1. Hebrew Bible, Leviticus, 26.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 153| 26.8. "וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב׃", | 26.8. "And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.", |
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2. Hebrew Bible, Proverbs, 6.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 154| 6.27. "הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ וּבְגָדָיו לֹא תִשָּׂרַפְנָה׃", | 6.27. "Can a man take fire in his bosom, And his clothes not be burned?", |
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3. Hebrew Bible, Deuteronomy, 32.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 153 | 32.30. "How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?", |
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4. Hebrew Bible, Genesis, 1.26, 1.28, 12.2, 12.4, 15.5, 22.17, 24.60, 46.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 153, 197| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 12.2. "וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃", 12.2. "וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃", 12.4. "וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃", 15.5. "וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃", 22.17. "כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃", 46.3. "וַיֹּאמֶר אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ אַל־תִּירָא מֵרְדָה מִצְרַיְמָה כִּי־לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם׃", 46.3. "וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף אָמוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת־פָּנֶיךָ כִּי עוֹדְךָ חָי׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 12.2. "And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.", 12.4. "So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.", 15.5. "And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’", 22.17. "that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;", 24.60. "And they blessed Rebekah, and said unto her: ‘Our sister, be thou the mother of thousands of ten thousands, and let thy seed possess the gate of those that hate them.’", 46.3. "And He said: ‘I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation.", |
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5. Hebrew Bible, Micah, 6.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 153| 6.7. "הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃", | 6.7. "Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’", |
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6. Hebrew Bible, Exodus, 13.21, 34.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 151, 154| 13.21. "וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃", 34.35. "וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃", | 13.21. "And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:", 34.35. "And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.", |
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7. Hebrew Bible, Judges, 18.7-18.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 153| 18.7. "וַיֵּלְכוּ חֲמֵשֶׁת הָאֲנָשִׁים וַיָּבֹאוּ לָיְשָׁה וַיִּרְאוּ אֶת־הָעָם אֲשֶׁר־בְּקִרְבָּהּ יוֹשֶׁבֶת־לָבֶטַח כְּמִשְׁפַּט צִדֹנִים שֹׁקֵט וּבֹטֵחַ וְאֵין־מַכְלִים דָּבָר בָּאָרֶץ יוֹרֵשׁ עֶצֶר וּרְחֹקִים הֵמָּה מִצִּדֹנִים וְדָבָר אֵין־לָהֶם עִם־אָדָם׃", 18.8. "וַיָּבֹאוּ אֶל־אֲחֵיהֶם צָרְעָה וְאֶשְׁתָּאֹל וַיֹּאמְרוּ לָהֶם אֲחֵיהֶם מָה אַתֶּם׃", | 18.7. "Then the five men departed, and came to Layish, and saw the people that were there, how they dwelt in safety, after the manner of the Żidonim, quiet and secure; and there was no one in the land that put them to shame in any thing; such as a hereditary ruler, and they were far from the Żidonim, and had no business with any man.", 18.8. "And they came to their brethren to Żor῾a and Eshta᾽ol: and their brethren said to them, What say you?", |
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8. Hebrew Bible, Isaiah, 35.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 78| 35.1. "וּפְדוּיֵי יְהוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה׃", 35.1. "יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת׃", | 35.1. "The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose.", |
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9. Hebrew Bible, Daniel, 7.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •or, abba Found in books: Cain (2016) 153 | 7.10. "A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.", |
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| 10. Livy, History, 9.3.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 78 |
11. Josephus Flavius, Jewish Antiquities, 2.333 (1st cent. CE - 1st cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 78 | 2.333. Depend, therefore, upon such a Protector as is able to make small things great, and to show that this mighty force against you is nothing but weakness, and be not affrighted at the Egyptian army, nor do you despair of being preserved, because the sea before, and the mountains behind, afford you no opportunity for flying, for even these mountains, if God so please, may be made plain ground for you, and the sea become dry land.” |
