1. Hebrew Bible, Job, 18.5, 21.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •historical criticism Found in books: James (2021) 278| 18.5. "גַּם אוֹר רְשָׁעִים יִדְעָךְ וְלֹא־יִגַּהּ שְׁבִיב אִשּׁוֹ׃", 21.17. "כַּמָּה נֵר־רְשָׁעִים יִדְעָךְ וְיָבֹא עָלֵימוֹ אֵידָם חֲבָלִים יְחַלֵּק בְּאַפּוֹ׃", | 18.5. "Yea, the light of the wicked shall be put out, And the spark of his fire shall not shine.", 21.17. "How oft is it that the lamp of the wicked is put out? That their calamity cometh upon them? That He distributeth pains in His anger?", |
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2. Hebrew Bible, Psalms, 67.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •historical criticism Found in books: James (2021) 173| 67.1. "לַמְנַצֵּח בִּנְגִינֹת מִזְמוֹר שִׁיר׃", | 67.1. "For the Leader; with string-music. A Psalm, a Song.", |
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3. Hebrew Bible, Deuteronomy, 4.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •historical criticism Found in books: James (2021) 258| 4.6. "וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃", | 4.6. "Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’", |
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| 4. Cicero, On The Nature of The Gods, 1.85.30 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 133 |
5. Lucretius Carus, On The Nature of Things, 4.1168 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 115| 4.1168. at nimia et mammosa Ceres est ipsa ab Iaccho, | |
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6. Polycarp of Smyrna, Letter To The Philippians, 9.1-9.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •methods of interpretation, ancient historical criticism Found in books: Matthews (2010) 18| 9.1. Παρακαλῶ οὖν πάντας ὑμᾶς, πειθαρχεῖν τῷ λόγῳ τῆς δικαιοσύνης tw=| lo/gw| th=s dikaiosu/nhs GL, om, Eus. καὶ ἀσκεῖν πᾶσαν ὑπομονήν, ἣν καὶ εἴδατε κατ̓ ὀφθαλμοὺς οὐ μόνον ἐν τοῖς μακαρίοις Ἰγνατίῳ καὶ Ζωσίμῳ καὶ Ῥούφῳ, ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν καὶ ἐν αὐτῷ Παύλῳ καὶ τοῖς λοιποῖς ἀποστόλοις: 9.2. πεπεισμένους Phil. 2, 16 ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ̓ ἐν πίστει καὶ δικαιοσύνῃ, καὶ ὅτι εἰς τὸν 1 Clem. 6, 4 ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ κυρίῳ, ᾧ II Tim. 4, 10 καὶ συνέπαθον. οὐ γὰρ τὸν νῦν ἠγάπησαν αἰῶνα, ἀλλὰ τὸν ὑπὲρ ἡμῶν ἀποθανόντα καὶ δἰ ἡμᾶς Here G breaks off, but the rest of the sentence is given by L Eus. ὑπὸ τοῦ θεοῦ ἀναστάντα. | 9.1. 9.2. |
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7. New Testament, John, 4.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •historical criticism Found in books: Azar (2016) 44| 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· | 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. |
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8. New Testament, Acts, 6.1, 6.1-8.2, 6.2, 6.3, 6.4, 6.5, 6.6, 6.8-7.53, 6.11, 6.12, 6.13, 6.14, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 7.41, 7.42, 7.43, 7.44, 7.45, 7.46, 7.47, 7.48, 7.49, 7.50, 7.51, 7.52, 7.53, 7.54-8.1, 7.54-8.3, 11.19, 11.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Matthews (2010) 18| 7.21. ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. | 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. |
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9. New Testament, 1 Corinthians, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •historical criticism Found in books: Nasrallah (2019) 17| 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. | 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. |
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10. Quintilian, Institutes of Oratory, 3.4-3.9, 3.7.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 115 | 3.7. 3.7.7. In praising the gods our first step will be to express our veneration of the majesty of their nature in general terms: next we shall proceed to praise the special power of the individual god and the discoveries whereby he has benefited the human race. |
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| 11. Clement of Rome, 1 Clement, 5.1-6.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •methods of interpretation, ancient historical criticism Found in books: Matthews (2010) 18 |
12. Tertullian, Apology, 14.2, 40.1-40.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 10, 115| 14.2. 40.1. esse in causam. Si Tiberis ascendit in moenia, si Nilus non ascendit in arva, si caelum stetit, si terra movit, si fames, si lues, statim Christianos ad leonem! adclamatur. Tantos ad unum? 40.2. | |
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| 13. Eusebius of Caesarea, Preparation For The Gospel, 4.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 77 |
| 14. Porphyry, Against The Christians Fragments, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan |
| 15. Lactantius, Deaths of The Persecutors, 16.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 77 |
16. Lactantius, Divine Institutes, 5.2, 5.2.3-5.2.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 77 | 5.2. Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject. |
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| 17. Origen, Homilies On Joshua, 9.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •historical criticism Found in books: James (2021) 13 |
