| 1. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •minucius felix, Found in books: Del Lucchese (2019) 154 |
| 2. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •minucius felix, Found in books: Del Lucchese (2019) 154 |
3. Cicero, On The Nature of The Gods, 2.134, 2.150-2.152 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •minucius felix, Found in books: Del Lucchese (2019) 201 | 2.134. There are three things requisite for the maintece of animal life, food, drink and breath; and for the reception of all of these the mouth is most consummately adapted, receiving as it does an abundant supply of breath through the nostrils which communicate with it. The structure of the teeth within the mouth serves to chew the food, and it is divided up and softened by them. The front teeth are sharp, and bite our viands into pieces; the back teeth, called molars, masticate them, the process of mastication apparently being assisted also by the tongue. 2.150. "Then what clever servants for a great variety of arts are the hands which nature has bestowed on man! The flexibility of the joints enables the fingers to close and open with equal ease, and to perform every motion without difficulty. Thus by the manipulation of the fingers the hand is enabled to paint, to model, to carve, and to draw forth the notes of the lyre and of the flute. And beside these arts of recreation there are those of utility, I mean agriculture and building, the weaving and stitching of garments, and the various modes of working bronze and iron; hence we realize that it was by applying the hand of the artificer to the discoveries of thought and observations of the senses that all our conveniences were attained, and we were enabled to have shelter, clothing and protection, and possessed cities, fortifications, houses and temples. 2.151. Moreover men's industry, that is to say the work of their hands, porticus us also our food in variety and abundance. It is the hand that gathers the divers products of the fields, whether to be consumed immediately or to be stored in repositories for the days to come; and our diet also includes flesh, fish and fowl, obtained partly by the chase and partly by breeding. We also tame the four-footed animals to carry us on their backs, their swiftness and strength bestowing strength and swiftness upon ourselves. We cause certain beasts to bear our burdens or to carry a yoke, we divert to our service the marvellously acute senses of elephants and the keen scent of hounds; we collect from the caves of the earth the iron which we need for tilling the land, we discover the deeply hidden veins of copper, silver and gold which serve us both for use and for adornment; we cut up a multitude of trees both wild and cultivated for timber which we employ partly by setting fire to it to warm our busy and cook our food, partly for building so as to shelter ourselves with houses and banish heat and cold. 2.152. Timber moreover is of great value for constructing ships, whose voyages supply an abundance of sustece of all sorts from all parts of the earth; and we alone have the power of controlling the most violent of nature's offspring, the sea and the winds, thanks to the science of navigation, and we use and enjoy many products of the sea. Likewise the entire command of the commodities produced on land is vested in mankind. We enjoy the fruits of the plains and of the mountains, the rivers and the lakes are ours, we sow corn, we plant trees, we fertilize the soil by irrigation, we confine the rivers and straighten or divert their courses. In fine, by means of our hands we essay to create as it were a second world within the world of nature. |
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4. Cicero, On Divination, 1.59 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Mueller (2002) 92| 1.59. Audivi equidem ex te ipso, sed mihi saepius noster Sallustius narravit, cum in illa fuga nobis gloriosa, patriae calamitosa in villa quadam campi Atinatis maneres magnamque partem noctis vigilasses, ad lucem denique arte et graviter dormire te coepisse; itaque, quamquam iter instaret, tamen silentium fieri iussisse se neque esse passum te excitari; cum autem experrectus esses hora secunda fere, te sibi somnium narravisse: visum tibi esse, cum in locis solis maestus errares, C. Marium cum fascibus laureatis quaerere ex te, quid tristis esses, cumque tu te patria vi pulsum esse dixisses, prehendisse eum dextram tuam et bono animo te iussisse esse lictorique proxumo tradidisse, ut te in monumentum suum deduceret, et dixisse in eo tibi salutem fore. Tum et se exclamasse Sallustius narrat reditum tibi celerem et gloriosum paratum, et te ipsum visum somnio delectari. Nam illud mihi ipsi celeriter nuntiatum est, ut audivisses in monumento Marii de tuo reditu magnificentissumum illud senatus consultum esse factum referente optumo et clarissumo viro consule, idque frequentissimo theatro incredibili clamore et plausu comprobatum, dixisse te nihil illo Atinati somnio fieri posse divinius. | 1.59. I come now to your dream. I heard it, of course, from you, but more frequently from our Sallustius. In the course of your banishment, which was glorious for us but disastrous to the State, you stopped for the night at a certain country-house in the plain of Atina. After lying awake most of the night, finally, about daybreak, you fell into a very profound sleep. And though your journey was pressing, yet Sallustius gave instructions to maintain quiet and would not permit you to be disturbed. But you awoke about the second hour and related your dream to him. In it you seemed to be wandering sadly about in solitary places when Gaius Marius, with his fasces wreathed in laurel, asked you why you were sad, and you replied that you had been driven from your country by violence. He then bade you be of good cheer, took you by the right hand, and delivered you to the nearest lictor to be conducted to his memorial temple, saying that there you should find safety. Sallustius thereupon, as he relates, cried out, a speedy and a glorious return awaits you. He further states that you too seemed delighted at the dream. Immediately thereafter it was reported to me that as soon as you heard that it was in Marius temple that the glorious decree of the Senate for your recall had been enacted on motion of the consul, a most worthy and most eminent man, and that the decree had been greeted by unprecedented shouts of approval in a densely crowded theatre, you said that no stronger proof could be given of a divinely inspired dream than this. [29] |
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5. Septuagint, 2 Maccabees, 13.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •minucius felix Found in books: Berglund Crostini and Kelhoffer (2022) 396 | 13.8. And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.' |
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| 6. Septuagint, Wisdom of Solomon, 50.12, 50.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •minucius felix Found in books: Berglund Crostini and Kelhoffer (2022) 396 |
7. Septuagint, Ecclesiasticus (Siracides), 50.12, 50.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •minucius felix Found in books: Berglund Crostini and Kelhoffer (2022) 396 | 50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees, 50.14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty, |
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8. Lucretius Carus, On The Nature of Things, 1.586, 2.302, 3.416, 6.906, 15.57, 15.310, 15.924 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •minucius felix, Found in books: Del Lucchese (2019) 154| 1.586. et quid quaeque queant per foedera naturai, 2.302. quantum cuique datum est per foedera naturai. 3.416. hoc anima atque animus vincti sunt foedere semper. 6.906. Quod super est, agere incipiam quo foedere fiat | |
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| 9. Vitruvius Pollio, On Architecture, 3.8, 6.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 369 |
10. Dionysius of Halycarnassus, Roman Antiquities, 7.69.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •minucius felix (christian apologist) Found in books: Mueller (2002) 92 | 7.69.2. The men ordered to lead the slave to his punishment, having stretched out both his arms and fastened them to a piece of wood which extended across his breast and shoulders as far as his wrists, followed him, tearing his naked body with whips. The culprit, overcome by such cruelty, not only uttered ill-omened cries, forced from him by the pain, but also made indecent movements under the blows. This man, accordingly, they all thought to be the unacceptable dancer signified by the god. |
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| 11. Seneca The Younger, De Consolatione Ad Helviam, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 352 |
| 12. Mishnah, Avodah Zarah, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix Found in books: Binder (2012) 121 |
13. Ignatius, To The Romans, 4.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Maier and Waldner (2022) 170 | 4.2. Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God. |
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| 14. New Testament, Hebrews, 12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 354 |
| 15. New Testament, Ephesians, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 354 |
16. New Testament, Colossians, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 354| 3.21. Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. | 3.21. Fathers, don't provoke your children, so that they won't be discouraged. |
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| 17. Juvenal, Satires, 3.60 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 352 |