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12. Polycarp of Smyrna, Letter To The Philippians, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224| 11.2. θυι αυτεμ νον ποτεστ σε ιν ηις γυβερναρε, #3υομοδο αλιι προνυντιατ Eph. 5, 5; Col. 3, 5 ηοε? σι #3υις νον σε αβστινυεριτ αβ αϝαριτια, αβ Jer. 5, 4 ιδολολατρια ξοιν#3υιναβιτυρ ετ ταμ#3υαμ ιντερ γεντες I Cor. 6, 2 ιυδιξαβιτυρ, #3υι ιγνοραντ ιυδιξιυμ δομινι. αυτ νεσξιμυς, #3υια σανξτι μυνδυμ ιυδιξαβυντ? σιξυτ παυλυς δοξετ. | 11.2. |
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13. New Testament, 2 Thessalonians, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 237| 3.10. καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω. | 3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat." |
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14. New Testament, Acts, 6.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 151| 6.15. καὶ ἀτενίσαντες εἰς αὐτὸν πάντες οἱ καθεζόμενοι ἐν τῷ συνεδρίῳ εἶδαν τὸ πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου. | 6.15. All who sat in the council, fastening their eyes on him, saw his face like it was the face of an angel. |
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15. New Testament, Luke, 9.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 151| 9.29. καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. | 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. |
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16. New Testament, Mark, 11.23, 11.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 78, 233| 11.23. ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ. 11.25. καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν. | 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. |
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17. New Testament, Matthew, 17.2, 17.20, 21.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 78, 151| 17.2. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. 17.20. ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. 21.21. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται· | 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. |
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| 18. Seneca The Younger, De Brevitate Vitae (Dialogorum Liber X ), 7.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 152 |
19. New Testament, 1 Corinthians, 13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 78| 13.2. κἂν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. | 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. |
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20. New Testament, 2 Corinthians, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 160| 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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| 21. Clement of Alexandria, Miscellanies, 7.1.3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 22. Lucian, The Ship, Or The Wishes, 45 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 78 |
| 23. Clement of Alexandria, Christ The Educator, 3.3.18.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 152 |
24. Origen, Against Celsus, 3.61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 | 3.61. Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed. For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, They that be whole need not a physician, but they that are sick; others, again, which to the pure in soul and body exhibit the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets, and by the appearing of our Lord Jesus Christ, which appearing is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things. But as he exaggerates the charges against us, adding, after his list of those vile individuals whom he has mentioned, this remark, What other persons would a robber summon to himself by proclamation? we answer such a question by saying that a robber summons around him individuals of such a character, in order to make use of their villainy against the men whom they desire to slay and plunder. A Christian, on the other hand, even though he invite those whom the robber invites, invites them to a very different vocation, viz., to bind up these wounds by His word, and to apply to the soul, festering amid evils, the drugs obtained from the word, and which are analogous to the wine and oil, and plasters, and other healing appliances which belong to the art of medicine. |
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| 25. Athanasius, Life of Anthony, 3.6, 15.1, 17.7, 67.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 197, 237 |
| 26. John Chrysostom, De Virginitate, 11, 79 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016) 152 |
| 27. Leo I Pope, Sermons, 2.1-2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 28. Palladius of Aspuna, Dialogue On The Life of John Chrysostom, 16 (4th cent. CE - missingth cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 152 |
| 29. Gregory of Nyssa, Life of Makrina, 15, 11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016) 152 |
