| 387. Cyril of Alexandria, Glaph. In Gen., 45 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 107, 112 |
| 389. Basil of Seleucia, Orat, 7 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 75 |
| 390. Anon., Isaiah Targum, 33.7 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 126 |
| 391. Gregory of Nyssa, De Hominis Opificio, 28.3 Tagged with subjects: •gregory of nyssa Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 231 |
| 392. Maimonides, Commentary On The Misnah, Avot 4.4 Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 |
| 394. Epicurus, Letter To Menoeceus, 133 Tagged with subjects: •proairesis, gregory of nyssa Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 324 |
| 395. Epicurus, Letter To Herodotus, §49 Tagged with subjects: •gregory of nyssa, agency •gregory of nyssa, and vision •gregory of nyssa, atomism •gregory of nyssa, viewer •atomism, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 112 |
| 396. Epigraphy, Haspels, Highlands of Phrygia, 349 no. 132 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 13 |
| 397. Epigraphy, Ils, 2535 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 61 |
| 398. Evagrius of Pontus, Reflections, 113 Tagged with subjects: •gregory of nyssa Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 252 |
| 399. Anon., Kn Xd, 40d6-e4 Tagged with subjects: •gregory of nyssa Found in books: Tor, Mortal and Divine in Early Greek Epistemology (2017) 50 |
| 400. Epigraphy, Robert, Noms Indig., 486-487 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 36 |
| 401. Philo of Alexandria, Mating, 19, 9, 73 Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 236 |
| 402. Augustine, Ex. Ps., 8.5 Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 189 |
| 403. Gregory of Nyssa, Mos., 1.5, 1.17-1.18, 2.1, 2.3, 2.5-2.6, 2.12, 2.238 Tagged with subjects: •gregory of nyssa Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 143, 144, 146, 260 |
| 404. Gregory of Nyssa, En. Bas., 16, 20, 24-25 Tagged with subjects: •nan Found in books: Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 141 |
| 406. Optatus Milevitianus, Against The Donatists, 4.5 Tagged with subjects: •gregory of nyssa Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 230 |
| 407. Innocent I, Epistulae, 3.7, 37.5 Tagged with subjects: •gregory of nyssa Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 180 |
| 409. Hebrew Bible, Isaiah (Septuagint), 65.4 Tagged with subjects: •dreams (in late antique and medieval christian literature), gregory of nyssa, sermon in praise of the forty martyrs •gregory of nyssa (bishop), unintentional incubation during martyrs vigil Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 755 |
| 410. Greg. Nyss., Sermo In Xl Martyres Ii, 166-168 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 754 |
| 411. Pseudo‐Nilus =Evagrius, Sentences To The Monks, PG 40.1280 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 395 |
| 412. Basil of Caesarea, On The Eucharist, 7 (PG 31) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 391 |
| 414. Basil of Caesarea, Ascetic Sermons, 1.2 (PG 31, 872), 1.1-2 (PG 31.869, col.872 C) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 392 |
| 415. Paulinus of Nola, Epithalamium Carmen, 31.43, 31.551 ff Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 416. John Chrysostom, Pseudo‐Augustine, De Consolatione Mortuorum, 2.5 (PL 40.1166), 1.5 (PL 40.1160-1) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 417. Isaiah The Solitary, Logoi, 2.1-2.2 Tagged with subjects: •gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 |
| 419. Gregory of Nyssa, On The Creation of Man, 16.11, 16.14 Tagged with subjects: •proairesis, gregory of nyssa Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 324 |
| 422. George, Hexaemeron, 1678-1688, 831-837, 752 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 659 |
| 423. Gaudentius of Brescia, Sermones, "17", 17 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 57 |
| 424. Gregory of Nazianzus, Or., 42.17 Tagged with subjects: •gregory of nyssa Found in books: Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 170 |
| 425. Ambrose, On The Death of His Brother (Csel 73, Pp.207–325), 1.70-1.71, 2.11 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; basil, gregory of nazianzus, and gregory of nyssa for some purposes Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 427. Augustine, In Matthaeum, 10.20.36 Tagged with subjects: •gregory of nyssa Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 231 |
| 429. Hesychius of Jerusalem, Hom., 9 Tagged with subjects: •gregory of nyssa Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 70, 71 |
| 430. Gregory of Nyssa, In Sanc. Steph. Ii, 2.1 Tagged with subjects: •gregory of nyssa Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 21, 22 |
| 431. Gregory of Nyssa, In Sanc. Steph. I, 1.1 Tagged with subjects: •gregory of nyssa Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 21, 24 |