18. New Testament, Acts, 17.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022) 396| 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. | 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. |
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19. New Testament, 1 Timothy, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 354| 5.17. Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· | 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. |
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20. New Testament, 1 Corinthians, 14.34-14.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 354| 14.34. Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. 14.35. εἰ δέ τι μανθάνειν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ. | 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. |
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21. New Testament, 1 Peter, 1.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 352| 1.17. καὶ εἰπατέρα ἐπικαλεῖσθετὸν ἀπροσωπολήμπτως κρίνοντα κατὰ τὸ ἑκάστου ἔργον, ἐν φόβῳ τὸν τῆς παροικίας ὑμῶν χρόνον ἀναστράφητε· | 1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: |
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| 22. Plutarch, Dinner of The Seven Wise Men, 31, 30 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: König (2012) 297 |
23. Clement of Rome, 1 Clement, 21.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 354| 21.6. τὸν κύριον Ἰησοῦν Χριστόν, οὗ τὸ αἷμα ὑπὲρ ἡμῶν ἐδόθη, ἐντραπῶμεν, τοὺς προηγουμένους ἡμῶν αἰδεσθῶμεν, τοὺς πρεσβυτέρους τιμήσωμεν, τοὺς νέους παιδεύσωμεν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ, τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα. | |
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24. Mishnah, Avot, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix Found in books: Schremer (2010) 163| 4.1. "בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ: \n", | 4.1. "Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).", |
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| 25. Pliny The Elder, Natural History, 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 352 |
| 26. Tosefta, Avodah Zarah, 3, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 119 |
| 27. Suetonius, Iulius, 25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 355 |
| 28. Suetonius, Nero, 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 355 |
| 29. Tacitus, Annals, 273 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 355 |
| 30. Tertullian, On The Veiling of Virgins, 1.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix, Found in books: Del Lucchese (2019) 188 |
| 31. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: König (2012) 297; Lampe (2003) 355 |
| 32. Clement of Alexandria, Miscellanies, 3.2.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Stanton (2021) 182 |
| 33. Justin, Dialogue With Trypho, 41.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 369 |
34. Tertullian, On Idolatry, 3.4, 7.1, 7.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 121; Stanton (2021) 182 | 15. But let your works shine, says He; Matthew 5:16 but now all our shops and gates shine! You will now-a-days find more doors of heathens without lamps and laurel-wreaths than of Christians. What does the case seem to be with regard to that species (of ceremony) also? If it is an idol's honour, without doubt an idol's honour is idolatry. If it is for a man's sake, let us again consider that all idolatry is for man's sake; let us again consider that all idolatry is a worship done to men, since it is generally agreed even among their worshippers that aforetime the gods themselves of the nations were men; and so it makes no difference whether that superstitious homage be rendered to men of a former age or of this. Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. The things which are C sar's are to be rendered to C sar. It is enough that He set in apposition thereto, and to God the things which are God's. What things, then, are C sar's? Those, to wit, about which the consultation was then held, whether the poll-tax should be furnished to C sar or no. Therefore, too, the Lord demanded that the money should be shown Him, and inquired about the image, whose it was; and when He had heard it was C sar's, said, Render to C sar what are C sar's, and what are God's to God; that is, the image of C sar, which is on the coin, to C sar, and the image of God, which is on man, to God; so as to render to C sar indeed money, to God yourself. Otherwise, what will be God's, if all things are C sar's? Then, do you say, the lamps before my doors, and the laurels on my posts are an honour to God? They are there of course, not because they are an honour to God, but to him who is honour in God's stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world's literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyr us, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates. And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed. So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family. Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behooves us to be in all obedience, according to the apostle's precept, subject to magistrates, and princes, and powers; Titus 3:1 but within the limits of discipline, so long as we keep ourselves separate from idolatry. For it is for this reason, too, that that example of the three brethren has forerun us, who, in other respects obedient toward king Nebuchodonosor rejected with all constancy the honour to his image, Daniel 2-3 proving that whatever is extolled beyond the measure of human honour, unto the resemblance of divine sublimity, is idolatry. So too, Daniel, in all other points submissive to Darius, remained in his duty so long as it was free from danger to his religion; Daniel vi for, to avoid undergoing that danger, he feared the royal lions no more than they the royal fires. Let, therefore, them who have no light, light their lamps daily; let them over whom the fires of hell are imminent, affix to their posts, laurels doomed presently to burn: to them the testimonies of darkness and the omens of their penalties are suitable. You are a light of the world, and a tree ever green. If you have renounced temples, make not your own gate a temple. I have said too little. If you have renounced stews, clothe not your own house with the appearance of a new brothel. |
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| 35. Irenaeus, Refutation of All Heresies, 7.29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix, Found in books: Del Lucchese (2019) 154 |
36. Tertullian, Apology, 1.1, 5.6, 7.1, 9.1-9.12, 23.14, 35.9, 39.11-39.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Dijkstra and Raschle (2020) 193; König (2012) 297; O, Daly (2020) 51; Rizzi (2010) 135; Stanton (2021) 182| 1.1. 5.6. accusatoribus damnatione, et quidem tetriore. Quales ergo leges istae quas adversus nos soli exercent impii, iniusti, turpes, truces, vani, dementes? quas Traianus ex parte frustratus est vetando inquiri Christianos, quas nullus Hadrianus, quamquam omnium curiositatum explorator, nullus Vespasianus, quamquam Iudaeorum debellator, nullus Pius, nullus verus inpressit. 7.1. credere, qui non eruistis. 9.1. quod forsitan et de nobis credidistis. 9.2. id ipsum munus illi proconsuli functa est. Sed et nunc in occulto perseveratur hoc sacrum facinus. 9.3. mutat. Cum propriis filiis Saturnus non pepercit, extraneis utique non parcendo perseverabat, quos quidem ipsi parentes sui offerebant et libentes respondebant et infantibus blandiebantur, ne lacrimantes immolarentur. 9.4. differt. Maior aetas apud Gallos Mercurio prosecatur. Remitto fabulas Tauricas theatris suis. 9.5. Ecce in illa religiosissima urbe Aeneadarum piorum est Iupiter quidam quem ludis suis humano sanguine proluunt. Sed bestiarii, inquitis. Hoc, opinor, minus quam hominis? An hoc turpius, quod mali hominis? certe tamen de homicidio funditur. O Iovem Christianum et solum patris filium de crudelitate! Sed quoniam de infanticidio nihil interest sacro an arbitrio perpetretur, licet parricidium homicidio intersit, convertar ad populum. 9.6. 9.7. maior optaverit. Nobis vero semel homicidio interdicto etiam conceptum utero, dum adhuc sanguis in hominem delibatur, dissolvere non licet. Homicidii festinatio est prohibere nasci, nec refert natam quis eripiat animam an nascentem disturbet. Homo est et qui est futurus; etiam fructus omnis iam in semine est. 9.8. 9.9. quemque a suis comedi. Longe excurro. 9.10. comitiali morbo medentes auferunt, ubi sunt? Item illi qui de arena ferinis obsoniis coet, qui de apro, qui de cervo petunt? Aper ille quem cruentavit, conluctando detersit. Cervus ille in gladiatoris sanguine iacuit. Ipsorum ursorum alvei appetuntur cruditantes adhuc de visceribus humanis. 9.11. proinde ab homine caro pasta de homine. Haec qui editis, quantum abestis a conviviis Christianorum? Minus autem et illi faciunt qui libidine fera humanis membris inhiant, quia vivos vorant? minus humano sanguine ad spurcitiam consecrantur, quia futurum sanguinem lambunt? Non edunt infantes plane, sed magis puberes. 9.12. 23.14. 35.9. 39.11. 39.12. liberorum causa et alibi creandorum, nescio quidem an invitas. Quid enim de castitate curarent, quam mariti tam facile donaverant? O sapientiae Atticae, o Romanae gravitatis exemplum: lenones philosophus et censor! | |
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| 37. Athenagoras, Apology Or Embassy For The Christians, 13.1, 26.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix •felix, m. minucius Found in books: Berglund Crostini and Kelhoffer (2022) 396; Dijkstra and Raschle (2020) 193 |