| 30. Evagrius Ponticus, Tractatus Ad Eulogium (Sub Nomine Nili Ancyrani), 23.24 (4th cent. CE - 4th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 31. Paulinus of Milan, Vita Sancti Ambrosii Mediolanensis, 42, 100 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016) 152 |
| 32. Ambrose, Letters, 1.6.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 33. Ambrose, On Duties, 2.86-2.90 (4th cent. CE - 4th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 34. John Chrysostom, De Sacerdotio, 5.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 35. Rufinus of Aquileia, Historia Monachorum, 1.1.5, 2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 11, 129 |
| 36. Cassian, Conferences, 1.12, 6.6, 19.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 152, 237 |
| 37. Anon., Alphabetical Collection, 4, 6, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016) 233 |
| 38. Anon., Apophthegmata Patrum, Nisterius, 12, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016) 151 |
| 39. Anon., Apophthegmata Patrum, Antony, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 236 |
| 40. Anon., Apophthegmata Patrum, Pambo, 14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 151 |
| 41. Anon., Apophthegmata Patrum, Isidore, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 42. Anon., Apophthegmata Patrum, Moses, 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 43. Anon., Apophthegmata Patrum, Isaiah, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 236 |
| 44. Anon., Apophthegmata Patrum, Daniel, 5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 236 |
| 45. Anon., Apophthegmata Patrum, Pior, 14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 237 |
| 46. Anon., Apophthegmata Patrum, Benjamin, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 236 |
| 47. John Chrysostom, Homilies On Matthew, 68.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 237 |
| 48. John Chrysostom, Homilies On Hebrews, 7.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 240 |
| 49. John Chrysostom, Homilies On 2 Timothy, 5.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
50. Augustine, On Christian Doctrine, 4.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 | 4.27. 59. But whatever may be the majesty of the style, the life of the speaker will count for more in securing the hearer's compliance. The man who speaks wisely and eloquently, but lives wickedly, may, it is true, instruct many who are anxious to learn; though, as it is written, he is unprofitable to himself. Sirach 37:19 Wherefore, also, the apostle says: Whether in pretence or in truth Christ is preached. Philippians 1:18 Now Christ is the truth; yet we see that the truth can be preached, though not in truth - that is, what is right and true in itself may be preached by a man of perverse and deceitful mind. And thus it is that Jesus Christ is preached by those that seek their own, and not the things that are Jesus Christ's. But since true believers obey the voice, not of any man, but of the Lord Himself, who says, All therefore whatsoever they bid you observe, that observe and do: but do not ye after their works; for they say and do not; Matthew 23:3 therefore it is that men who themselves lead unprofitable lives are heard with profit by others. For though they seek their own objects, they do not dare to teach their own doctrines, sitting as they do in the high places of ecclesiastical authority, which is established on sound doctrine. Wherefore our Lord Himself, before saying what I have just quoted about men of this stamp, made this observation: The scribes and the Pharisees sit in Moses' seat. Matthew 23:2 The seat they occupied, then, which was not theirs but Moses', compelled them to say what was good, though they did what was evil. And so they followed their own course in their lives, but were prevented by the seat they occupied, which belonged to another, from preaching their own doctrines. 60. Now these men do good to many by preaching what they themselves do not perform; but they would do good to very many more if they lived as they preach. For there are numbers who seek an excuse for their own evil lives in comparing the teaching with the conduct of their instructors, and who say in their hearts, or even go a little further, and say with their lips: Why do you not do yourself what you bid me do? And thus they cease to listen with submission to a man who does not listen to himself, and in despising the preacher they learn to despise the word that is preached. Wherefore the apostle, writing to Timothy, after telling him, Let no man despise your youth, adds immediately the course by which he would avoid contempt: but be an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 1 Timothy 4:12 |
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| 51. Anon., Syncletica, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 240 |
| 52. Anon., Andrew, 33, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016) 233 |
| 53. Anon., Agathon, 1, 37, 14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016) 197 |
| 54. Theodoret of Cyrus, Religious History, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain (2016) 151 |
