| 1. Septuagint, Job, 40.11, 40.14 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •jerome, st. Found in books: Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 104, 105 |
2. Hebrew Bible, Genesis, 4.26, 5.24, 15.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerome, onomasticon •hebrew questions on genesis (jerome) •jerome, hebrew questions on genesis Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 794; O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 196| 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ | 4.26. And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD. 5.24. And Enoch walked with God, and he was not; for God took him. 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’ |
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3. Hebrew Bible, Job, 40.16, 26.13, 14.13b, 7.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 104| 40.16. הִנֵּה־נָא כֹחוֹ בְמָתְנָיו וְאֹנוֹ בִּשְׁרִירֵי בִטְנוֹ׃ | 40.16. Lo now, his strength is in his loins, And his force is in the stays of his body. |
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4. Hebrew Bible, Exodus, 13.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hebrew questions on genesis (jerome) •jerome, hebrew questions on genesis Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 794| 13.8. וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְהוָה לִי בְּצֵאתִי מִמִּצְרָיִם׃ | 13.8. And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt. |
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| 5. Hebrew Bible, Psalms, 103.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerome, st. Found in books: Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 105 |
6. Hebrew Bible, Isaiah, 27.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •jerome, st. Found in books: Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 49| 27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ | 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea. |
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| 7. Democritus, Fragments, fr.191 DK (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jerome, st, church father, chastity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 8. Plato, Republic, 558D -559C (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •jerome, st, church father, chastity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 9. Timocles Comicus, Fragments, fr.6 (Kock, Attic.Com.vol.2, p.453) (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 10. Timocles Comicus, Fragments, Attic.Com.vol.2, fr.6 (Kock, p.453) (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 11. Aristotle, Nicomachean Ethics, 2.6, 1107a10, 1107a11, 1107a12, 1107a13, 1107a14, 1107a15, 1107a8, 1107a9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 399 |
| 12. Aristotle, Politics, 8.7, 1342a14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 13. Democritus Ephesius, Fragments, fr.191 DK (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerome, st, church father, chastity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 14. Philodemus of Gadara, De Ira \ , col.7.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerome, st, church father, chastity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
15. Cicero, Tusculan Disputations, 3.79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerome, st, church father, chastity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224| 3.79. ne ne n onne K ( ss. 2 ) illa quidem firmissima consolatio est, quamquam quamquam quidquam K 1 et usitata est et saepe prodest: non tibi hoc soli. prodest haec quidem, ut dixi, dixi p. 345, 13 sed nec semper nec omnibus; sunt enim qui respuant; sed refert, quo modo adhibeatur. ut enim enim om. G 1 tulerit quisque eorum qui sapienter tulerunt, non quo quisque incommodo adfectus sit, praedicandum est. Chrysippi crys. KR chris. G ad veritatem firmissima est, ad tempus aegritudinis difficilis. magnum opus opus s onus X est probare maerenti illum suo iudicio et, quod se se exp. V 2 ita putet oportere facere, maerere. Nimirum igitur, ut in causis non semper utimur eodem statu—sic enim appellamus controversiarum genera—, sed ad tempus, ad controversiae naturam, ad personam accommodamus, sic in aegritudine lenienda, quam lenienda. nam quam X nam del. s quisque curationem recipere possit, videndum est. nimirum ... 26 est H | |
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16. Anon., Jubilees, 2.22-2.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •canon of hebrew bible/old testament, jerome on Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 664 | 2.22. These three kinds He created on the fifth day. 2.23. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. |
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| 17. Philo of Alexandria, Who Is The Heir, fr.p.78 Wendland, from Procopius paraphr.MS 394, fo.110r (Loeb suppl.2, p.220 Marcus) (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) 343 |
18. Lucretius Carus, On The Nature of Things, 2.1-2.13 (1st 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) 224| 2.1. Suave, mari magno turbantibus aequora ventis 2.2. e terra magnum alterius spectare laborem; 2.3. non quia vexari quemquamst iucunda voluptas, 2.4. sed quibus ipse malis careas quia cernere suavest. 2.5. per campos instructa tua sine parte pericli; 2.6. suave etiam belli certamina magna tueri 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, 2.11. certare ingenio, contendere nobilitate, 2.12. noctes atque dies niti praestante labore 2.13. ad summas emergere opes rerumque potiri. | 2.1. BOOK II: PROEM 'Tis sweet, when, down the mighty main, the winds Roll up its waste of waters, from the land To watch another's labouring anguish far, Not that we joyously delight that man Should thus be smitten, but because 'tis sweet To mark what evils we ourselves be spared; 'Tis sweet, again, to view the mighty strife of armies embattled yonder o'er the plains, Ourselves no sharers in the peril; but naught There is more goodly than to hold the high Serene plateaus, well fortressed by the wise, Whence thou may'st look below on other men And see them ev'rywhere wand'ring, all dispersed In their lone seeking for the road of life; Rivals in genius, or emulous in rank, Pressing through days and nights with hugest toil For summits of power and mastery of the world. O wretched minds of men! O blinded hearts! In how great perils, in what darks of life Are spent the human years, however brief!- O not to see that nature for herself Barks after nothing, save that pain keep off, Disjoined from the body, and that mind enjoy Delightsome feeling, far from care and fear! Therefore we see that our corporeal life Needs little, altogether, and only such As takes the pain away, and can besides Strew underneath some number of delights. More grateful 'tis at times (for nature craves No artifice nor luxury), if forsooth There be no golden images of boys Along the halls, with right hands holding out The lamps ablaze, the lights for evening feasts, And if the house doth glitter not with gold Nor gleam with silver, and to the lyre resound No fretted and gilded ceilings overhead, Yet still to lounge with friends in the soft grass Beside a river of water, underneath A big tree's boughs, and merrily to refresh Our frames, with no vast outlay- most of all If the weather is laughing and the times of the year Besprinkle the green of the grass around with flowers. Nor yet the quicker will hot fevers go, If on a pictured tapestry thou toss, Or purple robe, than if 'tis thine to lie Upon the poor man's bedding. Wherefore, since Treasure, nor rank, nor glory of a reign Avail us naught for this our body, thus Reckon them likewise nothing for the mind: Save then perchance, when thou beholdest forth Thy legions swarming round the Field of Mars, Rousing a mimic warfare- either side Strengthened with large auxiliaries and horse, Alike equipped with arms, alike inspired; Or save when also thou beholdest forth Thy fleets to swarm, deploying down the sea: For then, by such bright circumstance abashed, Religion pales and flees thy mind; O then The fears of death leave heart so free of care. But if we note how all this pomp at last Is but a drollery and a mocking sport, And of a truth man's dread, with cares at heels, Dreads not these sounds of arms, these savage swords But among kings and lords of all the world Mingles undaunted, nor is overawed By gleam of gold nor by the splendour bright of purple robe, canst thou then doubt that this Is aught, but power of thinking?- when, besides The whole of life but labours in the dark. For just as children tremble and fear all In the viewless dark, so even we at times Dread in the light so many things that be No whit more fearsome than what children feign, Shuddering, will be upon them in the dark. This terror then, this darkness of the mind, Not sunrise with its flaring spokes of light, Nor glittering arrows of morning can disperse, But only nature's aspect and her law. ATOMIC MOTIONS Now come: I will untangle for thy steps Now by what motions the begetting bodies of the world-stuff beget the varied world, And then forever resolve it when begot, And by what force they are constrained to this, And what the speed appointed unto them Wherewith to travel down the vast ie: Do thou remember to yield thee to my words. For truly matter coheres not, crowds not tight, Since we behold each thing to wane away, And we observe how all flows on and off, As 'twere, with age-old time, and from our eyes How eld withdraws each object at the end, Albeit the sum is seen to bide the same, Unharmed, because these motes that leave each thing Diminish what they part from, but endow With increase those to which in turn they come, Constraining these to wither in old age, And those to flower at the prime (and yet Biding not long among them). Thus the sum Forever is replenished, and we live As mortals by eternal give and take. The nations wax, the nations wane away; In a brief space the generations pass, And like to runners hand the lamp of life One unto other. |