| 38. Hippolytus, Refutation of All Heresies, 1.17.6, 7.29 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix •minucius felix, Found in books: Del Lucchese (2019) 154; Lampe (2003) 369 |
| 39. Hermas, Similitudes, 9.16.5, 9.25.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 352, 354 |
40. Justin, First Apology, 65 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 369 | 65. But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. |
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| 41. Palestinian Talmud, Megillah, 3.7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •minucius felix Found in books: Schremer (2010) 163 |
| 42. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Binder (2012) 119 |
| 43. Palestinian Talmud, Berachot, 7.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •minucius felix Found in books: Schremer (2010) 163 |
| 44. Anon., Sifre Deuteronomy, 323, 322 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010) 163 |
| 45. Clement of Alexandria, Exhortation To The Greeks, 4.42, 4.47 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix, christian apologist Found in books: Rizzi (2010) 135 |
| 46. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: König (2012) 297 |
| 47. Minucius Felix, Octavius, 2.3-2.4, 9.2, 9.6-9.7, 10.2, 17.7-17.9, 20.1, 27.2, 27.4, 28.3, 30.5, 34.2-34.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022) 396; Del Lucchese (2019) 154; Dijkstra and Raschle (2020) 193; Humfress (2007) 187; Mueller (2002) 92; O, Daly (2020) 47, 48; Rizzi (2010) 129, 135; Stanton (2021) 182 |
48. Justin, Second Apology, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •minucius felix Found in books: Lampe (2003) 352 | 2. A certain woman lived with an intemperate husband; she herself, too, having formerly been intemperate. But when she came to the knowledge of the teachings of Christ she became sober-minded, and endeavoured to persuade her husband likewise to be temperate, citing the teaching of Christ, and assuring him that there shall be punishment in eternal fire inflicted upon those who do not live temperately and conformably to right reason. But he, continuing in the same excesses, alienated his wife from him by his actions. For she, considering it wicked to live any longer as a wife with a husband who sought in every way means of indulging in pleasure contrary to the law of nature, and in violation of what is right, wished to be divorced from him. And when she was overpersuaded by her friends, who advised her still to continue with him, in the idea that some time or other her husband might give hope of amendment, she did violence to her own feeling and remained with him. But when her husband had gone into Alexandria, and was reported to be conducting himself worse than ever, she - that she might not, by continuing in matrimonial connection with him, and by sharing his table and his bed, become a partaker also in his wickednesses and impieties - gave him what you call a bill of divorce, and was separated from him. But this noble husband of hers - while he ought to have been rejoicing that those actions which formerly she unhesitatingly committed with the servants and hirelings, when she delighted in drunkenness and every vice, she had now given up, and desired that he too should give up the same - when she had gone from him without his desire, brought an accusation against her, affirming that she was a Christian. And she presented a paper to you, the Emperor, a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.]}-- requesting that first she be permitted to arrange her affairs, and afterwards to make her defense against the accusation, when her affairs were set in order. And this you granted. And her quondam husband, since he was now no longer able to prosecute her, directed his assaults against a man, Ptolem us, whom Urbicus punished, and who had been her teacher in the Christian doctrines. And this he did in the following way. He persuaded a centurion - who had cast Ptolem us into prison, and who was friendly to himself - to take Ptolem us and interrogate him on this sole point: whether he were a Christian? And Ptolem us, being a lover of truth, and not of a deceitful or false disposition, when he confessed himself to be a Christian, was bound by the centurion, and for a long time punished in the prison And, at last, when the man came to Urbicus, he was asked this one question only: whether he was a Christian? And again, being conscious of his duty, and the nobility of it through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself, or he shrinks from confession because he is conscious of his own unworthiness or alienation from it, neither of which cases is that of the true Christian. And when Urbicus ordered him to be led away to punishment, one Lucius, who was also himself a Christian, seeing the unreasonable judgment that had thus been given, said to Urbicus: What is the ground of this judgment? Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? This judgment of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the son of C sar, nor the sacred senate. And he said nothing else in answer to Lucius than this: You also seem to me to be such an one. And when Lucius answered, Most certainly I am, he again ordered him also to be led away. And he professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens. And still a third having come forward, was condemned to be punished. |
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| 49. Lactantius, Epitome Divinarum Institutionum, 1.11.55, 1.15.1-1.15.3, 1.15.7-1.15.12, 2.16.3, 4.27.17, 22.10-22.12, 24.2-24.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •minucius felix •minucius felix, Found in books: Berglund Crostini and Kelhoffer (2022) 291; Del Lucchese (2019) 188 |
| 50. Lactantius, Divine Institutes, 1.1.10, 1.11.55, 1.15.1-1.15.3, 1.15.7-1.15.12, 2.7.21, 2.16.3, 4.27.17, 5.1.15, 5.1.21-5.1.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •minucius felix •minucius felix (christian apologist) Found in books: Berglund Crostini and Kelhoffer (2022) 291; Humfress (2007) 186, 187; Mueller (2002) 92; O, Daly (2020) 52, 53 |
| 51. Lactantius, Deaths of The Persecutors, 1.7, 10.1-10.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •minucius felix, •felix, m. minucius Found in books: Bay (2022) 63; Dijkstra and Raschle (2020) 200 |
| 52. Cyprian, Letters To Jovian, 69.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix Found in books: Humfress (2007) 187 |
| 53. Arnobius, Against The Gentiles, 1.39, 1.58-1.59, 3.1, 3.29-3.44, 6.1, 7.1-7.31, 7.38-7.40 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •minucius felix •felix, m. minucius •minucius felix (christian apologist) Found in books: Berglund Crostini and Kelhoffer (2022) 396; Dijkstra and Raschle (2020) 200; Mueller (2002) 92; O, Daly (2020) 46, 47, 49, 50, 52 |
| 54. Athanasius, Life of Anthony, 91, 90 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rizzi (2010) 135 |
| 55. Origen, Exhortation To Martyrdom, 45 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •felix, m. minucius Found in books: Dijkstra and Raschle (2020) 193 |
56. Eusebius of Caesarea, Life of Constantine, 1.28-1.31 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •minucius felix Found in books: Brodd and Reed (2011) 160 | 1.28. Accordingly he called on him with earnest prayer and supplications that he would reveal to him who he was, and stretch forth his right hand to help him in his present difficulties. And while he was thus praying with fervent entreaty, a most marvelous sign appeared to him from heaven, the account of which it might have been hard to believe had it been related by any other person. But since the victorious emperor himself long afterwards declared it to the writer of this history, when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could hesitate to accredit the relation, especially since the testimony of after-time has established its truth? He said that about noon, when the day was already beginning to decline, he saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and bearing the inscription, Conquer by this . At this sight he himself was struck with amazement, and his whole army also, which followed him on this expedition, and witnessed the miracle. intensest reality the vision of the words, so that for the moment he was living in the intensest reality of such a vision. His mind had just that intense activity to which such a thing is possible or actual. It is like Goethe's famous meeting of his own self. It is that genius power for the realistic representation of ideal things. This is not the same exactly as "hallucination," or even "imagination." The hallucination probably came later when Constantine gradually represented to himself and finally to Eusebius the vivid idea with its slight ground, as an objective reality,—a common phenomenon. When the emperor went to sleep, his brain molecules vibrating to the forms of his late intense thought, he inevitably dreamed, and dreaming naturally confirmed his thought. This does not say that the suggestive form seen, or the idea itself, and the direction of the dream itself, were not providential and the work of the Holy Spirit, for they were, and were special in character, and so miraculous (or why do ideas come?); but it is to be feared that Constantine's own spirit or something else furnished some of the later details. There is a slight difference of authority as to when and where the vision took place. The panegyrist seems to make it before leaving Gaul, and Malalas is inaccurate as usual in having it happen in a war against the barbarians. For farther discussion of the subject see monographs under Literature in the Prolegomena, especially under the names: Baring, Du Voisin, Fabricius, Girault, Heumann, Jacutius Mamachi, Molinet, St. Victor, Suhr, Toderini, Weidener, Wernsdorf, Woltereck. The most concise, clear, and admirable supporter of the account of Eusebius, or rather Constantine, as it stands, is Newman, Miracles (Lond. 1875), 271-286.