| 55. Anon., Apophthegmata Patrum, Bessarion, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 233 |
56. Cassian, Institutiones, 5.38, 10.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 237 | 5.38. The same Archebius paid a debt of his mother's by the labour of his own hands. It seems to me worth while to hand down another charitable act of the same man, that the monks of our land may be taught by the example of one and the same man to maintain not only a rigorous continence, but also the most unfeigned affection of love. For he, sprung from no ignoble family, while yet a child, scorning the love of this world and of his kinsfolk, fled to the monastery which is nearly four miles distant from the aforementioned town, where he so passed all his life, that never once throughout the whole of fifty years did he enter or see the village from which he had come, nor even look upon the face of any woman, not even his own mother. In the mean while his father was overtaken by death, and left a debt of a hundred solidi. And though he himself was entirely free from all annoyances, since he had been disinherited of all his father's property, yet he found that his mother was excessively annoyed by the creditors. Then he through consideration of duty somewhat moderated that gospel severity through which formerly, while his parents were prosperous, he did not recognize that he possessed a father or mother on earth; and acknowledged that he had a mother, and hastened to relieve her in her distress, without relaxing anything of the austerity he had set himself. For remaining within the cloister of the monastery he asked that the task of his usual work might be trebled. And there for a whole year toiling night and day alike he paid to the creditors the due measure of the debt secured by his toil and labour, and relieved his mother from all annoyance and anxiety; ridding her of the burden of the debt in such a way as not to suffer anything of the severity he had set himself to be diminished on plea of duteous necessity. Thus did he preserve his wonted austerities, without ever denying to his mother's heart the work which duty demanded, as, though he had formerly disregarded her for the love of Christ, he now acknowledged her again out of consideration of duty. 10.22. How the brethren in Egypt work with their hands, not only to supply their own needs, but also to minister to those who are in prison. And so taught by these examples the Fathers in Egypt never allow monks, and especially the younger ones, to be idle, estimating the purpose of their hearts and their growth in patience and humility by their diligence in work; and they not only do not allow them to receive anything from another to supply their own wants, but further, they not merely refresh pilgrims and brethren who come to visit them by means of their labours, but actually collect an enormous store of provisions and food, and distribute it in the parts of Libya which suffer from famine and barrenness, and also in the cities, to those who are pining away in the squalor of prison; as they believe that by such an offering of the fruit of their hands they offer a reasonable and true sacrifice to the Lord. |
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| 57. Jerome, Commentaria In Epistolam Ad Titum, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 58. Jerome, Commentaria In Aggaeum, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 59. Jerome, Adversus Jovinianum, 1.40 (5th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 152 |
| 60. Jerome, Letters, 52.1.2, 52.3.2, 52.7.2, 52.15.2, 69.8.4, 107.13.2, 108.1.1, 130.14.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 115, 152, 224, 233, 237 |
| 61. Gregory The Great, Liber Regulae Pastoralis, 1.1 (6th cent. CE - 7th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 224 |
| 62. Gregory The Great, Dialogorum Libri Iv, 1.6, 3.18 (6th cent. CE - 7th cent. CE) Tagged with subjects: •or, abba Found in books: Cain (2016) 154 |
63. Sozomenus, Ecclesiastical History, 3.14, 3.14.18-3.14.20, 6.28.1-6.28.11, 6.29, 6.29.1-6.29.2, 6.29.7-6.29.8, 6.30.1, 6.31.1-6.31.6 Tagged with subjects: •or, abba Found in books: Cain (2016) 10, 11, 233 | 3.14. I shall commence my recital with Egypt and the two men named Macarius, who were the celebrated chiefs of Scetis and of the neighboring mountain; the one was a native of Egypt, the other was called Politicus, because he was a citizen and was of Alexandrian origin. They were both so wonderfully endowed with Divine knowledge and philosophy, that the demons regarded them with terror, and they wrought many extraordinary works and miraculous cures. The Egyptian, the story says, restored a dead man to life, in order to convince a heretic of the truth of the resurrection from the dead. He lived about ninety years, sixty of which he passed in the deserts. When in his youth he commenced the study of philosophy, he progressed so rapidly, that the monks surnamed him old child, and at the age of forty he was ordained presbyter. The other Macarius became a