1. Hesiod, Theogony, 55 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •maximus the confessor Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 330 | 55. How excellent he is, reigning supreme |
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| 2. Anon., Didache, 8.3, 9.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •maximus the confessor Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
| 3. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
4. New Testament, John, 20.15-20.17, 21.15-21.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236| 20.15. λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ. 20.16. λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ. 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 21.15. Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς Σίμων Ἰωάνου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ Βόσκε τὰ ἀρνία μου. 21.16. λέγει αὐτῷ πάλιν δεύτερον Σίμων Ἰωάνου, ἀγαπᾷς με; λέγει αὐτῷ Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ Ποίμαινε τὰ προβάτιά μου. 21.17. λέγει αὐτῷ τὸ τρίτον Σίμων Ἰωάνου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον Φιλεῖς με; καὶ εἶπεν αὐτῷ Κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ Ἰησοῦς Βόσκε τὰ προβάτιά μου. | 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!" 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs." 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep." 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. |
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5. New Testament, Romans, 8.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 295| 8.6. τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη· | 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; |
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6. Tertullian, Against Marcion, 4.26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maximus the confessor Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 | 4.26. When in a certain place he had been praying to that Father above, Luke 11:1 looking up with insolent and audacious eyes to the heaven of the Creator, by whom in His rough and cruel nature he might have been crushed with hail and lightning - just as it was by Him contrived that he was (afterwards) attached to a cross at Jerusalem - one of his disciples came to him and said, Master, teach us to pray, as John also taught his disciples. This he said, forsooth, because he thought that different prayers were required for different gods! Now, he who had advanced such a conjecture as this should first show that another god had been proclaimed by Christ. For nobody would have wanted to know how to pray, before he had learned whom he was to pray to. If, however, he had already learned this, prove it. If you find nowhere any proof, let me tell you that it was to the Creator that he asked for instruction in prayer, to whom John's disciples also used to pray. But, inasmuch as John had introduced some new order of prayer, this disciple had not improperly presumed to think that he ought also to ask of Christ whether they too must not (according to some special rule of their Master) pray, not indeed to another god, but in another manner. Christ accordingly would not have taught His disciple prayer before He had given him the knowledge of God Himself. Therefore what He actually taught was prayer to Him whom the disciple had already known. In short, you may discover in the import of the prayer what God is addressed therein. To whom can I say, Father? Luke 11:2 To him who had nothing to do with making me, from whom I do not derive my origin? Or to Him, who, by making and fashioning me, became my parent? of whom can I ask for His Holy Spirit? of him who gives not even the mundane spirit; or of Him who makes His angels spirits, and whose Spirit it was which in the beginning hovered upon the waters. Genesis 1:2 Whose kingdom shall I wish to come - his, of whom I never heard as the king of glory; or His, in whose hand are even the hearts of kings? Who shall give me my daily Luke 11:3 bread? Shall it be he who produces for me not a grain of millet-seed; or He who even from heaven gave to His people day by day the bread of angels? Who shall forgive me my trespasses? Luke 11:4 He who, by refusing to judge them, does not retain them; or He who, unless He forgives them, will retain them, even to His judgment? Who shall suffer us not to be led into temptation? He before whom the tempter will never be able to tremble; or He who from the beginning has beforehand condemned the angel tempter? If any one, with such a form, invokes another god and not the Creator, he does not pray; he only blasphemes. In like manner, from whom must I ask that I may receive? of whom seek, that I may find? To whom knock, that it may be opened to me? Luke 11:9 Who has to give to him that asks, but He to whom all things belong, and whose am I also that am the asker? What, however, have I lost before that other god, that I should seek of him and find it. If it be wisdom and prudence, it is the Creator who has hidden them. Shall I resort to him, then, in quest of them? If it be health and life, they are at the disposal of the Creator. Nor must anything be sought and found anywhere else than there, where it is kept in secret that it may come to light. So, again, at no other door will I knock than at that out of which my privilege has reached me. In fine, if to receive, and to find, and to be admitted, is the fruit of labour and earnestness to him who has asked, and sought, and knocked, understand that these duties have been enjoined, and results promised, by the Creator. As for that most excellent god of yours, coming as he professes gratuitously to help man, who was not his (creature), he could not have imposed upon him any labour, or (endowed him with) any earnestness. For he would by this time cease to be the most excellent god, were he not spontaneously to give to every one who does not ask, and permit every one who seeks not to find, and open to every one who does not knock. The Creator, on the contrary, was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter. Accordingly, the