}-- 1.29. He said, moreover, that he doubted within himself what the import of this apparition could be. And while he continued to ponder and reason on its meaning, night suddenly came on; then in his sleep the Christ of God appeared to him with the same sign which he had seen in the heavens, and commanded him to make a likeness of that sign which he had seen in the heavens, and to use it as a safeguard in all engagements with his enemies. 1.30. At dawn of day he arose, and communicated the marvel to his friends: and then, calling together the workers in gold and precious stones, he sat in the midst of them, and described to them the figure of the sign he had seen, bidding them represent it in gold and precious stones. And this representation I myself have had an opportunity of seeing. 1.31. Now it was made in the following manner. A long spear, overlaid with gold, formed the figure of the cross by means of a transverse bar laid over it. On the top of the whole was fixed a wreath of gold and precious stones; and within this, the symbol of the Saviour's name, two letters indicating the name of Christ by means of its initial characters, the letter P being intersected by X in its centre: and these letters the emperor was in the habit of wearing on his helmet at a later period. From the cross-bar of the spear was suspended a cloth, a royal piece, covered with a profuse embroidery of most brilliant precious stones; and which, being also richly interlaced with gold, presented an indescribable degree of beauty to the beholder. This banner was of a square form, and the upright staff, whose lower section was of great length, bore a golden half-length portrait of the pious emperor and his children on its upper part, beneath the trophy of the cross, and immediately above the embroidered banner. The emperor constantly made use of this sign of salvation as a safeguard against every adverse and hostile power, and commanded that others similar to it should be carried at the head of all his armies. |
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| 57. Eusebius of Caesarea, Preparation For The Gospel, 4.9-4.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •felix, m. minucius Found in books: Dijkstra and Raschle (2020) 200 |
58. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •minucius felix Found in books: Schremer (2010) 163| 69b. אין ישיבה בעזרה אלא למלכי בית דוד בלבד שנאמר (דברי הימים א יז, טז) ויבא המלך דוד וישב לפני ה' כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים,והיכא איתמר דרב חסדא אהא מיתיבי דתניא היכן קורין בו בעזרה ראב"י אומר בהר הבית שנאמר (נחמיה ח, ג) ויקרא בו לפני הרחוב אשר לפני שער המים ואמר רב חסדא בעזרת נשים,(נחמיה ח, ו) ויברך עזרא את ה' האלהים הגדול מאי גדול אמר רב יוסף אמר רב שגדלו בשם המפורש רב גידל אמר (דברי הימים א טז, לו) ברוך ה' אלהי ישראל מן העולם ועד העולם,אמר ליה אביי לרב דימי ודילמא שגידלו בשם המפורש א"ל אין אומרים שם המפורש בגבולים,ולא והכתיב (נחמיה ח, ד) ויעמוד עזרא הסופר על מגדל עץ אשר עשו לדבר ואמר רב גידל שגדלו בשם המפורש הוראת שעה היתה,(נחמיה ט, ד) ויצעקו אל ה' אלהים בקול גדול מאי אמור אמר רב ואיתימא ר' יוחנן בייא בייא היינו האי דאחרביה למקדשא וקליה להיכליה וקטלינהו לכולהו צדיקי ואגלינהו לישראל מארעהון ועדיין מרקד בינן כלום יהבתיה לן אלא לקבולי ביה אגרא לא איהו בעינן ולא אגריה בעינן,נפל להו פיתקא מרקיעא דהוה כתב בה אמת,אמר רב חנינא שמע מינה חותמו של הקב"ה אמת,אותיבו בתעניתא תלתא יומין ותלתא לילואתא מסרוהו ניהליהו נפק אתא כי גוריא דנורא מבית קדשי הקדשים אמר להו נביא לישראל היינו יצרא דעבודת כוכבים שנאמר (זכריה ה, ח) ויאמר זאת הרשעה,בהדי דתפסוה ליה אשתמיט ביניתא ממזייא ורמא קלא ואזל קליה ארבע מאה פרסי אמרו היכי נעביד דילמא חס ושלום מרחמי עליה מן שמיא אמר להו נביא שדיוהו בדודא דאברא וחפיוהו לפומיה באברא דאברא משאב שאיב קלא שנאמר (זכריה ה, ח) ויאמר זאת הרשעה וישלך אותה אל תוך האיפה וישלך את אבן העופרת אל פיה,אמרו הואיל ועת רצון הוא נבעי רחמי איצרא דעבירה בעו רחמי ואמסר בידייהו,אמר להו חזו דאי קטליתו ליה לההוא כליא עלמא חבשוהו תלתא יומי ובעו ביעתא בת יומא בכל ארץ ישראל ולא אשתכח אמרי היכי נעביד נקטליה כליא עלמא ניבעי רחמי אפלגא פלגא ברקיעא לא יהבי כחלינהו לעיניה ושבקוהו ואהני דלא מיגרי ביה לאיניש בקריבתה,במערבא מתנו הכי רב גידל אמר גדול שגדלו בשם המפורש ורב מתנא אמר (נחמיה ט, לב) האל הגדול הגבור והנורא,והא דרב מתנא מטייא לדרבי יהושע בן לוי דאמר רבי יהושע בן לוי למה נקרא שמן אנשי כנסת הגדולה שהחזירו עטרה ליושנה אתא משה אמר (דברים י, יז) האל הגדול הגבור והנורא אתא ירמיה ואמר נכרים מקרקרין בהיכלו איה נוראותיו לא אמר נורא אתא דניאל אמר נכרים משתעבדים בבניו איה גבורותיו לא אמר גבור,אתו אינהו ואמרו אדרבה זו היא גבורת גבורתו שכובש את יצרו שנותן ארך אפים לרשעים ואלו הן נוראותיו שאלמלא מוראו של הקב"ה היאך אומה אחת יכולה להתקיים בין האומות,ורבנן היכי עבדי הכי ועקרי תקנתא דתקין משה אמר רבי אלעזר מתוך שיודעין בהקב"ה שאמתי הוא לפיכך לא כיזבו בו,וקורא אחרי מות ואך בעשור ורמינהי מדלגין בנביא ואין מדלגין בתורה,לא קשיא כאן בכדי שיפסיק התורגמן כאן בכדי שלא יפסיק התורגמן,והא עלה קתני מדלגין בנביא ואין מדלגין בתורה ועד כמה מדלג בכדי שלא יפסיק התורגמן הא בתורה כלל כלל לא,אמר אביי לא קשיא כאן בענין אחד כאן בשני ענינין,והתניא מדלגין בתורה בענין אחד ובנביא בשני ענינין כאן וכאן בכדי שלא יפסיק התורגמן ואין מדלגין מנביא לנביא ובנביא של שנים עשר מדלגין | 69b. b Sitting in the /b Temple b courtyard is /b permitted b only for kings of the House of David, as it is stated: “Then King David went in and sat before the Lord” /b (I Chronicles 17:16)? How, then, could the High Priest have been sitting? The Gemara explains: b As Rav Ḥisda said /b in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but b in the women’s courtyard. Here, too, /b the reading was b in the women’s courtyard, /b where it is permitted to sit.,§ The Gemara clarifies: b And where was /b this statement b of Rav Ḥisda /b originally b stated? /b It was stated b in relation to the following: /b The Sages b raised an objection /b based on that b which was taught /b in a i baraita /i : b Where did they read /b the Torah scroll in fulfillment of the mitzva of assembly, in which the Torah is publicly read on the i Sukkot /i following the Sabbatical Year? It was read b in the /b Temple b courtyard. Rabbi Eliezer ben Ya’akov says: /b It is read b on the Temple Mount, as it is stated /b concerning the public reading performed by Ezra: b “And he read from it before the wide road that was before the Gate of the Water” /b (Nehemiah 8:3). b And Rav Ḥisda said: /b The courtyard referred to by the first i tanna /i is b the women’s courtyard. /b ,Apropos the verse in Nehemiah, the Gemara interprets an adjacent verse homiletically. It is stated: b “And Ezra blessed the Lord, the great God” /b (Nehemiah 8:6). The Gemara asks: b What is /b the meaning of b “great” /b here? b Rav Yosef said /b that b Rav said: /b It means b that he ascribed greatness to Him by /b enunciating God’s b explicit name. Rav Giddel said: /b He established that one should say at the conclusion of every blessing: b “Blessed be the Lord, God of Israel, from eternity to eternity” /b (I Chronicles 16:36)., b Abaye said to Rav Dimi: /b Why does Rav Giddel interpret it this way? b Perhaps /b the meaning of “great” is b that he ascribed greatness to Him by /b enunciating God’s b explicit name? /b Rav Dimi b said to him: The explicit name may not be enunciated in the provinces, /b i.e., outside the Temple courtyard.,The Gemara asks: b And /b is this really b not /b permitted? b Isn’t it written: “And Ezra the Scribe stood upon a pulpit of wood, which they had made for the purpose... /b and Ezra blessed the Lord, the great God” (Nehemiah 8:4-6); b and Rav Giddel said: /b “Great” in this verse means b that he ascribed greatness to Him by /b enunciating God’s b explicit name. /b Since this event took place outside the Temple (see Nehemiah 8:3), it suggests that God’s explicit name may indeed be enunciated outside the Temple. The Gemara answers: That cannot be proven from here because the permission to use God’s explicit name in that context b was a provisional edict /b issued in exigent circumstances, since the people had uniquely come together in a prayerful commitment to God.,The Gemara recounts the event described in the verses: The verse states: b And they cried with a loud voice to the Lord /b their b God /b (Nehemiah 9:4). b What was said? Rav said, and some say /b it was b Rabbi Yoḥa /b who said: b Woe, woe. It is this, /b i.e., the evil inclination for idol worship, b that destroyed the Temple, and burned its Sanctuary, and murdered all the righteous ones, and caused the Jewish people to be exiled from their land. And it still dances among us, /b i.e., it still affects us. b Didn’t You give it to us solely for the purpose of /b our b receiving reward /b for overcoming it? b We do not want it, and we do not want its reward. /b We are prepared to forgo the potential rewards for overcoming the evil inclination as long as it departs from us.,In response to their prayer b a note fell to them from the heavens upon which was written: Truth, /b indicating that God accepted their request.,The Gemara makes a parenthetical observation. b Rav Ḥanina said: Learn from this /b that b the seal of the Holy One, Blessed be He, is truth. /b ,In response to the indication of divine acceptance, b they observed a fast for three days and three nights, and He delivered /b the evil inclination b to them. A form of a fiery lion cub came forth from the chamber of the Holy of Holies. /b Zechariah b the prophet said to the Jewish people: This is the /b evil b inclination