presbyter at a later period of his life; he was proficient in all the exercises of asceticism, some of which he devised himself, and what particulars he heard among other ascetics, he carried through to success in every form, so that by thoroughly drying up his skin, the hairs of his beard ceased to grow. Pambo, Heraclides, Cronius, Paphnutius, Putubastus, Arsisius, Serapion the Great, Piturion, who dwelt near Thebes, and Pachomius, the founder of the monks called the Tabennesians, flourished at the same place and period. The attire and government of this sect differed in some respects from those of other monks. Its members were, however, devoted to virtue, they contemned the things of earth, excited the soul to heavenly contemplation, and prepared it to quit the body with joy. They were clothed in skins in remembrance of Elias, it appears to me, because they thought that the virtue of the prophet would be thus always retained in their memory, and that they would be enabled, like him to resist manfully the seductions of amorous pleasures, to be influenced by similar zeal, and be incited to the practice of sobriety by the hope of an equal reward. It is said that the peculiar vestments of these Egyptian monks had reference to some secret connected with their philosophy, and did not differ from those of others without some adequate cause. They wore their tunics without sleeves, in order to teach that the hands ought not to be ready to do presumptuous evil. They wore a covering on their heads called a cowl, to show that they ought to live with the same innocence and purity as infants who are nourished with milk, and wear a covering of the same form. Their girdle, and a species of scarf, which they wear across the loins, shoulders, and arms, admonish them that they ought to be always ready in the service and work of God. I am aware that other reasons have been assigned for their peculiarity of attire, but what I have said appears to me to be sufficient. It is said that Pachomius at first practiced philosophy alone in a cave, but that a holy angel appeared to him, and commanded him to call together some young monks, and live with them, for he had succeeded well in pursuing philosophy by himself, and to train them by the laws which were about to be delivered to him, and now he was to possess and benefit many as a leader of communities. A tablet was then given to him, which is still carefully preserved. Upon this tablet were inscribed injunctions by which he was bound to permit every one to eat, to drink, to work, and to fast, according to his capabilities of so doing; those who ate heartily were to be subjected to arduous labor, and the ascetic were to have more easy tasks assigned them; he was commanded to have many cells erected, in each of which three monks were to dwell, who were to take their meals at a common refectory in silence, and to sit around the table with a veil thrown over the face, so that they might not be able to see each other or anything but the table and what was set before them; they were not to admit strangers to eat with them, with the exception of travelers, to whom they were to show hospitality; those who desired to live with them, were first to undergo a probation of three years, during which time the most laborious tasks were to be done, and, by this method they could share in their community. They were to clothe themselves in skins, and to wear woolen tiaras adorned with purple nails, and linen tunics and girdles. They were to sleep in their tunics and garments of skin, reclining on long chairs specially constructed by being closed on each side, so that it could hold the material of each couch. On the first and last days of the week they were to approach the altar for the communion in the holy mysteries, and were then to unloose their girdles and throw off their robes of skin. They were to pray twelve times every day and as often during the evening, and were to offer up the same number of prayers during the night. At the ninth hour they were to pray thrice, and when about to partake of food they were to sing a psalm before each prayer. The whole community was to be divided into twenty-four classes, each of which was to be distinguished by one of the letters of the Greek alphabet, and so that each might have a cognomen fitting to the grade of its conduct and habit. Thus the name of Iota was given to the more simple, and that of Zeta or of Xi to the crooked, and the names of the other letters were chosen according as the purpose of the order most fittingly answered the form of the letter. These were the laws by which Pachomius ruled his own disciples. He was a man who loved men and was beloved of God, so that he could foreknow future events, and was frequently admitted to intercourse with the holy angels. He resided at Tabenna, in Thebaïs, and hence the name Tabennesians, which still continues. By adopting these rules for their government, they became very renowned, and in process of time increased so vastly, that they reached to the number of seven thousand men. But the community on the island of Tabenna with which Pachomius