18. Eusebius of Caesarea, Ecclesiastical History, 9.7.8-9.7.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 10 | 9.7.8. For who can be found so ignorant or so devoid of all understanding as not to perceive that it is due to the kindly care of the gods that the earth does not refuse the seed sown in it, nor disappoint the hope of the husbandmen with vain expectation; that impious war is not inevitably fixed upon earth, and wasted bodies dragged down to death under the influence of a corrupted atmosphere; that the sea is not swollen and raised on high by blasts of intemperate winds; that unexpected hurricanes do not burst forth and stir up the destructive tempest; moreover, that the earth, the nourisher and mother of all, is not shaken from its lowest depths with a terrible tremor, and that the mountains upon it do not sink into the opening chasms. No one is ignorant that all these, and evils still worse than these, have oftentimes happened hitherto. 9.7.9. And all these misfortunes have taken place on account of the destructive error of the empty vanity of those impious men, when it prevailed in their souls, and, we may almost say, weighed down the whole world with shame. |
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| 19. Porphyry, Philosophy From Oracles, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
20. Augustine, The City of God, 10.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 220 | 10.29. You proclaim the Father and His Son, whom you call the Father's intellect or mind, and between these a third, by whom we suppose you mean the Holy Spirit, and in your own fashion you call these three Gods. In this, though your expressions are inaccurate, you do in some sort, and as through a veil, see what we should strive towards; but the incarnation of the unchangeable Son of God, whereby we are saved, and are enabled to reach the things we believe, or in part understand, this is what you refuse to recognize. You see in a fashion, although at a distance, although with filmy eye, the country in which we should abide; but the way to it you know not. Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, Few have thought fit or have wished, but, It has been granted to few,- distinctly acknowledging God's grace, not man's sufficiency. You also use this word more expressly, when, in accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is lacking is in the future life made up to those who live intellectually, by God's providence and grace. Oh, had you but recognized the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might have seemed the brightest example of grace! But what am I doing? I know it is useless to speak to a dead man - useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on account of their love of wisdom or curiosity about those arts which you ought not to have learned; and these persons I address in your name. The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off - the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched. And, as He had given us a natural instinct to desire blessedness and immortality, He Himself continuing to be blessed; but assuming mortality, by enduring what we fear, taught us to despise it, that what we long for He might bestow upon us. But in order to your acquiescence in this truth, it is lowliness that is requisite, and to this it is extremely difficult to bend you. For what is there incredible, especially to men like you, accustomed to speculation, which might have predisposed you to believe in this - what is there incredible, I say, in the assertion that God assumed a human soul and body? You yourselves ascribe such excellence to the intellectual soul, which is, after all, the human soul, that you maintain that it can become consubstantial with that intelligence of the Father whom you believe in as the Son of God. What incredible thing is it, then, if some one soul be assumed by Him in an ineffable and unique manner for the salvation of many? Moreover, our nature itself testifies that a man is incomplete unless a body be united with the soul. This certainly would be more incredible, were it not of all things the most common; for we should more easily believe in a union between spirit and spirit, or, to use your own terminology, between the incorporeal and the incorporeal, even though the one were human, the other divine, the one changeable and the other unchangeable, than in a union between the corporeal and the incorporeal. But perhaps it is the unprecedented birth of a body from a virgin that staggers you? But, so far from this being a difficulty, it ought rather to assist you to receive our religion, that a miraculous person was born miraculously. Or, do you find a difficulty in the fact that, after His body had been given up to death, and had been changed into a higher kind of body by resurrection, and was now no longer mortal but incorruptible, He carried it up into heavenly places? Perhaps you refuse to believe this, because you remember that Porphyry, in these very books from which I have cited so much, and which treat of the return of the soul, so frequently teaches that a body of every kind is to be escaped from, in order that the soul may dwell in blessedness with God. But here, in place of following Porphyry, you ought rather to have corrected him, especially since you agree with him in believing such incredible things about the soul of this visible world and huge material frame. For, as scholars of Plato, you hold that the world is an animal, and a very happy animal, which you wish to be also everlasting. How, then, is it never to be loosed from a body, and yet never lose its happiness, if, in order to the happiness of the soul, the body must be left behind? The sun, too, and the other stars, you not only acknowledge to be bodies, in which you have the cordial assent of all seeing men, but also, in obedience to what you reckon a profounder insight, you declare that they are very blessed animals, and eternal, together with their bodies. Why is it, then, that when the Christian faith is pressed upon you, you forget, or pretend to ignore, what you habitually discuss or teach? Why is it that you refuse to be Christians, on the ground that you hold opinions which, in fact, you yourselves demolish? Is it not because