for idol worship, as it is stated /b in the verse that refers to this event: b “And he said: This is the evil one” /b (Zechariah 5:8). The use of the word “this” indicates that the evil inclination was perceived in a physical form., b When they caught hold of it one of its hairs fell, and it let out a shriek /b of pain b that was heard for four hundred parasangs. They said: What /b should b we do /b to kill it? b Perhaps, Heaven forfend, they will have mercy upon him from Heaven, /b since it cries out so much. b The prophet said to them: Throw it into a container /b made b of lead and seal the opening with lead, since lead absorbs sound. As it is stated: “And he said: This is the evil one. And he cast it down into the midst of the measure, and he cast a stone of lead upon its opening” /b (Zechariah 5:8). They followed this advice and were freed of the evil inclination for idol worship.,When they saw that the evil inclination for idol worship was delivered into their hands as they requested, the Sages b said: Since it is an auspicious time, let us pray also concerning the /b evil b inclination for sin /b in the area of sexual relationships. b They prayed, and it was /b also b delivered into their hands. /b ,Zechariah the prophet b said to them: See /b and understand b that if you kill /b this evil inclination b the world will be destroyed /b because as a result there will also no longer be any desire to procreate. They followed his warning, and instead of killing the evil inclination b they imprisoned it for three days. /b At that time, people b searched for a fresh egg throughout all of Eretz Yisrael and could not find /b one. Since the inclination to reproduce was quashed, the chickens stopped laying eggs. b They said: What /b should b we do? /b If b we kill it, the world will be destroyed. /b If b we pray for half, /b i.e., that only half its power be annulled, nothing will be achieved because b Heaven does not grant half /b gifts, only whole gifts. What did they do? b They gouged /b out b its eyes, /b effectively limiting its power, b and set it free. And /b this b was effective /b to the extent b that a person is no /b longer b aroused to /b commit incest with b his /b close b relatives. /b ,The Gemara returns to its discussion of the verse in Nehemiah cited above: b In the West, /b i.e., Eretz Yisrael, b they taught /b the debate concerning the verse “the Lord, the great God” b as follows: Rav Giddel said: “Great” /b means b that he ascribed greatness to Him by /b enunciating God’s b explicit name. And Rav Mattana said: /b They reinserted the following appellations of God into their prayers: b “The great, the mighty, and the awesome God” /b (Nehemiah 9:32).,The Gemara comments: b This /b interpretation that b Rav Mattana /b said b leans to, /b i.e., is consot with, the exposition b of Rabbi Yehoshua ben Levi. As Rabbi Yehoshua ben Levi said: Why are /b the Sages of those generations b called the members of the Great Assembly? /b It is b because they returned the crown /b of the Holy One, Blessed be He, b to its former /b glory. How so? b Moses came /b and b said /b in his prayer: b “The great, the mighty, and the awesomeGod” /b (Deuteronomy 10:17). b Jeremiah /b the prophet b came and said: Gentiles, /b i.e., the minions of Nebuchadnezzar, b are carousing in His sanctuary; where is His awesomeness? /b Therefore, b he did not say awesome /b in his prayer: “The great God, the mighty Lord of Hosts, is His name” (Jeremiah 32:18). b Daniel came /b and b said: Gentiles are enslaving His children; where is His might? /b Therefore b he did not say mighty /b in his prayer: “The great and awesome God” (Daniel 9:4).,The members of the Great Assembly b came and said: On the contrary, this is the might of His might, /b i.e., this is the fullest expression of it, b that He conquers His inclination /b in b that He exercises patience toward the wicked. /b God’s anger is flared by the gentile nations’ enslavement of His people, yet He expresses tremendous might by suppressing His anger and holding back from punishing them immediately. Therefore, it is still appropriate to refer to God as mighty. b And these /b acts also express b His awesomeness: Were it not for the awesomeness of the Holy One, Blessed be He, how could one people, /b i.e., the Jewish people, who are alone and hated by the gentile nations, b survive among the nations? /b ,The Gemara asks: b And the Rabbis, /b i.e., Jeremiah and Daniel, b how could they do this and uproot an ordice instituted by Moses, /b the greatest teacher, who instituted the mention of these attributes in prayer? b Rabbi Elazar said: /b They did so b because they knew of the Holy One Blessed be He, that He is truthful /b and hates a lie. b Consequently, they did not speak falsely about Him. /b Since they did not perceive His attributes of might and awesomeness, they did not refer to them; therefore, they cannot be criticized for doing so.,§ It was taught in the mishna: b And he reads /b from the scroll the Torah portion beginning with the verse: b “After the death” /b (Leviticus 16:1), b and /b the portion beginning with the verse: b “But on the tenth” /b (Leviticus 23:26). Although both of these portions appear in the book of Leviticus, they are not adjacent to one another. Perforce, the High Priest skipped the sections in between the two portions. The Gemara b raises a contradiction: /b It is taught in a mishna in tractate i Megilla /i : b One /b may b skip /b sections when reading the i haftara /i b in the Prophets, but one /b may b not skip /b sections when reading b in the Torah. /b ,The Gemara answers: b This is not difficult: There, /b in the mishna in tractate i Megilla /i that teaches that one may not skip, the intention is that one should not skip if the sections are so far apart from one another that the delay caused by doing so will be b of such length that the translator /b who recites the Aramaic translation b will conclude /b his translation before the next section is reached. In that case, the community would have to remain in silence while waiting for the next section to be reached, which is considered disrespectful of the community’s honor. b Here, /b in the case of the mishna, where it is permitted to skip, the delay caused is b of such /b short b length that the translator will /b still b not conclude /b his translation before the new section is reached.,The Gemara challenges this resolution: b But it was taught concerning this /b statement in the continuation of that mishna: b One /b may b skip /b sections when reading b in the Prophets, and one /b may b not skip /b sections when reading b in the Torah. And how much /b may b one skip? /b One may skip b when the /b section skipped is b of /b such short b length that /b when the furling of the scroll is completed b the translator will /b still b not have concluded /b his translation. The i baraita /i implies that the qualification for the length of the section that may be skipped applies only to reading the Prophets, b but /b when reading b the Torah, /b one may b not /b skip b at all. /b The Gemara’s resolution is therefore refuted.,The Gemara offers a different resolution. b Abaye said: This is not difficult. Here, /b in the case of the mishna here, where it is permitted to skip, it is referring to when both sections b pertain to a single topic, /b and therefore the listeners will be unaware that sections were skipped. b There, /b in the mishna in tractate i Megilla /i , which teaches that one may not skip, it is referring to when the two sections b pertain to two /b different b topics. /b , b As it was taught /b in a i baraita /i : b One /b may b skip /b sections when reading b in the Torah /b when both sections read b pertain to one topic, and in the Prophets /b one may skip from one section to another even if they b pertain to two /b different b topics. /b Both b here and there, /b one may skip only b when /b the section skipped is b of such /b short b length that /b when furling is completed b the translator will /b still b not have concluded /b his translation. But b one /b may b not skip from one /b book of the b Prophets to another /b book of the b Prophets /b even if both pertain to the same topic, and even if the gap between them is short. However, b among the /b books of the b Twelve Prophets one may skip, /b as the twelve are considered one book for these purposes. |
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| 59. Cyprian, Letters, 69.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix Found in books: Humfress (2007) 187 |
| 60. Cyprian, Letters, 69.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix Found in books: Humfress (2007) 187 |
| 61. Cyprian, Letters, 69.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix Found in books: Humfress (2007) 187 |
| 62. Cyprian, Letters, 69.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix Found in books: Humfress (2007) 187 |
63. Origen, Against Celsus, 8.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •minucius felix Found in books: Berglund Crostini and Kelhoffer (2022) 396 | 8.17. Celsus then proceeds to say that we shrink from raising altars, statues, and temples; and this, he thinks, has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society. He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, The odours are the prayers of saints; and by the Psalmist, Let my prayer come up before You as incense. And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate the First-born of all creation, who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: the image of the invisible God, God the Only-begotten. And again, they who put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that has created him, in taking upon them the image of Him who has created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, while others make inferior statues, and others, again, are inferior to the second-rate artists - so that, taking all together, there is a wide difference in the execution of statues and pictures - in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, My Father is in Me. |