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| 19. Philo of Alexandria, Questions On Genesis, 1.29 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •first movements, jerome •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 346 |
20. New Testament, Ephesians, 4.26, 36.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerome, st, church father, titillation only a pre-passion •hebrew questions on genesis (jerome) •jerome, hebrew questions on genesis Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 794; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344| 4.26. ὀργίζεσθε καὶ μὴ ἁμαρτάνετε· ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ παροργισμῷ ὑμῶν, | 4.26. "Be angry, and don't sin." Don't let the sun go down on your wrath, |
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| 21. Seneca The Younger, De Consolatione Ad Marciam, 2.2, 3.1, 3.2, 3.3, 3.4, 4.1, 12.4, 12.5, 12.5-16.4, 23, 24, 26 (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) 224 |
22. New Testament, 1 Corinthians, 2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerome, apocrypha and pseudepigrapha of new testament cited by Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 458| 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν | 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." |
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23. New Testament, Acts, 6.1-6.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerome, connections with ambrosiaster Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 21| 6.1. ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἐβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 6.2. προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις· | 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. |
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24. New Testament, Galatians, 2.11, 4.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine, and jerome •jerome, origen, translation and study of •origen, jerome's study and translation of Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 728; Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 18| 2.11. Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, | 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 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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25. New Testament, Romans, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustine, and jerome •jerome, connections with ambrosiaster Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 18, 19| 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. | 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. |
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| 26. New Testament, John, 107-115, 106 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 260 |
27. New Testament, Luke, 4.1-4.13, 6.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christology, natures of christ, jerome •jerome, st, church father, christ's human nature •jerome, st, church father, degrees of sin •jerome, apocrypha and pseudepigrapha of new testament cited by Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 458; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353| 4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν [αὐτῷ] Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται 4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. 6.4. [ὡς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως λαβὼν ἔφαγεν καὶ ἔδωκεν τοῖς μετʼ αὐτοῦ, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς; | 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'" 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours." 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.'" 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.'" 4.13. When the devil had completed every temptation, he departed from him until another time. 6.4. how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?" |
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28. New Testament, Mark, 1.12-1.13, 7.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christology, natures of christ, jerome •jerome, st, church father, christ's human nature •jerome, st, church father, degrees of sin •first movements, jerome •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 346, 353| 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, | 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, |
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29. New Testament, Matthew, 1.22-1.23, 2.3, 3.3, 4.1-4.11, 5.28, 13.24, 13.35, 15.19, 24.16-24.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerome, and the contra christianos •christology, natures of christ, jerome •jerome, st, church father, christ's human nature •jerome, st, church father, degrees of sin •jerome, st, church father, titillation only a pre-passion •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian •jerome, st, church father, opposition to evagrius, melania, and rufinus on apatheia •rufinus, christian, translator into latin, attacked by jerome •first movements, jerome •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 221, 225, 231, 244; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 346, 353, 354, 372, 397| 1.22. Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος 1.23. Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ ἐστιν μεθερμηνευόμενον Μεθʼ ἡμῶν ὁ θεός. 2.3. Ἀκούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη καὶ πᾶσα Ἰεροσόλυμα μετʼ αὐτοῦ, 3.3. Οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαίου τοῦ προφήτου λέγοντος φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 13.24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 13.35. ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς. 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 24.16. τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 24.17. ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ, 24.18. καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ, | 1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 1.23. "Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us." 2.3. When Herod the king heard it, he was troubled, and all Jerusalem with him. 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight." 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world." 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 24.16. then let those who are in Judea flee to the mountains. 24.17. Let him who is on the housetop not go down to take out things that are in his house. 24.18. Let him who is in the field not return back to get his clothes. |
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| 30. 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: •jerome, st, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 31. Seneca The Younger, On Anger, 2.2.5, 2.4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jerome, st, church father, titillation only a pre-passion •christology, natures of christ, jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344, 399 |
32. New Testament, Hebrews, 4.15, 5.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •christology, natures of christ, jerome •first movements, jerome •jerome, st, church father, christ's human nature •jerome, st, church father, titillation only a pre-passion Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344, 352| 4.15. οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας. 5.7. ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, | 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, |
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| 33. Anon., Acts of John, 106-115 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 260 |
| 34. Censorinus, De Die Natali, 21.1-21.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jerome, and early roman history Found in books: Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 59 |