lived, consisted of about thirteen hundred; the others resided in the Thebaïs and the rest of Egypt. They all observed one and the same rule of life, and possessed everything in common. They regarded the community established in the island of Tabenna as their mother, and the rulers of it as their fathers and their princes. About the same period, Apollonius became celebrated by his profession of monastic philosophy. It is said that from the age of fifteen he devoted himself to philosophy in the deserts, and that when he attained the age of forty, he went according to a Divine command he then received, to dwell in regions inhabited by men. He had likewise a community in the Thebaïs. He was greatly beloved of God, and was endowed with the power of performing miraculous cures and notable works. He was exact in the observance of duty, and instructed others in philosophy with great goodness and kindness. He was acceptable to such a degree in his prayers, that nothing of what he asked from God was denied him, but he was so wise that he always proffered prudent requests and such as the Divine Being is ever ready to grant. I believe that Anuph the divine, lived about this period. I have been informed that from the time of the persecution, when he first avowed his attachment to Christianity, he never uttered a falsehood, nor desired the things of earth. All his prayers and supplications to God were duly answered, and he was instructed by a holy angel in every virtue. Let, however, what we have said of the Egyptian monks suffice. The same species of philosophy was about this time cultivated in Palestine, after being learned in Egypt, and Hilarion the divine then acquired great celebrity. He was a native of Thabatha, a village situated near the town of Gaza, towards the south, and hard by a torrent which falls into the sea, and received the same name as the village, from the people of that country. When he was studying grammar at Alexandria, he went out into the desert to see the monk Antony the Great, and in his company he learned to adopt a like philosophy. After spending a short time there, he returned to his own country, because he was not allowed to be as quiet as he wished, on account of the multitudes who flocked around Antony. On finding his parents dead, he distributed his patrimony among his brethren and the poor, and without reserving anything whatever for himself, he went to dwell in a desert situated near the sea, and about twenty stadia from his native village. His cell residence was a very little house, and was constructed of bricks, chips and broken tiles, and was of such a breadth, height, and length that no one could stand in it without bending the head, or lie down in it without drawing up the feet; for in everything he strove to accustom himself to hardship and to the subjugation of luxurious ease. To none of those we have known did he yield in the high reach of his unboastful and approved temperance. He contended against hunger and thirst, cold and heat, and other afflictions of the body and of the soul. He was earnest in conduct, grave in discourse, and with a good memory and accurate attainment in Sacred Writ. He was so beloved by God, that even now many afflicted and possessed people are healed at his tomb. It is remarkable that he was first interred in the island of Cyprus, but that his remains are now deposited in Palestine; for it so happened, that he died during his residence in Cyprus, and was buried by the inhabitants with great honor and respect. But Hesychas, one of the most renowned of his disciples, stole the body, conveyed it to Palestine, and interred it in his own monastery. From that period, the inhabitants conducted a public and brilliant festival yearly; for it is the custom in Palestine to bestow this honor on those among them, who have attained renown by their goodness, such as Aurelius, Anthedonius, Alexion, a native of Bethagathon, and Alaphion, a native of Asalea, who, during the reign of Constantius, lived religiously and courageously in the practice of philosophy, and by their personal virtues they caused a considerable increase to the faith among the cities and villages that were still under the pagan superstition. About the same period, Julian practiced philosophy near Edessa; he attempted a very severe and incorporeal method of life so that he seemed to consist of bones and skin without flesh. The setting forth of the history is due to Ephraim, the Syrian writer, who wrote the story of Julian's life. God himself confirmed the high opinion which men had formed of him; for He bestowed on him the power of expelling demons and of healing all kinds of diseases, without having recourse to drugs, but simply by prayer. Besides the above, many other ecclesiastical philosophers flourished in the territories of Edessa and Amida, and about the mountain called Gaugalius; among these were Daniel and Simeon. But I shall now say nothing further of the Syrian monks; I shall further on, if God will, describe them more fully. It is said that Eustathius, who governed the church of Sebaste in Armenia, founded a society of