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64. Eusebius of Caesarea, Ecclesiastical History, 2.16, 2.24, 7.11.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Dijkstra and Raschle (2020) 200; Rizzi (2010) 129 | 7.11.7. 'I have reasoned verbally with you concerning the clemency which our rulers have shown to you; for they have given you the opportunity to save yourselves, if you will turn to that which is according to nature, and worship the gods that preserve their empire, and forget those that are contrary to nature. What then do you say to this? For I do not think that you will be ungrateful for their kindness, since they would turn you to a better course.' |
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65. Augustine, The City of God, 4.26, 8.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •minucius felix (christian apologist) Found in books: Mueller (2002) 92 | 4.26. But, says Cicero, Homer invented these things, and transferred things human to the gods: I would rather transfer things divine to us. The poet, by ascribing such crimes to the gods, has justly displeased the grave man. Why, then, are the scenic plays, where these crimes are habitually spoken of, acted, exhibited, in honor of the gods, reckoned among things divine by the most learned men? Cicero should exclaim, not against the inventions of the poets, but against the customs of the ancients. Would not they have exclaimed in reply, What have we done? The gods themselves have loudly demanded that these plays should be exhibited in their honor, have fiercely exacted them, have menaced destruction unless this was performed, have avenged its neglect with great severity, and have manifested pleasure at the reparation of such neglect. Among their virtuous and wonderful deeds the following is related. It was announced in a dream to Titus Latinius, a Roman rustic, that he should go to the senate and tell them to recommence the games of Rome, because on the first day of their celebration a condemned criminal had been led to punishment in sight of the people, an incident so sad as to disturb the gods who were seeking amusement from the games. And when the peasant who had received this intimation was afraid on the following day to deliver it to the senate, it was renewed next night in a severer form: he lost his son, because of his neglect. On the third night he was warned that a yet graver punishment was impending, if he should still refuse obedience. When even thus he did not dare to obey, he fell into a virulent and horrible disease. But then, on the advice of his friends, he gave information to the magistrates, and was carried in a litter into the senate, and having, on declaring his dream, immediately recovered strength, went away on his own feet whole. The senate, amazed at so great a miracle, decreed that the games should be renewed at fourfold cost. What sensible man does not see that men, being put upon by maligt demons, from whose domination nothing save the grace of God through Jesus Christ our Lord sets free, have been compelled by force to exhibit to such gods as these, plays which, if well advised, they should condemn as shameful? Certain it is that in these plays the poetic crimes of the gods are celebrated, yet they are plays which were re-established by decree of the senate, under compulsion of the gods. In these plays the most shameless actors celebrated Jupiter as the corrupter of chastity, and thus gave him pleasure. If that was a fiction, he would have been moved to anger; but if he was delighted with the representation of his crimes, even although fabulous, then, when he happened to be worshipped, who but the devil could be served? Is it so that he could found, extend, and preserve the Roman empire, who was more vile than any Roman man whatever, to whom such things were displeasing? Could he give felicity who was so infelicitously worshipped, and who, unless he should be thus worshipped, was yet more infelicitously provoked to anger? 8.13. Therefore, although in many other important respects they differ from us, nevertheless with respect to this particular point of difference, which I have just stated, as it is one of great moment, and the question on hand concerns it, I will first ask them to what gods they think that sacred rites are to be performed - to the good or to the bad, or to both the good and the bad? But we have the opinion of Plato affirming that all the gods are good, and that there is not one of the gods bad. It follows, therefore, that these are to be performed to the good, for then they are performed to gods; for if they are not good, neither are they gods. Now, if this be the case (for what else ought we to believe concerning the gods?), certainly it explodes the opinion that the bad gods are to be propitiated by sacred rites in order that they may not harm us, but the good gods are to be invoked in order that they may assist us. For there are no bad gods, and it is to the good that, as they say, the due honor of such rites is to be paid. of what character, then, are those gods who love scenic displays, even demanding that a place be given them among divine things, and that they be exhibited in their honor? The power of these gods proves that they exist, but their liking such things proves that they are bad. For it is well-known what Plato's opinion was concerning scenic plays. He thinks that the poets themselves, because they have composed songs so unworthy of the majesty and goodness of the gods, ought to be banished from the state. of what character, therefore, are those gods who contend with Plato himself about those scenic plays? He does not suffer the gods to be defamed by false crimes; the gods command those same crimes to be celebrated in their own honor. In fine, when they ordered these plays to be inaugurated, they not only demanded base things, but also did cruel things, taking from Titus Latinius his son, and sending a disease upon him because he had refused to obey them, which they removed when he had fulfilled their commands. Plato, however, bad though they were, did not think they were to be feared; but, holding to his opinion with the utmost firmness and constancy, does not hesitate to remove from a well-ordered state all the sacrilegious follies of the poets, with which these gods are delighted because they themselves are impure. But Labeo places this same Plato (as I have mentioned already in the second book ) among the demi-gods. Now Labeo thinks that the bad deities are to be propitiated with bloody victims, and by fasts accompanied with the same, but the good deities with plays, and all other things which are associated with joyfulness. How comes it, then, that the demi-god Plato so persistently dares to take away those pleasures, because he deems them base, not from the demi-gods but from the gods, and these the good gods? And, moreover, those very gods themselves do certainly refute the opinion of Labeo, for they showed themselves in the case of Latinius to be not only wanton and sportive, but also cruel and terrible. Let the Platonists, therefore, explain these things to us, since, following the opinion of their master, they think that all the gods are good and honorable, and friendly to the virtues of the wise, holding it unlawful to think otherwise concerning any of the gods. We will explain it, say they. Let us then attentively listen to them. |
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| 66. Macrobius, Saturnalia, 1.11.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •minucius felix (christian apologist) Found in books: Mueller (2002) 92 |
| 67. Macrobius, Saturnalia, 1.11.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •minucius felix (christian apologist) Found in books: Mueller (2002) 92 |
| 68. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •minucius felix, christian apologist Found in books: Rizzi (2010) 135 |
| 69. Jerome, On Illustrious Men, 58, 99, 8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rizzi (2010) 129 |
| 70. Jerome, Letters, 52.2, 58.10.2, 60.10, 70.4-70.5 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Humfress (2007) 187; Lampe (2003) 342; O, Daly (2020) 52, 53; van , t Westeinde (2021) 114 |
| 71. Jerome, Letters, 58.10.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •minucius felix Found in books: O, Daly (2020) 52, 53 |
| 72. Jerome, Letters, 58.10.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •minucius felix Found in books: O, Daly (2020) 52, 53 |
| 73. Eudocia Empress Consort of Theodosius Ii Emperor of The East, De Martyrio Sancti Cypriani, 1.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •felix, m. minucius Found in books: Dijkstra and Raschle (2020) 200 |