Christ came in lowliness, and you are proud? The precise nature of the resurrection bodies of the saints may sometimes occasion discussion among those who are best read in the Christian Scriptures; yet there is not among us the smallest doubt that they shall be everlasting, and of a nature exemplified in the instance of Christ's risen body. But whatever be their nature, since we maintain that they shall be absolutely incorruptible and immortal, and shall offer no hindrance to the soul's contemplation, by which it is fixed in God, and as you say that among the celestials the bodies of the eternally blessed are eternal, why do you maintain that, in order to blessedness, every body must be escaped from? Why do you thus seek such a plausible reason for escaping from the Christian faith, if not because, as I again say, Christ is humble and you proud? Are you ashamed to be corrected? This is the vice of the proud. It is, forsooth, a degradation for learned men to pass from the school of Plato to the discipleship of Christ, who by His Spirit taught a fisherman to think and to say, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not. John 1:1-5 The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled, According to John, should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because the Word was made flesh and dwelt among us. John 1:14 So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more disastrous fall. |
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| 21. Augustine, De Consensu Evangelistarum Libri Quatuor, 1.5.23, 1.33.50 (4th cent. CE - 5th cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 10 |
22. Augustine, Confessions, 1.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 115 | 1.13. 20. But what was the cause of my dislike of Greek literature, which I studied from my boyhood, I cannot even now understand. For the Latin I loved exceedingly - not what our first masters, but what the grammarians teach; for those primary lessons of reading, writing, and ciphering, I considered no less of a burden and a punishment than Greek. Yet whence was this unless from the sin and vanity of this life? For I was but flesh, a wind that passes away and comes not again. For those primary lessons were better, assuredly, because more certain; seeing that by their agency I acquired, and still retain, the power of reading what I find written, and writing myself what I will; while in the others I was compelled to learn about the wanderings of a certain Æneas, oblivious of my own, and to weep for Biab dead, because she slew herself for love; while at the same time I brooked with dry eyes my wretched self dying far from You, in the midst of those things, O God, my life. 21. For what can be more wretched than the wretch who pities not himself shedding tears over the death of Dido for love of Æneas, but shedding no tears over his own death in not loving You, O God, light of my heart, and bread of the inner mouth of my soul, and the power that weddest my mind with my innermost thoughts? I did not love You, and committed fornication against You; and those around me thus sinning cried, Well done! Well done! For the friendship of this world is fornication against You; James 4:4 and Well done! Well done! is cried until one feels ashamed not to be such a man. And for this I shed no tears, though I wept for Dido, who sought death at the sword's point, myself the while seeking the lowest of Your creatures - having forsaken You - earth tending to the earth; and if forbidden to read these things, how grieved would I feel that I was not permitted to read what grieved me. This sort of madness is considered a more honourable and more fruitful learning than that by which I learned to read and write. 22. But now, O my God, cry unto my soul; and let Your Truth say unto me, It is not so; it is not so; better much was that first teaching. For behold, I would rather forget the wanderings of Æneas, and all such things, than how to write and read. But it is true that over the entrance of the grammar school there hangs a veil; but this is not so much a sign of the majesty of the mystery, as of a covering for error. Let not them exclaim against me of whom I am no longer in fear, while I confess to You, my God, that which my soul desires, and acquiesce in reprehending my evil ways, that I may love Your good ways. Neither let those cry out against me who buy or sell grammar-learning. For if I ask them whether it be true, as the poet says, that Æneas once came to Carthage, the unlearned will reply that they do not know, the learned will deny it to be true. But if I ask with what letters the name Æneas is written, all who have learned this will answer truly, in accordance with the conventional understanding men have arrived at as to these signs. Again, if I should ask which, if forgotten, would cause the greatest inconvenience in our life, reading and writing, or these poetical fictions, who does not see what every one would answer who had not entirely forgotten himself? I erred, then, when as a boy I preferred those vain studies to those more profitable ones, or rather loved the one and hated the other. One and one are two, two and two are four, this was then in truth a hateful song to me; while the wooden horse full of armed men, and the burning of Troy, and the spectral image of Creusa were a most pleasant spectacle of vanity. |
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| 23. Jerome, Letters, 62.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 22 |
| 24. Macrobius, Mosaicarum Et Romanarum Legum Collatio, 43587 Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 10 |
| 25. Epigraphy, Iguvine Tablets, 6.4.6 Tagged with subjects: •porphyry, predicts the demise of christianity, historical criticism Found in books: Simmons(1995) 91 |