| 35. Clement of Alexandria, Christ The Educator, 2.10.84.41 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jerome, st, church father, chastity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 36. Clement of Alexandria, Miscellanies, 2.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348 |
37. Anon., The Acts of John, 106-109, 111-115, 110 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 260 | 110. And he brake the bread and gave unto all of us, praying over each of the brethren that he might be worthy of the grace of the Lord and of the most holy eucharist. And he partook also himself likewise, and said: Unto me also be there a part with you, and: Peace be with you, my beloved. |
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| 38. 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 |
39. Porphyry, Letter To Marcella, 28, 35, 33 (3rd 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) 284 | 33. Naked was he sent into the world, and naked shall he call on Him that sent him. For |51 God listens only to those who are not weighed down by alien things, and guards those who are purified from corruption. Consider it a great help towards the blessed life if the captive in the thraldom of nature takes his captor captive. For we are bound in the chains that nature has cast around us, by the belly, the throat and the other members and parts of the body, and by the use of these and the pleasant sensations that arise therefrom and the fears they occasion. But if we rise superior to their witchcraft, and avoid the snares laid by them, we lead our captor captive. Neither trouble thyself much whether thou be male or female in body, nor look on thyself as a woman, for I did not approach thee as such. Flee all that is womanish in the soul, as though thou hadst a man's body about thee. For what is born from a virgin soul and a pure mind is most blessed, since imperishable springs from imperishable. But what the body produces is held corrupt by all the gods. |
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| 40. Origen, Commentary On Matthew, 26, 21 (GCS 40, p.58), verses 36-9 (Rufinus transl.; GCS 11, pp.206-7) (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) 348, 399 |
| 41. Origen, Fragments On Psalms 1-150, 4, 561 (PG 12, 54, 38, 689 (PG 12, verse 5, col.1465), verse 4, col.1388), cols.1141-4) (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) 343, 348 |
42. Origen, On First Principles, 3.1.4, 3.2.2, 3.2.4, 4.4.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jerome, st, church father, connects pre-passion with bad thoughts •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian •first movements, jerome •jerome, st, church father, opposition to evagrius, melania, and rufinus on apatheia •rufinus, christian, translator into latin, attacked by jerome •christology, natures of christ, jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 343, 346, 348, 397, 398 | 3.1.4. If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering immediately what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them. 3.1.4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire. 3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance. 3.2.4. With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, The thought of a man will make confession to You, and the rest of the thought shall observe to You a festival day. That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: If the spirit of the ruler rise up against you, leave not your place; for soundness restrains great offenses. The Apostle Paul also will bear testimony to the same point in the words: Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ. That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, Blessed is the man whose help is in You, O Lord, Your ascents (are) in his heart. And the apostle says that God put it into the heart of Titus. That certain thoughts are suggested to men's hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, and by the language of the prophet, where he says, And the angel who spoke in me answered. The book of the Shepherd declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel. The same is declared by Barnabas in his Epistle, where he says there are two ways, one of light and one of darkness, over which he asserts that certain angels are placed — the angels of God over the way of light, the angels of Satan over the way of darkness. We are not, however, to imagine that any other result follows from what is suggested to our heart, whether good or bad, save a (mental) commotion only, and an incitement instigating us either to good or evil. For it is quite within our reach, when a maligt power has begun to incite us to evil, to cast away from us the wicked suggestions, and to resist the vile inducements, and to do nothing that is at all deserving of blame. And, on the other hand, it is possible, when a divine power calls us to better things, not to obey the call; our freedom of will being preserved to us in either case. We said, indeed, in the foregoing pages, that certain recollections of good or evil actions were suggested to us either by the act of divine providence or by the opposing powers, as is shown in the book of Esther, when Artaxerxes had not remembered the services of that just man Mordecai, but, when wearied out with his nightly vigils, had it put into his mind by God to require that the annals of his great deeds should be read to him; whereon, being reminded of the benefits received from Mordecai, he ordered his enemy Haman to be hanged, but splendid honours to be conferred on him, and impunity from the threatened danger to be granted to the whole of the holy nation. On the other hand, however, we must suppose that it was through the hostile influence of the devil that the suggestion was introduced into the minds of the high priests and the scribes which they made to Pilate, when they came and said, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. The design of Judas, also, respecting the betrayal of our Lord and Saviour, did not originate in the wickedness of his mind alone. For Scripture testifies that the devil had already put it into his heart to betray Him. And therefore Solomon rightly commanded, saying, Keep your heart with all diligence. And the Apostle Paul warns us: Therefore we ought to give the more earnest heed to the things which we have heard, lest perhaps we should let them slip. And when he says, Neither give place to the devil, he shows by that injunction that it is through certain acts, or a kind of mental slothfulness, that room is made for the devil, so that, if he once enter our heart, he will either gain possession of us, or at least will pollute the soul, if he has not obtained the entire mastery over it, by casting on us his fiery darts; and by these we are sometimes deeply wounded, and sometimes only set on fire. Seldom indeed, and only in a few instances, are these fiery darts quenched, so as not to find a place where they may wound, i.e., when one is covered by the strong and mighty shield of faith. The declaration, indeed, in the Epistle to the Ephesians, We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, must be so understood as if we meant, I Paul, and you Ephesians, and all who have not to wrestle against flesh and blood: for such have to struggle against principalities and powers, against the rulers of the darkness of this world, not like the Corinthians, whose struggle was as yet against flesh and blood, and who had been overtaken by no temptation but such as is common to man. |
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| 43. Origen, Commentary On The Song of Songs, 3 (GCS 33, p.211) (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) 346 |
| 44. Lactantius, Divine Institutes, 4.13.11, 6.15.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jerome, and the contra christianos •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian •jerome, st, church father, opposition to evagrius, melania, and rufinus on apatheia •rufinus, christian, translator into latin, attacked by jerome Found in books: Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 225; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397 |
| 45. Origen, Homilies On Luke, 29, Greek fr.(GCS 35, line 9 (Luke 4.4), fr.56, Hom.21.2-3), p.182 =Sources Chrétiennes 87.502-3 =fragments grecs (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) 353 |
| 46. Porphyry, Against The Christians Fragments, Harnack Fragments 70 = Jerome, Adv.Pelag.2.17, Harnack Fragments 86 = Theophylact, Enarr.in Evang.S.Ioan.12, Harnack Fragments 5 = Jerome, Comm.in Ioel 2.28, Harnack Fragments 10 = Jerome, Tract, de Psalmo 77, Harnack Fragments 9 = Jerome, Comm.m Matt.3.3, Harnack Fragments 85 = Augustine, Ep.102.28, Harnack Fragments 2 = Jerome, Ep.57.9, Harnack Fragments 12 = Epiphanius, Adv.Haer.51.8, Harnack Fragments 44 = Jerome, Comm.in Matt.24.16-18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