monks in Armenia, Paphlagonia, and Pontus, and became the author of a zealous discipline, both as to what meats were to be partaken of or to be avoided, what garments were to be worn, and what customs and exact course of conduct were to be adopted. Some assert that he was the author of the ascetic treatises commonly attributed to Basil of Cappadocia. It is said that his great exactness led him into certain extravagances which were altogether contrary to the laws of the Church. Many persons, however, justify him from this accusation, and throw the blame upon some of his disciples, who condemned marriage, refused to pray to God in the houses of married persons, despised married presbyters, fasted on Lord's days, held their assemblies in private houses, denounced the rich as altogether without part in the kingdom of God, contemned those who partook of animal food. They did not retain the customary tunics and stoles for their dress, but used a strange and unwonted garb, and made many other innovations. Many women were deluded by them, and left their husbands; but, not being able to practice continence, they fell into adultery. Other women, under the pretext of religion, cut off their hair, and behaved otherwise than is fitting to a woman, by arraying themselves in men's apparel. The bishops of the neighborhood of Gangrœ, the metropolis of Paphlagonia, assembled themselves together, and declared that all those who imbibed these opinions should be aliens to the Catholic Church, unless, according to the definitions of the Synod, they would renounce each of the aforesaid customs. It is said that from that time, Eustathius exchanged his clothing for the stole, and made his journeys habited like other priests, thus proving that he had not introduced and practiced these novelties out of self-will, but for the sake of a godly asceticism. He was as renowned for his discourses as for the purity of his life. To confess the truth, he was not eloquent, nor had he ever studied the art of eloquence; yet he had admirable sense and a high capacity of persuasion, so that he induced several men and women, who were living in fornication, to enter upon a temperate and earnest course of life. It is related that a certain man and woman, who, according to the custom of the Church, had devoted themselves to a life of virginity, were accused of cohabiting together. He strove to make them cease from their intercourse; finding that his remonstrances produced no effect upon them, he sighed deeply, and said, that a woman who had been legally married had, on one occasion, heard him discourse on the advantage of continence, and was thereby so deeply affected that she voluntarily abstained from legitimate intercourse with her own husband, and that the weakness of his powers of conviction was, on the other hand, attested by the fact, that the parties above mentioned persisted in their illegal course. Such were the men who originated the practice of monastic discipline in the regions above mentioned. Although the Thracians, the Illyrians, and the other European nations were still inexperienced in monastic communities, yet they were not altogether lacking in men devoted to philosophy. of these, Martin, the descendant of a noble family of Saboria in Pannonia, was the most illustrious. He was originally a noted warrior, and the commander of armies; but, accounting the service of God to be a more honorable profession, he embraced a life of philosophy, and lived, in the first place, in Illyria. Here he zealously defended the orthodox doctrines against the attacks of the Arian bishops, and after being plotted against and frequently beaten by the people, he was driven from the country. He then went to Milan, and dwelt alone. He was soon, however, obliged to quit his place of retreat on account of the machinations of Auxentius, bishop of that region, who did not hold soundly to the Nicene faith; and he went to an island called Gallenaria, where he remained for some time, satisfying himself with roots of plants. Gallenaria is a small and uninhabited island lying in the Tyrrhenian Sea. Martin was afterwards appointed bishop of the church of Tarracin (Tours). He was so richly endowed with miraculous gifts that he restored a dead man to life, and performed other signs as wonderful as those wrought by the apostles. We have heard that Hilary, a man divine in his life and conversation, lived about the same time, and in the same country; like Martin, he was obliged to flee from his place of abode, on account of his zeal in defense of the faith. I have now related what I have been able to ascertain concerning the individuals who practiced philosophy in piety and ecclesiastical rites. There were many others who were noted in the churches about the same period on account of their great eloquence, and among these the most distinguished were, Eusebius, who administered the priestly office at Emesa; Titus, bishop of Bostra; Serapion, bishop of Thmuis; Basil, bishop of Ancyra; Eudoxius, bishop of Germanicia; Acacius, bishop of C sarea; and Cyril, who controlled the see of Jerusalem. A proof of their education is in the books they have written and left behind, and the many things worthy of record. 