74. Sozomenus, Ecclesiastical History, 4.9 Tagged with subjects: •minucius felix Found in books: Humfress (2007) 186 | 4.9. The emperor was extremely urgent to convene a council in Milan, yet few of the Eastern bishops repaired there; some, it appears, excused themselves from attendance under the plea of illness; others, on account of the length and difficulties of the journey. There were, however, upwards of three hundred of the Western bishops at the council. The Eastern bishops insisted that Athanasius should be condemned to banishment, and expelled from Alexandria; and the others, either from fear, fraud, or ignorance, assented to the measure. Dionysius, bishop of Alba, the metropolis of Italy, Eusebius, bishop of Vercella in Liguria, Paulinus, bishop of Treves, Rhodanus, and Lucifer, were the only bishops who protested against this decision; and they declared that Athanasius ought not to be condemned on such slight pretexts; and that the evil would not cease with his condemnation; but that those who supported the orthodox doctrines concerning the Godhead would be immediately subjected to a plot. They represented that the whole measure was a scheme concerted by the emperor and the Arians with the view of suppressing the Nicene faith. Their boldness was punished by an edict of immediate banishment, and Hilary was exiled with them. The result too plainly showed for what purpose the council of Milan had been convened. For the councils which were held shortly after at Ariminum and Seleucia were evidently designed to change the doctrines established by the Nic an council, as I shall directly show. Athanasius, being apprised that plots had been formed against him at court, deemed it prudent not to repair to the emperor himself, as he knew that his life would be thereby endangered, nor did he think that it would be of any avail. He, however, selected five of the Egyptian bishops, among whom was Serapion, bishop of Thumis, a prelate distinguished by the wonderful sanctity of his life and the power of his eloquence, and sent them with three presbyters of the Church to the emperor, who was then in the West. They were directed to attempt, if possible, to conciliate the emperor; to reply, if requisite, to the calumnies of the hostile party; and to take such measures as they deemed most advisable for the welfare of the Church and himself. Shortly after they had embarked on their voyage, Athanasius received some letters from the emperor, summoning him to the palace. Athanasius and all the people of the Church were greatly troubled at this command; for they considered that no safety could be enjoyed when acting either in obedience or in disobedience to an emperor of heterodox sentiments. It was, however, determined that he should remain at Alexandria, and the bearer of the letters quitted the city without having effected anything. The following summer, another messenger from the emperor arrived with the governors of the provinces, and he was charged to urge the departure of Athanasius from the city, and to act with hostility against the clergy. When he perceived, however, that the people of the Church were full of courage, and ready to take up arms, he also departed from the city without accomplishing his mission. Not long after, troops, called the Roman legions, which were quartered in Egypt and Libya, marched into Alexandria. As it was reported that Athanasius was concealed in the church known by the name Theonas, the commander of the troops, and Hilary, whom the emperor had again entrusted with the transaction of this affair, caused the doors of the church to be burst open, and thus effected their entrance; but they did not find Athanasius within the walls, although they sought for him everywhere. It is said that he escaped this and many other perils by the Divine interposition; and that God had disclosed this previously; directly as he went out, the soldiers took the doors of the church, and were within a little of seizing him. |
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| 75. Valerius Maximus, Memorable Deeds And Sayings, 1.7.4-1.7.5 Tagged with subjects: •minucius felix (christian apologist) Found in books: Mueller (2002) 92 |
77. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Binder (2012) 121, 145| 6b. מנין שלא יושיט אדם כוס של יין לנזיר ואבר מן החי לבני נח ת"ל (ויקרא יט, יד) ולפני עור לא תתן מכשול והא הכא דכי לא יהבינן ליה שקלי איהו וקעבר משום לפני עור לא תתן מכשול,הב"ע דקאי בתרי עברי נהרא דיקא נמי דקתני לא יושיט ולא קתני לא יתן ש"מ,איבעיא להו נשא ונתן מאי ר' יוחנן אמר נשא ונתן אסור ר"ל אמר נשא ונתן מותר איתיביה רבי יוחנן לריש לקיש אידיהן של עובדי כוכבים נשא ונתן אסורין מאי לאו לפני אידיהן לא אידיהן דוקא,א"ד איתיביה ר"ש בן לקיש לרבי יוחנן אידיהן של עובדי כוכבים נשא ונתן אסור אידיהן אין לפני אידיהן לא תנא אידי ואידי אידיהן קרי ליה,תניא כוותיה דר"ל כשאמרו אסור לשאת ולתת עמהם לא אסרו אלא בדבר המתקיים אבל בדבר שאינו מתקיים לא ואפילו בדבר המתקיים נשא ונתן מותר תני רב זביד בדבי רבי אושעיא דבר שאין מתקיים מוכרין להם אבל אין לוקחין מהם,ההוא מינאה דשדר ליה דינרא קיסרנאה לרבי יהודה נשיאה ביום אידו הוה יתיב ריש לקיש קמיה אמר היכי אעביד אשקליה אזיל ומודה לא אשקליה הויא ליה איבה א"ל ריש לקיש טול וזרוק אותו לבור בפניו אמר כל שכן דהויא ליה איבה כלאחר יד הוא דקאמינא:,להשאילן ולשאול מהן כו': בשלמא להשאילן דקא מרווח להו אבל לשאול מהן מעוטי קא ממעט להו אמר אביי גזרה לשאול מהן אטו להשאילן רבא אמר כולה משום דאזיל ומודה הוא:,להלוותם וללוות מהן: בשלמא להלוותם משום דקא מרווח להו אלא ללוות מהן אמאי אמר אביי גזרה ללוות מהן אטו להלוותם רבא אמר כולה משום דאזיל ומודה הוא:,לפורען ולפרוע מהן כו': בשלמא לפורען משום דקא מרווח להו אלא לפרוע מהן מעוטי ממעט להו אמר אביי גזירה לפרוע מהן אטו לפורען רבא אמר כולה משום דאזיל ומודה הוא,וצריכי דאי תנא לשאת ולתת עמהן משום דקא מרווח להו ואזיל ומודה אבל לשאול מהן דמעוטי קא ממעט להו שפיר דמי,ואי תנא לשאול מהן משום דחשיבא ליה מילתא ואזיל ומודה אבל ללוות מהן צערא בעלמא אית ליה אמר תוב לא הדרי זוזי,ואי תנא ללוות מהן משום דקאמר בעל כרחיה מיפרענא והשתא מיהא אזיל ומודה אבל ליפרע מהן דתו לא הדרי זוזי אימא צערא אית ליה ולא אזיל ומודה צריכא,רבי יהודה אומר נפרעין מהן כו': ולית ליה לרבי יהודה אף על פי שמיצר עכשיו שמח הוא לאחר זמן,והתניא רבי יהודה אומר אשה לא תסוד במועד מפני שניוול הוא לה ומודה ר' יהודה בסיד שיכולה לקפלו במועד שטופלתו במועד אע"פ שמצירה עכשיו שמחה היא לאחר זמן,אר"נ בר יצחק הנח להלכות מועד דכולהו מיצר עכשיו שמחה לאחר זמן רבינא אמר עובד כוכבים לענין פרעון לעולם מיצר,מתניתין דלא כר' יהושע בן קרחה דתניא ריב"ק אומר מלוה בשטר אין נפרעין מהן מלוה על פה נפרעין מהן מפני שהוא כמציל מידם,יתיב רב יוסף אחוריה דר' אבא ויתיב רבי אבא קמיה דרב הונא ויתיב וקאמר הלכתא כרבי יהושע בן קרחה והלכתא כר' יהודה,הלכתא כרבי יהושע הא דאמרן כר' יהודה דתניא הנותן צמר לצבע לצבוע לו אדום וצבעו שחור שחור וצבעו אדום | 6b. b From where /b is it derived b that a person may not extend a cup of wine to a nazirite, /b who is prohibited from drinking wine, b and /b that he may not extend b a limb /b severed b from a living animal to descendants of Noah? The verse states: “And you shall not put a stumbling block before the blind” /b (Leviticus 19:14). b But here, /b in both cases, b if one does not give it to him, he can take it himself, and /b yet the one who provides it to him b transgresses due to /b the prohibition: b “You shall not put a stumbling block before the blind.” /b ,The Gemara answers: b Here we are dealing with /b a case b where they are standing on /b the b two sides /b of b a river, /b and therefore the recipient could not have taken it himself. Since his help was instrumental, the one who conveyed the item has violated the prohibition of putting a stumbling block before the blind. The Gemara adds: The language of the i baraita /i b is also precise, as it teaches: /b A person b may not extend, and it does not teach: One may not give. Learn from /b the usage of the term extend that the i baraita /i is referring to one located on one side of a river, who extends the item to the one on the other side.,§ b A dilemma was raised before /b the Sages: If one ignored the injunction of the mishna and b engaged in business /b with gentiles before their festival, b what /b is the status of the profit that he earned? b Rabbi Yoḥa says: /b If he b engaged in business, /b it is b prohibited /b to derive benefit from his profits. b Reish Lakish says: /b If he b engaged in business, /b it is b permitted /b to derive benefit from his profits. b Rabbi Yoḥa raised an objection to Reish Lakish /b from a i baraita /i : With regard to b the festivals of gentiles, /b if one b engaged in business, /b these profits are b prohibited. What, is it not /b referring to one who engages in business with gentiles b before their festivals? /b Reish Lakish responded: b No, /b the i baraita /i is referring to business conducted b specifically /b during b their festivals. /b , b There are /b those b who say /b that there is a different version of the above exchange. b Rabbi Shimon ben Lakish raised an objection to Rabbi Yoḥa /b from a i baraita /i : With regard to b the festivals of gentiles, /b if one b engaged in business /b these profits are b prohibited. /b Isn’t it correct to infer from the i baraita /i that if the business occurred during b their festivals, yes, /b deriving benefit from the profits is prohibited, but if it took place b before their festivals, no, /b it is not prohibited? Rabbi Yoḥa responded: b No; the i tanna /i calls /b both b this, /b the days before the festival, b and that, /b the festival itself: b Their festivals. /b ,The Gemara notes that it b is taught /b in a i baraita /i b in accordance with /b the opinion b of Reish Lakish: When /b the Sages b said /b that it is b prohibited to engage with /b the gentiles b in business, they prohibited /b it b only in /b the case of b an item that endures. But with regard to an item that does not endure, /b it is b not /b prohibited. b And even with regard to an item that endures, /b if one b did engage in business /b with gentiles, deriving benefit from the profits is b permitted. Rav Zevid taught /b a i baraita /i b from the school of Rabbi Oshaya: /b With regard to b an item that does not endure, one may sell /b it b to them, but one may not buy /b it b from them. /b ,The Gemara relates: There was an incident involving b a certain heretic who sent a Caesarean dinar to Rabbi Yehuda Nesia on the day of /b the heretic’s b festival. /b Rabbi Yehuda Nesia b said /b to b Reish Lakish, /b who b was sitting before him: What shall I do? /b If b I take /b the dinar, b he will go and thank /b his idol for the success of his endeavor, but if b I do not take /b the dinar, b he will harbor enmity /b toward me. b Reish Lakish said to him: Take /b it b and throw it into a pit in the presence of /b the heretic. Rabbi Yehuda Nesia b said: All the more so, /b this will cause b him to harbor enmity /b toward me. Reish Lakish explained: b I said, /b i.e., I meant, b that /b you should throw it b in an unusual manner, /b so that it looks as though the dinar inadvertently fell from your hand into the pit.,§ The mishna teaches that it is prohibited b to lend them /b items b and to borrow /b items b from them /b during the three days preceding their festivals. The Gemara asks: b Granted, /b it is prohibited b to lend /b the items b to them, as /b this b causes them /b to have b a profit. But /b why is it prohibited b to borrow /b the items b from them /b during this period? Doesn’t this serve to b reduce for them /b the property they possess during the festival? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to borrow /b the items b from them due to /b the concern that he might come b to lend /b the items b to them. Rava said: All of it, /b lending and borrowing, b is /b prohibited for the same reason, b as /b in either situation the gentile might b go and give thanks /b to his idol, as he will be pleased that the Jew was forced to borrow the items from him.,The mishna further teaches that it is prohibited b to lend /b money b to them or to borrow /b money b from them. /b The Gemara asks: b Granted, /b it is prohibited b to lend /b money b to them, as /b this b causes them /b to have b a profit. But /b if one wants b to borrow /b money b from them, why /b is it prohibited? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to borrow /b money b from them, due to /b the concern that he might come b to lend /b money b to them. Rava said: All /b of it, lending and borrowing money, is prohibited for the same reason, b as /b in either situation the gentile b will go and give thanks /b to his object of idol worship.,The mishna also teaches that it is prohibited b to repay debts /b owed to b them and to collect payment of their debts. /b Once again, the Gemara asks: b Granted, /b it is prohibited b to repay debts /b owed b to them, as /b giving them the money at this time b causes them /b to have b a profit. But /b why is it prohibited b to collect payment of their debts? /b Doesn’t this serve to b reduce their /b fortune? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to collect debts from them, due to /b the concern that he might come b to repay their debts. Rava said: All of it, /b repaying and collecting debts, is prohibited for the same reason, b as /b in either situation the gentile might b go and give thanks /b to his idol for having had sufficient funds to pay his debts.,The Gemara notes: b And /b all of the prohibitions listed in the mishna b are necessary. As, if /b the mishna had b taught /b only that it is prohibited b to engage with them in business, /b one could have said that the reason for the prohibition is b because it causes /b the gentile to have b a profit, and he will go and give thanks /b to his idol. b But /b with regard to b borrowing /b items b from them, which /b serves to b reduce for them /b the property they possess during the festival, one may b well /b do so., b And if /b the mishna had further b taught /b only that it is prohibited b to borrow /b items b from them, /b one might have thought that this is b because the matter is significant to /b the gentile, as he is pleased that the Jew is forced to borrow items from him, b and /b therefore he might b go and give thanks. But /b it might have been supposed that b to borrow /b money b from them /b is permitted, as b there is only distress for /b the gentile when he lends money, as he would b say: /b My b money will not return to me again, /b since the borrower may never repay the loan., b And if /b the mishna had b taught /b in addition only that it is prohibited b to borrow /b money b from them, /b one might have thought that this is b because /b the gentile b says: I will /b forcibly b collect payment /b from the Jew b against his will, /b by means of the promissory note, b and now in any event he /b will b go and give thanks /b that the Jew is forced to borrow money from him. b But /b with regard to b collecting payment from them, as /b this b money will never return to him again, /b one might b say /b that b he has distress /b about paying back the debt, b and /b he will b not go and give thanks. /b Since one might have reached these conclusions, it is b necessary /b for the mishna to state each ruling explicitly.,§ The mishna teaches that b Rabbi Yehuda says: One may collect /b the b repayment /b of debts b from them, /b because this causes the gentile distress. The Gemara asks: b And doesn’t Rabbi Yehuda accept /b the principle that b even though he is distressed now, he will be happy afterward? /b , b But isn’t it taught /b in a i baraita /i : b Rabbi Yehuda says: A woman may not apply lime /b to her skin b during /b the intermediate days of b the Festival /b in order to remove bodily hair and soften her skin, b because /b this temporarily b disfigures her /b until the lime is removed. b And Rabbi Yehuda concedes with regard to lime that she can peel off during /b the intermediate days of b the Festival that she may apply it on /b the intermediate days of b the Festival, /b as b even though she is distressed now, /b as the lime renders her unattractive, b she will be happy afterward, /b when the lime is removed and she becomes more attractive. It is evident from this i baraita /i that Rabbi Yehuda does take into account the joy that will be experienced at a later time with regard to permitting an action now., b Rav Naḥman bar Yitzḥak says /b in response: b Leave /b aside b the i halakhot /i of /b the intermediate days of b a Festival. /b These cannot be compared to other cases, b as /b with regard to b all /b the labors permitted on a Festival this is the reason for the leniency: Although b he is distressed /b by performing them b now, /b as they involve effort and trouble, b he will be happy afterward /b on the Festival itself that he has performed them, when he enjoys the benefits of the labor he has performed. Due to the joy they will bring him on the Festival, these labors are permitted. b Ravina said /b that there is a different answer: Rabbi Yehuda maintains that b with regard to repaying /b a debt b a gentile is always distressed, /b even after the fact. But in general, Rabbi Yehuda does take into account the joy that will be experienced at a later time.,The Gemara notes: b The mishna is not in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b as it states that one may not collect payment from a gentile during the three days preceding their festivals, without differentiating between various cases. b As it is taught /b in a i baraita /i : b Rabbi Yehoshua ben Korḥa says: /b In the case of b a loan with /b a promissory b note, one may not collect payment from /b gentiles before their festivals, as one can demand repayment of the debt by presenting the promissory note in his possession at a later stage. By contrast, in the case of b a loan by oral /b agreement, b one may collect payment from them, because he is /b considered b as one who salvages money from them, /b since he has no promissory note and cannot be sure that the gentile will repay the loan at another time.,The Gemara relates: b Rav Yosef sat behind Rabbi Abba /b in the study hall, b and Rabbi Abba sat before Rav Huna, /b as a student before his teacher. b And /b Rav Huna b sat and said /b the following statements: b The i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, and the i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara explains: As for the statement that b the i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b this is referring to b that which we said /b with regard to collecting a loan by oral agreement from gentiles during the days preceding their festivals. As for the statement that the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b this is b as it is taught /b in a mishna ( i Bava Kamma /i 100b): In the case of b one who gives wool to a dyer to dye /b it b red for him and /b instead b he dyed it black, /b or one who gives wool to a dyer to dye it b black and /b instead b he dyed it red, /b |
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| 79. Orosius, Histories Against The Pagans, 59 Tagged with subjects: •minucius felix, Found in books: Bay (2022) 63 |
| 80. Anon., '1 Clement, 25.4 Tagged with subjects: •minucius felix Found in books: Berglund Crostini and Kelhoffer (2022) 396 |
| 81. Origen, Against Kelsos, 6.27, 6.40 Tagged with subjects: •minucius felix Found in books: Stanton (2021) 182 |
| 82. Clement of Alexandria, Paidagogos, Tagged with subjects: •nan Found in books: Stanton (2021) 182 |
| 83. Theophilos of Antioch, To Autolycus, 3.4-3.6, 3.15 Tagged with subjects: •minucius felix Found in books: Stanton (2021) 182 |
| 84. Anon., Acta Romana, 10.9, 11.4, 12.1 Tagged with subjects: •minucius felix Found in books: Maier and Waldner (2022) 170 |
| 85. Empedocles (Cont.), Fr., None Tagged with subjects: •nan Found in books: Del Lucchese (2019) 154 |
| 86. Minucius Felix, Epigrams, 2.1, 2.3, 8.3-8.4, 10.2-10.4, 12.2, 12.4, 12.7, 13.5, 16.5, 19.15, 23.4, 24.6, 26.4.6, 32.1, 36.2, 38.1 Tagged with subjects: •nan Found in books: Lampe (2003) 342, 369 |
| 87. Pseudo-Hegesippus, Historiae, 5.44.2, 5.53.1 Tagged with subjects: •minucius felix, Found in books: Bay (2022) 63 |