47. Porphyry, On Abstinence, 1.32, 1.41, 1.52, 2.39.3, 2.40.3, 2.45.4, 2.52, 4.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jerome, st, church father, chastity •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284, 348 | 1.32. But this departure [from sense, imagination, and irrationality,] may be effected by violence, and also by persuasion and by reason, through the wasting away, and, as it may be said, oblivion and death of the passions; which, indeed, is the best kind of departure, since it is accomplished without oppressing that from which we are divulsed. For, in sensibles, a divulsion by force is not effected without either a laceration of a part, or a vestige of avulsion. But this separation is introduced by a continual negligence of the passions. And this negligence is produced by an abstinence from those sensible perceptions which excite the passions, and by a persevering attention to intelligibles. And among these passions or perturbations, those which arise from food are to be enumerated. 1.32. 32.But this departure [from sense, imagination, and irrationality,] may be effected by violence, and also by persuasion and by reason, through the wasting away, and, as it may be said, oblivion and death of the passions; which, indeed, is the best kind of departure, since it is accomplished without oppressing that from which we are divulsed. For, in sensibles, a divulsion by force is not effected without either a laceration of a part, or a vestige of avulsion. But this separation is introduced by a continual negligence of the passions. And this negligence is produced by an abstinence from those sensible perceptions which excite the passions, and by a persevering attention to intelligibles. And among these passions or perturbations, those which arise from food are to be enumerated. |
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48. Diogenes Laertius, Lives of The Philosophers, 10.118, 10.149 (Epicurus, Kyriai Doxai) (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) 284 | 10.118. When on the rack, however, he will give vent to cries and groans. As regards women he will submit to the restrictions imposed by the law, as Diogenes says in his epitome of Epicurus' ethical doctrines. Nor will he punish his servants; rather he will pity them and make allowance on occasion for those who are of good character. The Epicureans do not suffer the wise man to fall in love; nor will he trouble himself about funeral rites; according to them love does not come by divine inspiration: so Diogenes in his twelfth book. The wise man will not make fine speeches. No one was ever the better for sexual indulgence, and it is well if he be not the worse. |
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| 49. Arnobius, Against The Gentiles, 2.71, 5.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jerome, on illustrious men / de viris illustribus Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 169 |
| 50. Athanasius, Life of Anthony, 55, 23 (PG 26.877 A), 5 (PG 26.845 C-849 A) (3rd 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) 348, 361 |
| 51. Eusebius of Caesarea, Preparation For The Gospel, 4.1, 4.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jerome, and the contra christianos Found in books: Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 231, 244 |
| 52. Evagrius Ponticus, Praktikos, 31, 49, 57-58, 75, 30 (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) 361 |
| 53. Ambrose, On Faith, To Gratian Augustus, 5.12.3, 5.14.4e-5a (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 19 |
| 54. Ambrosiaster, Quaestiones Veteris Et Novi Testamenti, 101.2, 115.49, 115.72, 127.11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 14, 21, 24 |
55. Ammianus Marcellinus, History, 27.3.12-27.3.14, 30.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •damnatio memoriae, of ambrosiaster by jerome •jerome, connections with ambrosiaster Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 14, 36 | 27.3.12. Damasus and Ursinus, burning with a superhuman desire of seizing the bishopric, engaged in bitter strife because of their opposing interests; and the supporters of both parties went even so far as conflicts ending in bloodshed and death. Since Viventius was able neither to end nor to diminish this strife, he was compelled to yield to its great violence, and retired to the suburbs. 27.3.13. And in the struggle Damasus was victorious through the efforts of the party which favoured him. It is a well-known fact that in the basilica of Sicininus, In the Fifth Region, also called Basilica Liberii (see Val. in Wagner-Erfurdt); now Santa Maria Maggiore. where the assembly of the Christian sect is held, in a single day a hundred and thirty-seven corpses of the slain were found, and that it was only with difficulty that the long-continued frenzy of the people was afterwards quieted. 27.3.14. Bearing in mind the ostentation in city life, I do not deny that those who are desirous of such a thing ought to struggle with the exercise of all their strength to gain what they seek; for when they attain it, they will be so free from care that they are enriched from the offerings of matrons, ride seated in carriages, wearing clothing chosen with care, and serve banquets so lavish that their entertainments outdo the tables of kings. |
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| 56. Cassian, Institutiones, 6.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348 |
| 57. Cassian, Conferences, 12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian •jerome, st, church father, opposition to evagrius, melania, and rufinus on apatheia •rufinus, christian, translator into latin, attacked by jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397 |
| 58. Basil of Caesarea, Letters, 28, 302, 5, 261 (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) 398 |
| 59. Basil of Caesarea, Letters, 28, 302, 5, 261 (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) 398 |
| 60. Augustine, Retractiones, 1.7.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christology, natures of christ, jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 398 |
| 61. Augustine, Questions On The Heptateuch, 1.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, st, church father, titillation only a pre-passion Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344 |
62. Augustine, The City of God, 9.4-9.5, 14.6, 14.9-14.10, 14.20, 18.8, 18.15-18.16, 19.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christology, natures of christ, jerome •jerome, st, church father, hope of resurrection •jerome, st, church father, titillation only a pre-passion •jerome, st, church father, encouraged starvation in widow, to reduce sex drive •jerome, and early roman history •jerome, and the contra christianos Found in books: Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 59, 231; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344, 394, 398, 399, 411 | 9.4. Among the philosophers there are two opinions about these mental emotions, which the Greeks call παθη, while some of our own writers, as Cicero, call them perturbations, some affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by reason, which imposes laws upon them, and so restrains them within necessary bounds. This is the opinion of the Platonists and Aristotelians; for Aristotle was Plato's disciple, and the founder of the Peripatetic school. But others, as the Stoics, are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book De Finibus, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline to apply the term goods to external and bodily advantages, because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, and do not scruple to call these things goods, though in comparison of virtue, which guides our life, they are little and of small esteem. And thus it is obvious that, whether these outward things are called goods or advantages, they are held in the same estimation by both parties, and that in this matter the Stoics are pleasing themselves merely with a novel phraseology. It seems, then, to me that in this question, whether the wise man is subject to mental passions, or wholly free from them, the controversy is one of words rather than of things; for I think that, if the reality and not the mere sound of the words is considered, the Stoics hold precisely the same opinion as the Platonists and Peripatetics. For, omitting for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work entitled Noctes Attic that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was tossed and in danger from a violent storm, the philosopher grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other men. When the tempest had passed over, and as soon as their security gave them freedom to resume their talk, one of the passengers, a rich and luxurious Asiatic, begins to banter the philosopher, and rally him because he had even become pale with fear, while he himself had been unmoved by the impending destruction. But the philosopher availed himself of the reply of Aristippus the Socratic, who, on finding himself similarly bantered by a man of the same character, answered, You had no cause for anxiety for the soul of a profligate debauchee, but I had reason to be alarmed for the soul of Aristippus. The