| 432. Peter of Alexandria, Canonical Letter, 12 Tagged with subjects: •gregory of nyssa Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 364 |
| 433. Gregory of Nazianzus Orations, Carm. Theol., 2.33.113-2.33.116 Tagged with subjects: •gregory of nyssa Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 360 |
| 434. Irenaeus, Adversus Haereses, Elenchus, 4.30.1-4.30.3 Tagged with subjects: •gregory of nyssa Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 364 |
| 435. Gregory of Nyssa, Life of Moses, 1.46, 2.158 Tagged with subjects: •gregory of nyssa Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 74 |
| 436. Galen, On The Diagnosis And Cure of The Errors of The Soul, k5.89 Tagged with subjects: •gregory of nyssa Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 348 |
| 437. Gregory of Nyssa, Homilies On The Beatitudes, 1.77.4, 1.78-1.80, 1.81.18, 1.82, 1.84, 1.87, 2.90-2.92, 2.94.16, 2.96, 2.97.13, 2.99, 3.104, 3.104.8, 3.106, 3.108, 4.109.23, 4.111-4.112, 4.117-4.118, 5.123.20, 6.138.10, 6.141, 6.143, 6.144.14, 6.145, 8.161.10, 8.162.4, 8.163, 8.167, 8.168.15, 8.169 Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 451 |
| 438. Palladas, Anthologia Latina, 10.72 Tagged with subjects: •beatitudes, gregory of nyssa •gregory of nyssa •soul, ascent of, gregory of nyssa Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 449 |
| 439. Tatian, Apol., 35.2 Tagged with subjects: •gregory of nyssa Found in books: Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174 |
| 440. Asterius, Homilies, 3.13.5, 12.1.1-12.1.2, 12.4.1-12.4.2 Tagged with subjects: •gregory of nyssa •dreams (in late antique and medieval christian literature), gregory of nyssa, sermon in praise of the forty martyrs •gregory of nyssa (bishop), unintentional incubation during martyrs vigil Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 22, 26; Pevarello, The Sentences of Sextus and the Origins of Christian Ascetiscism (2013) 115; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 754 |
| 441. Epigraphy, 'Bch 33 (1909), 68 no. 47, 67-68 no. 46 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 13 |
| 442. John Climacus, Scala Paradisi, 30, 17.5, 17.6, "30 pg88.1157c", "29 pg88.1148c2-3", "30 pg88.1156b7-10" Tagged with subjects: •nan Found in books: Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 79 |
| 443. Pelagius, Epistula Ad Demetriadem, 10.1 Tagged with subjects: •gregory of nyssa Found in books: van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 101 |
| 444. Ancient Near Eastern Sources, Aå¡Urbanipal Cylinder B, 3.1.38.19-39.7 Tagged with subjects: •gregory of nyssa Found in books: Tor, Mortal and Divine in Early Greek Epistemology (2017) 50 |
| 445. Various, Patrologia Graeca, "31, cols. 589-600" Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 204 |
| 446. Jacob of Sarugon The Partaking, On The Partaking, 0 Tagged with subjects: •gregory of nyssa Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 200 |
| 447. Jacob of Sarugon The Memory of The Departed, On The Memory of The Departed, 0 Tagged with subjects: •gregory of nyssa Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 200 |
| 448. Epiphanius of Salamis, Elenchos, 24 Tagged with subjects: •gregory of nyssa Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 246 |
| 449. Triodon, Antiphon, 9 Tagged with subjects: •gregory of nyssa Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 278 |
| 450. Gregory of Nyssa, De Infantibus Praemature Abreptis, 1 Tagged with subjects: •gregory of nyssa, homilies on the song of songs •gregory of nyssa, and vision •gregory of nyssa, mirrors •theories of vision, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 106 |
| 451. Gregory of Nyssa, De Opificio Hominum, 10.2, 12.10 Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 110, 127 |
| 452. Cyril of Jerusalem, Letter To Constantius, 3 Tagged with subjects: •gregory of nyssa Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22 |
| 453. Anon., Gnomologium Vaticanum Epicureum, fr. 24 Tagged with subjects: •gregory of nyssa, homilies on the song of songs •gregory of nyssa, agency •gregory of nyssa, and vision •gregory of nyssa, atomism •gregory of nyssa, eyes •gregory of nyssa, viewer •atomism, gregory of nyssa •eyes, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 111, 112 |
| 454. Isaiah The Solitary, On Guarding The Intellect, in Palmer, and Ware, Philokalia, vol.i, p.22, Sherrard Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386 |
| 455. Dorotheus of Gaza, Instructions, 2.27.1-2.27.3, 2.36.14-2.36.26, 9.99.2, 10.109, 11.117.10, 11.123.24-11.123.30 Tagged with subjects: •gregory of nyssa Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 17, 165 |
| 457. Council of Nicaea, Can., 3-4 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 157 |
| 458. Anon., Prot. Jas., 11-12 Tagged with subjects: •nan Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 321 |