preceding similitude represents the man who went at night and begged for the loaves, in the light of a friend and not a stranger, and makes him knock at a friend's house and not at a stranger's. But even if he has offended, man is more of a friend with the Creator than with the god of Marcion. At His door, therefore, does he knock to whom he had the right of access; whose gate he had found; whom he knew to possess bread; in bed now with His children, whom He had willed to be born. Even though the knocking is late in the day, it is yet the Creator's time. To Him belongs the latest hour who owns an entire age and the end thereof. As for the new god, however, no one could have knocked at his door late, for he has hardly yet seen the light of morning. It is the Creator, who once shut the door to the Gentiles, which was then knocked at by the Jews, that both rises and gives, if not now to man as a friend, yet not as a stranger, but, as He says, because of his importunity. Luke 11:8 Importunate, however, the recent god could not have permitted any one to be in the short time (since his appearance). Him, therefore, whom you call the Creator recognise also as Father. It is even He who knows what His children require. For when they asked for bread, He gave them manna from heaven; and when they wanted flesh, He sent them abundance of quails - not a serpent for a fish, nor for an egg a scorpion. Luke 11:11-13 It will, however, appertain to Him not to give evil instead of good, who has both one and the other in His power. Marcion's god, on the contrary, not having a scorpion, was unable to refuse to give what he did not possess; only He (could do so), who, having a scorpion, yet gives it not. In like manner, it is He who will give the Holy Spirit, at whose command is also the unholy spirit. When He cast out the demon which was dumb Luke 11:14 (and by a cure of this sort verified Isaiah), Isaiah 29:18 and having been charged with casting out demons by Beelzebub, He said, If I by Beelzebub cast out demons, by whom do your sons cast them out? Luke 11:19 By such a question what does He otherwise mean, than that He ejects the spirits by the same power by which their sons also did - that is, by the power of the Creator? For if you suppose the meaning to be, If I by Beelzebub, etc., by whom your sons?- as if He would reproach them with having the power of Beelzebub - you are met at once by the preceding sentence, that Satan cannot be divided against himself. Luke 11:18 So that it was not by Beelzebub that even they were casting out demons, but (as we have said) by the power of the Creator; and that He might make this understood, He adds: But if I with the finger of God cast out demons, is not the kingdom of God come near unto you? Luke 11:20 For the magicians who stood before Pharaoh and resisted Moses called the power of the Creator the finger of God. Exodus 8:19 It was the finger of God, because it was a sign that even a thing of weakness was yet abundant in strength. This Christ also showed, when, recalling to notice (and not obliterating) those ancient wonders which were really His own, He said that the power of God must be understood to be the finger of none other God than Him, under whom it had received this appellation. His kingdom, therefore, had come near to them, whose power was called His finger. Well, therefore, did He connect with the parable of the strong man armed, whom a stronger man still overcame, Luke 11:21-22 the prince of the demons, whom He had already called Beelzebub and Satan; signifying that it was he who was overcome by the finger of God, and not that the Creator had been subdued by another god. Besides, how could His kingdom be still standing, with its boundaries, and laws, and functions, whom, even if the whole world were left entire to Him, Marcion's god could possibly seem to have overcome as the stronger than He, if it were not in consequence of His law that even Marcionites were constantly dying, by returning in their dissolution to the ground, and were so often admonished by even a scorpion, that the Creator had by no means been overcome? A (certain) mother of the company exclaims, 'Blessed is the womb that bare You, and the paps which You have sucked;' but the Lord said, 'Yea, rather, blessed are they that hear the word of God, and keep it.' Luke 11:27-28 Now He had in precisely similar terms rejected His mother or His brethren, while preferring those who heard and obeyed God. His mother, however, was not here present with Him. On that former occasion, therefore, He had not denied that He was her son by birth. On hearing this (salutation) the second time, He the second time transferred, as He had done before, the blessedness to His disciples from the womb and the paps of His mother, from whom, however, unless He had in her (a real mother) He could not have transferred it. |
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| 7. Tertullian, On Fasting, Against The Psychics, 10.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maximus the confessor Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
| 8. Clement of Alexandria, Miscellanies, 3.78.5, 4.66.1, 7.7, 7.49.6, 7.81.1, 40.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •maximus the confessor Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 275 |
| 9. Cyprian, The Dress of Virgins, 10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236 |