rich man being thus disposed of, Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus the Stoic, in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain impressions made on the soul by external objects which they call phantasi, and that it is not in the power of the soul to determine whether or when it shall be invaded by these. When these impressions are made by alarming and formidable objects, it must needs be that they move the soul even of the wise man, so that for a little he trembles with fear, or is depressed by sadness, these impressions anticipating the work of reason and self-control; but this does not imply that the mind accepts these evil impressions, or approves or consents to them. For this consent is, they think, in a man's power; there being this difference between the mind of the wise man and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which it ought rationally to desire or avoid. This account of what Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but with greater brevity, and, I think, with greater clearness. And if this be true, then there is no difference, or next to none, between the opinion of the Stoics and that of the other philosophers regarding mental passions and perturbations, for both parties agree in maintaining that the mind and reason of the wise man are not subject to these. And perhaps what the Stoics mean by asserting this, is that the wisdom which characterizes the wise man is clouded by no error and sullied by no taint, but, with this reservation that his wisdom remains undisturbed, he is exposed to the impressions which the goods and ills of this life (or, as they prefer to call them, the advantages or disadvantages) make upon them. For we need not say that if that philosopher had thought nothing of those things which he thought he was immediately to lose, life and bodily safety, he would not have been so terrified by his danger as to betray his fear by the pallor of his cheek. Nevertheless, he might suffer this mental disturbance, and yet maintain the fixed persuasion that life and bodily safety, which the violence of the tempest threatened to destroy, are not those good things which make their possessors good, as the possession of righteousness does. But in so far as they persist that we must call them not goods but advantages, they quarrel about words and neglect things. For what difference does it make whether goods or advantages be the better name, while the Stoic no less than the Peripatetic is alarmed at the prospect of losing them, and while, though they name them differently, they hold them in like esteem? Both parties assure us that, if urged to the commission of some immorality or crime by the threatened loss of these goods or advantages, they would prefer to lose such things as preserve bodily comfort and security rather than commit such things as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over them, and, while it refuses its consent and resists them, administers a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says, He stands immovable by tears, Nor tenderest words with pity hears. 9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. 14.20. It is this which those canine or cynic philosophers have overlooked, when they have, in violation of the modest instincts of men, boastfully proclaimed their unclean and shameless opinion, worthy indeed of dogs, viz., that as the matrimonial act is legitimate, no one should be ashamed to perform it openly, in the street or in any public place. Instinctive shame has overborne this wild fancy. For though it is related that Diogenes once dared to put his opinion in practice, under the impression that his sect would be all the more famous if his egregious shamelessness were deeply graven in the memory of mankind, yet this example was not afterwards followed. Shame had more influence with them, to make them blush before men, than error to make them affect a resemblance to dogs. And possibly, even in the case of Diogenes, and those who did imitate him, there was but an appearance and pretence of copulation, and not the reality. Even at this day there are still Cynic philosophers to be seen; for these are Cynics who are not content with being clad in the pallium, but also carry a club; yet no one of them dares to do this that we speak of. If they did, they would be spat upon, not to say stoned, by the mob. Human nature, then, is without doubt ashamed of this lust; and justly so, for the insubordination of these members, and their defiance of the will, are the clear testimony of the punishment of man's first sin. And it was fitting that this should appear specially in those parts by which is generated that nature which has been altered for the worse by that first and great sin - that sin from whose evil connection no one can escape, unless God's grace expiate in him individually that which was perpetrated to the destruction of all in common, when all were in one man, and which was avenged by God's justice. 18.8. When Saphrus reigned as the fourteenth king of Assyria, and Orthopolis as the twelfth of Sicyon, and Criasus as the fifth of Argos, Moses was born in Egypt, by whom the people of God were liberated from the Egyptian slavery, in which they behooved to be thus tried that they might desire the help of their Creator. Some have thought that Prometheus lived during the reign of the kings now named. He is reported to have formed men out of clay, because he was esteemed the best teacher of wisdom; yet it does not appear what wise men there were in his days. His brother Atlas is said to have been a great astrologer; and this gave occasion for the fable that he held up the sky, although the vulgar opinion about his holding up the sky appears rather to have been suggested by a high mountain named after him. Indeed, from those times many other fabulous things began to be invented in Greece; yet, down to Cecrops king of Athens, in whose reign that city received its name, and in whose reign God brought His people out of Egypt by Moses, only a few dead heroes are reported to have been deified according to the vain superstition of the Greeks. Among these were Melantomice, the wife of king Criasus, and Phorbas their son, who succeeded his father as sixth king of the Argives, and Iasus, son of Triopas, their seventh king, and their ninth king, Sthenelas, or Stheneleus, or Sthenelus - for his name is given differently by different authors. In those times also, Mercury, the grandson of Atlas by his daughter Maia, is said to have lived, according to the common report in books. He was famous for his skill in many arts, and taught them to men, for which they resolved to make him, and even believed that he deserved to be, a god after death. Hercules is said to have been later, yet belonging to the same period; although some, whom I think mistaken, assign him an earlier date than Mercury. But at whatever time they were born, it is agreed among grave historians, who have committed these ancient things to writing, that both were men, and that they merited divine honors from mortals because they conferred on them many benefits to make this life more pleasant to them. Minerva was far more ancient than these; for she is reported to have appeared in virgin age in the times of Ogyges at the lake called Triton, from which she is also styled Tritonia, the inventress truly of many works, and the more readily believed to be a goddess because her origin was so little known. For what is sung about her having sprung from the head of Jupiter belongs to the region of poetry and fable, and not to that of history and real fact. And historical writers are not agreed when Ogyges flourished, in whose time also a great flood occurred - not that greatest one from which no man escaped except those who could get into the ark, for neither Greek nor Latin history knew of it, yet a greater flood than that which happened afterward in Deucalion's time. For Varro begins the book I have already mentioned at this date, and does not propose to himself, as the starting-point from which he may arrive at Roman affairs, anything more ancient than the flood of Ogyges, that is, which happened in the time of Ogyges. Now our writers of chronicles - first Eusebius, and afterwards Jerome, who entirely follow some earlier historians in this opinion - relate that the flood of Ogyges happened more than three hundred years after, during the reign of Phoroneus, the second king of Argos. But whenever he may have lived, Minerva was already worshipped as a goddess when Cecrops reigned in Athens, in whose reign the city itself is reported to have been rebuilt or founded. 