| 459. Anon., History of The Monks In Egypt, 1.4, 1.16, 2.6, 5.10, 1.29, 8.47, 8.42, 1.2, 8.12, 8.17, 2.1, 1.1, 3.1, 8.1, 8.7, prol. 6, prol. 3, prol. 5 Tagged with subjects: •nan Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 95 |
| 460. Democritus, Testimonia, fr. 1.105 Tagged with subjects: •gregory of nyssa, homilies on the song of songs •gregory of nyssa, agency •gregory of nyssa, and vision •gregory of nyssa, atomism •gregory of nyssa, eyes •gregory of nyssa, viewer •atomism, gregory of nyssa •eyes, gregory of nyssa Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 111, 112 |
| 461. Gregory of Nyssa, Encom. In Xl Mart., 137.15-137.17, 141.27-141.29 Tagged with subjects: •gregory of nyssa, on noisy feasts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 336 |
| 462. Papyri, Bkt, 9.94 Tagged with subjects: •gregory of nyssa Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 243 |
| 463. Cyprian of Carthage, Dom. Or., 34 Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 64 |
| 464. Anon., Passio Athenogenis, 11, 13, 39, 60 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 68 |
| 465. Gr. Nyss., Ep., 1.5-1.8, 2.9, 2.18, 12.3 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 51, 55, 98, 100 |
| 466. Anon., Not. Dign. [Or.], 38.22 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 61 |
| 467. Anon., Testamentum Xl Martyrum, 1, 55-62, 3 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 8, 61 |
| 468. Anon., Passio Xl Martyrum, 13, 23 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 52, 54, 55, 57, 61 |
| 469. Anon., Passio Eustratii, 13, 54, 7, 2 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 51 |
| 470. Thphn., Chron., 37.24, 37.29, 43.30-43.31, 47.16-47.17 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 102 |
| 471. Gr. Nyss., V. Gr. Thaum., 7 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 52 |
| 472. Gregory of Nazianzus, Or., 18.38-18.39, 43.56-43.58, 43.63.6 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 25, 35, 78, 99, 103 |
| 473. Bas., Hom., 18.3, 19.8 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 39, 57 |
| 474. Epigraphy, Mitford, East of Asia Minor, 2.523 no. 31 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 61 |
| 475. Anon., Pesikta Rabbati, 40.6 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 48 |
| 477. Gregory of Nyssa, On The Lords Prayer, og 44.1124b Tagged with subjects: •gregory of nyssa Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 43 |
| 478. Gr. Nyss., Mart., 2, 1 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 52 |
| 479. Marcianus Graecus, Epitaph B, 140 (82/84) (anon.) Tagged with subjects: •gregory of nyssa Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 324 |
| 480. Gr. Nyss., Or. Catech., 18.2-18.4 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 99 |
| 481. Gr. Nyss., Thdr., 741.1-741.4, 744.8-744.15 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 50 |
| 482. Theodorus of Tabennese, Ep., 1.26 Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 324 |
| 483. Gregory of Nyssa, Or., 64 Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 520 |
| 484. Gregory of Nazianzus, Or., 40.10 Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 324 |
| 485. Hebrew Bible, 2 Kings, 29.11 Tagged with subjects: •gregory of nyssa Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 64 |
| 486. Melito of Sardis, On Pascha, 59 Tagged with subjects: •gregory of nyssa Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 112 |
| 487. Epigraphy, Rrmam, 132, 131 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 51 |
| 488. Gr. Nyss., Eun., 1.1.105, 1.34, 1.49, 1.105, 2.1.406, 3.10.50, 38.2 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 36, 100, 102 |
| 489. It., Ant., 176.3, 176.8-178.5, 178.6, 180.7, 203.9, 204.6, 204.7, 205.6, 206.8-207.9, 206.8, 207.1, 212.5, 213.6, 214.1, 214.2, 214.3, 214.4, 214.5, 214.6, 214.7, 214.8, 214.9, 214.10 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 51 |
| 490. Ephrem, Enc. Bas., 421-422, 433 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 55 |
| 491. Gr. Nyss., Paup., 2 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 33 |
| 492. Anon., Martyrium Sanctorum Xlv Martyrum, 338, 337 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 54 |
| 493. Epigraphy, Studpont 3, 11, 15, 20, 72 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 8 |
| 494. Epigraphy, Von Der Osten, Bittel, And Mac Ewan, Ankara Müzesine, 89-90 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 36 |
| 495. Epigraphy, Mitchell, Cult of Theos Hypsistos, 143 no. 242 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 36 |
| 496. Ephrem, Hom. In Xl Martyrum, 240 Tagged with subjects: •gregory of nyssa Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 55 |
| 497. Pseudo-Hegesippus, Historiae, 5.9.4 Tagged with subjects: •gregory of nyssa, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 217 |