10. Origen, On First Principles, 3.6.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •maximus the confessor Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1208 | 3.6.1. Now, respecting the end of the world and the consummation of all things, we have stated in the preceding pages, to the best of our ability, so far as the authority of holy Scripture enabled us, what we deem sufficient for purposes of instruction; and we shall here only add a few admonitory remarks, since the order of investigation has brought us back to the subject. The highest good, then, after the attainment of which the whole of rational nature is seeking, which is also called the end of all blessings, is defined by many philosophers as follows: The highest good, they say, is to become as like to God as possible. But this definition I regard not so much as a discovery of theirs, as a view derived from holy Scripture. For this is pointed out by Moses, before all other philosophers, when he describes the first creation of man in these words: And God said, Let Us make man in Our own image, and after Our likeness; and then he adds the words: So God created man in His own image: in the image of God created He him; male and female created He them, and He blessed them. Now the expression, In the image of God created He him, without any mention of the word likeness, conveys no other meaning than this, that man received the dignity of God's image at his first creation; but that the perfection of his likeness has been reserved for the consummation — namely, that he might acquire it for himself by the exercise of his own diligence in the imitation of God, the possibility of attaining to perfection being granted him at the beginning through the dignity of the divine image, and the perfect realization of the divine likeness being reached in the end by the fulfilment of the (necessary) works. Now, that such is the case, the Apostle John points out more clearly and unmistakeably, when he makes this declaration: Little children, we do not yet know what we shall be; but if a revelation be made to us from the Saviour, you will say, without any doubt, we shall be like Him. By which expression he points out with the utmost certainty, that not only was the end of all things to be hoped for, which he says was still unknown to him, but also the likeness to God, which will be conferred in proportion to the completeness of our deserts. The Lord Himself, in the Gospel, not only declares that these same results are future, but that they are to be brought about by His own intercession, He Himself deigning to obtain them from the Father for His disciples, saying, Father, I will that where I am, these also may be with Me; and as You and I are one, they also may be one in Us. In which the divine likeness itself already appears to advance, if we may so express ourselves, and from being merely similar, to become the same, because undoubtedly in the consummation or end God is all and in all. And with reference to this, it is made a question by some whether the nature of bodily matter, although cleansed and purified, and rendered altogether spiritual, does not seem either to offer an obstruction towards attaining the dignity of the (divine) likeness, or to the property of unity, because neither can a corporeal nature appear capable of any resemblance to a divine nature which is certainly incorporeal; nor can it be truly and deservedly designated one with it, especially since we are taught by the truths of our religion that that which alone is one, viz., the Son with the Father, must be referred to a peculiarity of the (divine) nature. |
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| 11. Origen, On Prayer, 12.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •maximus the confessor Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
| 12. Plotinus, Enneads, 4.3.32, 4.4.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •maximus the confessor Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 330 |
| 13. Gregory of Nyssa, De Virginitate (Recensio Altera), 12.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •maximus the confessor Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1208 |
| 14. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1208 |
| 15. Augustine, The City of God, 14.7.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236 |
| 16. Cyril of Alexandria, Contra Iulianum, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 295 |
| 17. Ambrose, Hexameron, 4.6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236 |
| 18. Gregory of Nyssa, De Oratione Dominica Orationes V, 298 (4th cent. CE - 4th cent. CE) Tagged with subjects: •maximus the confessor Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1208 |
| 19. Gregory of Nyssa, De Virginitate, 12.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •maximus the confessor Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1208 |
| 23. Pseudo-Dionysius, On Divine Names, None Tagged with subjects: •maximus the confessor Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 293 |
| 24. Gregory of Nazianzus, Orations, 38.7 Tagged with subjects: •maximus the confessor •maximus the confessor, ambigua Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 151 |
| 25. Asterius, Homilies, 17 Tagged with subjects: •maximus the confessor Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 158, 159 |
| 26. John of Damascus, Jacob., 86 Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 295 |
| 27. Cyril of Alexandria, Trin. Dial., 3, 37 Tagged with subjects: •nan Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 295 |
| 28. Cyril of Alexandria, Rect. Fid., 2.21 Tagged with subjects: •nan Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 295 |
| 29. Cyril of Alexandria, Thes. Sanct. Con. Trin., None Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 295 |
| 30. Lucifer of Cagliari, De Non Parcendo, 11.46 Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236 |
| 31. Cyprian, Zel., 12 Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236 |
| 32. Ambrose, Spir., 2.13 Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236 |
| 33. Ambrose, Fid., 5.2 Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236 |
| 35. Cyprian of Carthage, Dom. Or., 34 Tagged with subjects: •maximus the confessor Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
| 36. Gregory of Nyssa, Or., 64 Tagged with subjects: •maximus the confessor Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 520 |
| 37. Hebrew Bible, 2 Kings, 29.11 Tagged with subjects: •maximus the confessor Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64 |
| 39. Cyril of Jerusalem, Comm. Jo., 1.7 Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 295 |
| 40. Augustine, Tract. Ep. Jo., 5.7-5.8 Tagged with subjects: •maximus the confessor Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 236 |