18.15. During those times the kingdom of Argos came to an end; being transferred to Mycene, from which Agamemnon came, and the kingdom of Laurentum arose, of which Picus son of Saturn was the first king, when the woman Deborah judged the Hebrews; but it was the Spirit of God who used her as His agent, for she was also a prophetess, although her prophecy is so obscure that we could not demonstrate, without a long discussion, that it was uttered concerning Christ. Now the Laurentes already reigned in Italy, from whom the origin of the Roman people is quite evidently derived after the Greeks; yet the kingdom of Assyria still lasted, in which Lampares was the twenty-third king when Picus first began to reign at Laurentum. The worshippers of such gods may see what they are to think of Saturn the father of Picus, who deny that he was a man; of whom some also have written that he himself reigned in Italy before Picus his son; and Virgil in his well-known book says, That race indocile, and through mountains high Dispersed, he settled, and endowed with laws, And named their country Latium, because Latent within their coasts he dwelt secure. Tradition says the golden ages pure Began when he was king. But they regard these as poetic fancies, and assert that the father of Picus was Sterces rather, and relate that, being a most skillful husbandman, he discovered that the fields could be fertilized by the dung of animals, which is called stercus from his name. Some say he was called Stercutius. But for whatever reason they chose to call him Saturn, it is yet certain they made this Sterces or Stercutius a god for his merit in agriculture; and they likewise received into the number of these gods Picus his son, whom they affirm to have been a famous augur and warrior. Picus begot Faunus, the second king of Laurentum; and he too is, or was, a god with them. These divine honors they gave to dead men before the Trojan War. 18.16. Troy was overthrown, and its destruction was everywhere sung and made well known even to boys; for it was signally published and spread abroad, both by its own greatness and by writers of excellent style. And this was done in the reign of Latinus the son of Faunus, from whom the kingdom began to be called Latium instead of Laurentum. The victorious Greeks, on leaving Troy destroyed and returning to their own countries, were torn and crushed by various and horrible calamities. Yet even from among them they increased the number of their gods for they made Diomede a god. They allege that his return home was prevented by a divinely imposed punishment, and they prove, not by fabulous and poetic falsehood, but by historic attestation, that his companions were turned into birds. Yet they think that, even although he was made a god, he could neither restore them to the human form by his own power, nor yet obtain it from Jupiter his king, as a favor granted to a new inhabitant of heaven. They also say that his temple is in the island of Diomed a, not far from Mount Garganus in Apulia, and that these birds fly round about this temple, and worship in it with such wonderful obedience, that they fill their beaks with water and sprinkle it; and if Greeks, or those born of the Greek race, come there, they are not only still, but fly to meet them; but if they are foreigners, they fly up at their heads, and wound them with such severe strokes as even to kill them. For they are said to be well enough armed for these combats with their hard and large beaks. 19.23. For in his book called ἐκ λογίων φιλοσοφίας, in which he collects and comments upon the responses which he pretends were uttered by the gods concerning divine things, he says - I give his own words as they have been translated from the Greek: To one who inquired what god he should propitiate in order to recall his wife from Christianity, Apollo replied in the following verses. Then the following words are given as those of Apollo: You will probably find it easier to write lasting characters on the water, or lightly fly like a bird through the air, than to restore right feeling in your impious wife once she has polluted herself. Let her remain as she pleases in her foolish deception, and sing false laments to her dead God, who was condemned by right-minded judges, and perished ignominiously by a violent death. Then after these verses of Apollo (which we have given in a Latin version that does not preserve the metrical form), he goes on to say: In these verses Apollo exposed the incurable corruption of the Christians, saying that the Jews, rather than the Christians, recognized God. See how he misrepresents Christ, giving the Jews the preference to the Christians in the recognition of God. This was his explanation of Apollo's verses, in which he says that Christ was put to death by right-minded or just judges, - in other words, that He deserved to die. I leave the responsibility of this oracle regarding Christ on the lying interpreter of Apollo, or on this philosopher who believed it or possibly himself invented it; as to its agreement with Porphyry's opinions or with other oracles, we shall in a little have something to say. In this passage, however, he says that the Jews, as the interpreters of God, judged justly in pronouncing Christ to be worthy of the most shameful death. He should have listened, then, to this God of the Jews to whom he bears this testimony, when that God says, He that sacrifices to any other god save to the Lord alone shall be utterly destroyed. But let us come to still plainer expressions, and hear how great a God Porphyry thinks the God of the Jews is. Apollo, he says, when asked whether word, i.e., reason, or law is the better thing, replied in the following verses. Then he gives the verses of Apollo, from which I select the following as sufficient: God, the Generator, and the King prior to all things, before whom heaven and earth, and the sea, and the hidden places of hell tremble, and the deities themselves are afraid, for their law is the Father whom the holy Hebrews honor. In this oracle of his god Apollo, Porphyry avowed that the God of the Hebrews is so great that the deities themselves are afraid before Him. I am surprised, therefore, that when God said, He that sacrifices to other gods shall be utterly destroyed, Porphyry himself was not afraid lest he should be destroyed for sacrificing to other gods. This philosopher, however, has also some good to say of Christ, oblivious, as it were, of that contumely of his of which we have just been speaking; or as if his gods spoke evil of Christ only while asleep, and recognized Him to be good, and gave Him His deserved praise, when they awoke. For, as if he were about to proclaim some marvellous thing passing belief, he says, What we are going to say will certainly take some by surprise. For the gods have declared that Christ was very pious, and has become immortal, and that they cherish his memory: that the Christians, however, are polluted, contaminated, and involved in error. And many other such things, he says, do the gods say against the Christians. Then he gives specimens of the accusations made, as he says, by the gods against them, and then goes on: But to some who asked Hecate whether Christ were a God, she replied, You know the condition of the disembodied immortal soul, and that if it has been severed from wisdom it always errs. The soul you refer to is that of a man foremost in piety: they worship it because they mistake the truth. To this so-called oracular response he adds the following words of his own: of this very pious man, then, Hecate said that the soul, like the souls of other good men, was after death dowered with immortality, and that the Christians through ignorance worship it. And to those who ask why he was condemned to die, the oracle of the goddess replied, The body, indeed, is always exposed to torments, but the souls of the pious abide in heaven. And the soul you inquire about has been the fatal cause of error to other souls which were not fated to receive the gifts of the gods, and to have the knowledge of immortal Jove. Such souls are therefore hated by the gods; for they who were fated not to receive the gifts of the gods, and not to know God, were fated to be involved in error by means of him you speak of. He himself, however, was good, and heaven has been opened to him as to other good men. You are not, then, to speak evil of him, but to pity the folly of men: and through him men's danger is imminent. Who is so foolish as not to see that these oracles were either composed by a clever man with a strong animus against the Christians, or were uttered as responses by impure demons with a similar design - that is to say, in order that their praise of Christ may win credence for their vituperation of Christians; and that thus they may, if possible, close the way of eternal salvation, which is identical with Christianity? For they believe that they are by no means counter working their own hurtful craft by promoting belief in Christ, so long as their calumniation of Christians is also accepted; for they thus secure that even the man who thinks well of Christ declines to become a Christian, and is therefore not delivered from their own rule by the Christ he praises. Besides, their praise of Christ is so contrived that whosoever believes in Him as thus represented will not be a true Christian but a Photinian heretic, recognizing only the humanity, and not also the divinity of Christ, and will thus be precluded from salvation and from deliverance out of the meshes of these devilish lies. For our part, we are no better pleased with Hecate's praises of Christ than with Apollo's calumniation of Him. Apollo says that Christ was put to death by right-minded judges, implying that He was unrighteous. Hecate says that He was a most pious man, but no more. The intention of both is the same, to prevent men from becoming Christians, because if this be secured, men shall never be rescued from their power. But it is incumbent on our philosopher, or rather on those who believe in these pretended oracles against the Christians, first of all, if they can, to bring Apollo and Hecate to the same mind regarding Christ, so that either both may condemn or both praise Him. And even if they succeeded in this, we for our part would notwithstanding repudiate the testimony of demons, whether favorable or adverse to Christ. But when our adversaries find a god and goddess of their own at variance about Christ the one praising, the other vituperating Him, they can certainly give no credence, if they have any judgment, to mere men who blaspheme the Christians. When Porphyry or Hecate praises Christ, and adds that He gave Himself to the Christians as a fatal gift, that they might be involved in error, he exposes, as he thinks, the causes of this error. But before I cite his words to that purpose, I would ask, If Christ did thus give Himself to the Christians to involve them in error, did He do so willingly, or against His will? If willingly, how is He righteous? If against His will, how is He blessed? However, let us hear the causes of this error. There are, he says, in a certain place very small earthly spirits, subject to the power of evil demons. The wise men of the Hebrews, among whom was this Jesus, as you have heard from the oracles of Apollo cited above, turned religious persons from these very wicked demons and minor spirits, and taught them rather to worship the celestial gods, and especially to adore God the Father. This, he said, the gods enjoin; and we have already shown how they admonish the soul to turn to God, and command it to worship Him. But the ignorant and the ungodly, who are not destined to receive favors from the gods, nor to know the immortal Jupiter, not listening to the gods and their messages, have turned away from all gods, and have not only refused to hate, but have venerated the prohibited demons. Professing to worship God, they refuse to do those things by which alone God is worshipped. For God, indeed, being the Father of all, is in need of nothing; but for us it is good to adore Him by means of justice, chastity, and other virtues, and thus to make life itself a prayer to Him, by inquiring into and imitating His nature. For inquiry, says he, purifies and imitation deifies us, by moving us nearer to Him. He is right in so far as he proclaims God the Father, and the conduct by which we should worship Him. of such precepts the prophetic books of the Hebrews are full, when they praise or blame the life of the saints. But in speaking of the Christians he is in error, and caluminates them as much as is desired by the demons whom he takes for gods, as if it were difficult for any man to recollect the disgraceful and shameful actions which used to be done in the theatres and temples to please the gods, and to compare with these things what is heard in our churches, and what is offered to the true God, and from this comparison to conclude where character is edified, and where it is ruined. But who but a diabolical spirit has told or suggested to this man so manifest and vain a lie, as that the Christians reverenced rather than hated the demons, whose worship the Hebrews prohibited? But that God, whom the Hebrew sages worshipped, forbids sacrifice to be offered even to the holy angels of heaven and divine powers, whom we, in this our pilgrimage, venerate and love as our most blessed fellow citizens. For in the law which God gave to His Hebrew people He utters this menace, as in a voice of thunder: He that sacrifices unto any god, save unto the Lord only, he shall be utterly destroyed. Exodus 22:20 And that no one might suppose that this prohibition extends only to the very wicked demons and earthly spirits, whom this philosopher calls very small and inferior - for even these are in the Scripture called gods, not of the Hebrews, but of the nations, as the Septuagint translators have shown in the psalm where it is said, For all the gods of the nations are demons, - that no one might suppose, I say, that sacrifice to these demons was prohibited, but that sacrifice might be offered to all or some of the celestials, it was immediately added, save unto the Lord alone. The God of the Hebrews, then, to whom this renowned philosopher bears this signal testimony, gave to His Hebrew people a law, composed in the Hebrew language, and not obscure and unknown, but published now in every nation, and in this law it is written, He that sacrifices unto any god, save unto the Lord alone, he shall be utterly destroyed. What need is there to seek further proofs in the law or the prophets of this same thing? Seek, we need not say, for the passages are neither few nor difficult to find; but what need to collect and apply to my argument the proofs which are thickly sown and obvious, and by which it appears clear as day that sacrifice may be paid to none but the supreme and true God? Here is one brief but decided, even menacing, and certainly true utterance of that God whom the wisest of our adversaries so highly extol. Let this be listened to, feared, fulfilled, that there may be no disobedient soul cut off. He that sacrifices, He says, not because He needs anything, but because it behooves us to be His possession. Hence the Psalmist in the Hebrew Scriptures sings, I have said to the Lord, You are my God, for You need not my good. For we ourselves, who are His own city, are His most noble and worthy sacrifice, and it is this mystery we celebrate in our sacrifices, which are well known to the faithful, as we have explained in the preceding books. For through the prophets the oracles of God declared that the sacrifices which the Jews offered as a shadow of that which was to be would cease, and that the nations, from the rising to the setting of the sun, would offer one sacrifice. From these oracles, which we now see accomplished, we have made such selections as seemed suitable to our purpose in this work. And therefore, where there is not this righteousness whereby the one supreme God rules the obedient city according to His grace, so that it sacrifices to none but Him, and whereby, in all the citizens of this obedient city, the soul consequently rules the body and reason the vices in the rightful order, so that, as the individual just man, so also the community and people of the just, live by faith, which works by love, that love whereby man loves God as He ought to be loved, and his neighbor as himself - there, I say, there is not an assemblage associated by a common acknowledgment of right, and by a community of interests. But if there is not this, there is not a people, if our definition be true, and therefore there is no republic; for where there is no people there can be no republic. |
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| 63. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348 |
| 64. Evagrius Ponticus, On Evil Thoughts, 25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •jerome, st, church father, encouraged starvation in widow, to reduce sex drive Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 411 |
| 65. Augustine, On Care To Be Had For The Dead, 173 (PL 38.939) (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, st, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 66. Augustine, De Consensu Evangelistarum Libri Quatuor, 1.8.13, 1.14.22, 1.34.52, 2.3.7, 2.5.15-2.5.16, 2.12.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, and the contra christianos Found in books: Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 225, 244 |
| 67. Augustine, Against Julian, 2.8.23, 3.1.2, 4.1.29, 4.8.52, 4.41, 4.43-4.44, 4.79, 4.104, 6.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •christology, natures of christ, jerome •jerome, st, church father, encouraged starvation in widow, to reduce sex drive •jerome, st, church father, christ's human nature •jerome, st, church father, degrees of sin Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 353, 399, 411 |
| 68. Augustine, Contra Duas Epistolas Pelagianorum, 4.4.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine, and jerome Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 18 |
69. Augustine, Confessions, 8.5-8.6, 8.9-8.10 (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) 399 | 8.9. 21. Whence is this monstrous thing? And why is it? Let Your mercy shine on me, that I may inquire, if so be the hiding-places of man's punishment, and the darkest contritions of the sons of Adam, may perhaps answer me. Whence is this monstrous thing? And why is it? The mind commands the body, and it obeys immediately; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeys not. Whence this monstrous thing? And why is it? I repeat, it commands itself to will, and would not give the command unless it willed; yet is not that done which it commands. But it wills not entirely; therefore it commands not entirely. For so far forth it commands, as it wills; and so far forth is the thing commanded not done, as it wills not. For the will commands that there be a will;- not another, but itself. But it does not command entirely, therefore that is not which it commands. For were it entire, it would not even command it to be, because it would already be. It is, therefore, no monstrous thing partly to will, partly to be unwilling, but an infirmity of the mind, that it does not wholly rise, sustained by truth, pressed down by custom. And so there are two wills, because one of them is not entire; and the one is supplied with what the other needs. |
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| 70. Orosius Paulus, Historiae Adversum Paganos, 7.27, 1. prol. 8-9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 296 |
| 71. Paulinus of Milan, Vita Sancti Ambrosii Mediolanensis, 24.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, onomasticon Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 296 |
| 72. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.12.33-1.12.34, 1.34.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, st, church father, titillation only a pre-passion •first movements, jerome •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344, 346, 372 |
| 73. Paulinus of Nola, Letters, 13.10 (CSEL 29.1) (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, st, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 74. Evagrius, On Discrimination In Respect of Passions And Thoughts, 1, PG 79.1200-34), 2, 1 (Pseudo‐Nilus =Evagrius, On Various Bad Thoughts (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) 353 |
| 75. John Chrysostom, Homilies On Hebrews, 2.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, st, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 76. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), prologue (PL 23.496 A-518 A in the 1883 edn.) (5th cent. CE - 5th cent. CE) Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian •jerome, st, church father, opposition to evagrius, melania, and rufinus on apatheia •rufinus, christian, translator into latin, attacked by jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397 |
| 77. Jerome, Letters, 45, 146, 22.13, 123.10, 73, 27, 52, 506 (PL 22, 121, 107, 54, 38, 39 (CSEL 54), 39.5.2, 133 (to Ctesiphon; CSEL 56, p.246), 79.9 (to Salvina), col.731), pref.(to Algesia) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 24; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 411 |
| 78. Jerome, On Illustrious Men, 66, 80, 82, 91, 69 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 166 |
| 79. Jerome, Letters, 45, 146, 123.10, 22.13, 73, 27, 52, 506 (PL 22, 121, 107, 54, 38, 39 (CSEL 54), 39.5.2, 133 (to Ctesiphon; CSEL 56, p.246), 79.9 (to Salvina), col.731), pref.(to Algesia) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 24; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 411 |
| 80. Theodosius Ii Emperor of Rome, Theodosian Code, 16.2.20 (5th cent. CE - 5th cent. CE) Tagged with subjects: •damnatio memoriae, of ambrosiaster by jerome Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 36 |
| 81. Jerome, Letters, 22.13, 123.10, 45, 146, 73, 27, 52, 506 (PL 22, 121, 54, 107, 38, 39 (CSEL 54), 39.5.2, p.246), 133 (to Ctesiphon; CSEL 56, 79.9 (to Salvina), col.731), pref.(to Algesia), 57.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 24 |
| 82. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), 218 (PL 26, 26, §28-9 (PL 26, 5, 6, col.205), col.39), verse 28, verse 37, verses 37-9, verses 36-9, verses 28-9 (PL 26, cols.39-40) (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) 343, 352, 353, 354, 396 |
| 83. Jerome, Commentary On Ezekiel, 200 (PL 25, 18, verse 102, cols.168-9), verses 1-2 (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) 343, 346, 348, 352, 353, 354 |
| 84. Jerome, Commentaria In Epistolam Ad Titum, 3.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, connections with ambrosiaster Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 24 |
| 85. Jerome, Commentaria In Epistolam Ad Ephesios, 4, 628 (PL 26, verse 26, book 2, cols.542-3) (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) 353 |
| 86. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), 1.13.2, chronicle (5th cent. CE - 5th cent. CE) Tagged with subjects: •jerome, on illustrious men / de viris illustribus •jerome, connections with ambrosiaster Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 14; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 169 |
| 87. Jerome, Commentaria In Jeremiam, 4, verse 1 (CSEL 59, pp.220-1) (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) 397 |
| 88. Maximus The Confessor, Quaestiones Ad Thalassium , PG 90.544 C (6th cent. CE - 7th cent. CE) Tagged with subjects: •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348 |
| 89. Augustine, Letters, 82.24, 102.28 (7th cent. CE - 7th cent. CE) Tagged with subjects: •augustine, and jerome •jerome, and the contra christianos Found in books: Lunn-Rockliffe, The Letter of Mara bar Sarapion in Context (2007) 18; Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 225 |
| 90. Augustine, On The Catholic And Manichaean Ways of Life, 1.27.53-1.27.54 Tagged with subjects: •apatheia, freedom from, eradication of, emotion (; search for apatheia attacked by lactantius, jerome, augustine in latin, western, church, but flourishes in east, and restored in west by cassian •jerome, st, church father, opposition to evagrius, melania, and rufinus on apatheia •rufinus, christian, translator into latin, attacked by jerome Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397 |
| 91. Origen, Commentary On Joshua, 15, verse 3 (GCS 30, pp.386-7) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 346 |
| 93. Palladius of Aspuna, Lausiac History, 25.5 Tagged with subjects: •jerome, st, church father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 361 |
| 94. 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 |
| 95. 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 |
| 98. Aquinas, Thomas, Summa Theologiae, 1, q.95, a.2, respondeo Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 398 |
| 99. Ambrose, On The Death of His Brother (Csel 73, Pp.207–325), 1.70-1.71, 2.11 Tagged with subjects: •jerome, st, church father, hope of resurrection Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394 |
| 101. Chromatius of Aquileia, Sermons, 21.4 Tagged with subjects: •jerome of stridon Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 260 |
| 103. Pseudo‐Ocellus, In Alcibiadem I, 6.6-7.8 Tagged with subjects: •jerome, st, church father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 361 |
| 104. Pseudo‐Maximus, Centuries, PG 90.1281 B Tagged with subjects: •jerome, st, church father, connects pre-passion with bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348 |
| 105. Philodemus, On Choices And Avoidances, col.6, 2 Tsouna‐McKirahan and Indelli Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 106. Anon., Epicurea, Ed.Usener, p.62 Tagged with subjects: •jerome, st, church father, chastity Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 284 |
| 109. Mark The Ascetic, On The Spiritual Law, Philokalia), and Ware, §138-41 (in Palmer, Sherrard Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 368 |
| 110. Proclus, Psalms, 4.4, 34.17 Tagged with subjects: •jerome, st, church father, connects pre-passion with bad thoughts •jerome, st, church father, degrees of sin •jerome, st, church father, titillation only a pre-passion •christology, natures of christ, jerome •first movements, jerome •jerome, st, church father, christ's human nature Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 344, 352, 354 |
| 113. Pseudo‐Nilus =Evagrius, To Anatolius, PG 40.1240 B Tagged with subjects: •jerome, st, church father, like origen and pelagians, search for apatheia ignores original sin •jerome, st, church father, opposition to evagrius, melania, and rufinus on apatheia •rufinus, christian, translator into latin, attacked by jerome •sin, original, upheld by jerome and augustine Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 396 |
| 115. Eusebius of Caesarea, Chronicon, 13/03/1900 5 Tagged with subjects: •jerome, and early roman history Found in books: Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 59 |
| 116. Morel, Fpl Carm. Sal., 1.1.3, 1.5.6 Tagged with subjects: •jerome, and the contra christianos Found in books: Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 221 |
| 117. Pseudo‐John of Damascus, On The Virtues And The Vices, PG 28.1396 B ff, vol.ii, Philokalia, and Ware, Sherrard, in Palmer, p.338 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348 |