6.29. Apollos flourished about the same period in Thebaïs. He early devoted himself to a life of philosophy; and after having passed forty years in the desert, he shut himself up, by the command of God, in a cave formed at the foot of a mountain, near a very populous district. By the multitude of his miracles, he soon became distinguished, and was the head of many monks; for he directed them profitably by his instructions. Timothy, who conducted the church of Alexandria, has given us a history of his method of discipline and of what divine and marvelous deeds he was a worker; he also narrates the lives of other approved monks, many of whom I have mentioned. In that time many good monks, to the number of about two thousand, preached philosophy in the neighborhood of Alexandria; some in a district called the Hermitage, and others more towards Mareotis and Libya. Dorotheus, a native of Thebes, was among the most celebrated of these monks. He spent the day in collecting stones upon the seashore, which he used in erecting cells to be given to those who were unable to build them. During the night, he employed himself in weaving baskets of palm leaves; and these he sold, to obtain the means of subsistence. He ate six ounces of bread with a few vegetables daily, and drank nothing but water. Having accustomed himself to this extreme abstinence from his youth, he continued to observe it in old age. He was never seen to recline on a mat or a bed, nor even to place his limbs in an easy attitude, or willingly to surrender himself to sleep. Sometimes, from natural lassitude, his eyes would involuntarily close when he was at his daily labor or his meals; and when nodding during his eating, the food would fall from his mouth. One day, being utterly overcome by drowsiness, he fell down on the mat; he was displeased at finding himself in this position, and said, in an undertone of voice, If angels are persuaded to sleep, you will persuade also the zealous. Perhaps he might have said this to himself, or perhaps to the demon who had become an impediment to his zealous exercises. He was once asked by a person who came to him while he was exhausting himself, why he destroyed his body. Because it destroys me, was his reply. Piammon and John presided over two celebrated Egyptian monasteries near Diolcus. They were presbyters who discharged their priesthood very carefully and reverently. It is said that one day, when Piammon was officiating as priest, he beheld an angel standing near the holy table and writing down in a book the names of the monks who were present, while he erased the names of those who were absent. John had received from God such power over sufferings and diseases, that he healed the gouty and restored the paralytic. A very old man, named Benjamin, was practicing philosophy very brilliantly about this period, in the desert near Scetis. God had bestowed upon him the power of relieving the sick of every disease without medicine, by the touch only of his hand, or by means of a little oil consecrated by prayer. The story is, that he was attacked by a dropsy, and his body was swollen to such a size that it became necessary, in order to carry him from his cell, to enlarge the door. As his malady would not admit of his lying in a recumbent posture, he remained, during eight months, seated on a very large skin, and continued to heal the sick, without regretting that his own recovery was not effected. He comforted those who came to visit him, and requested them to pray for his soul; adding that he cared little for his body, for it had been of no service to him when in health, and could not, now that it was diseased, be of any injury to him. About the same time the celebrated Mark, Marcarius the younger, Apollonius, and Moses, an Egyptian, dwelt at Scetis. It is said that Mark was, from his youth upwards, distinguished by extreme mildness and prudence; he committed the Sacred Scriptures to memory, and manifested such eminent piety that Macarius himself, the presbyter of Celli , declared that he had never given to him what priests present to the initiated at the holy table, but that an angel administered it to him whose hand up to the forearm he declares himself to have seen. Macarius had received from God the power of dispelling demons. A murder which he had unintentionally committed was the original cause of his embracing a life of philosophy. He was a shepherd, and led his flock to graze on the banks of Lake Mareotis, when in sport he slew one of his companions. Fearful of being delivered up to justice, he fled to the desert. Here he concealed himself during three years, and afterwards erected a small dwelling on the spot, in which he dwelt twenty-five years. He was accustomed to say that he owed much to the calamity that had befallen him in early life, and even called the unintentional murder he had committed a salutary deed, inasmuch as it had been the cause of his embracing philosophy and a blessed mode of life. Apollonius, after passing his life in the pursuits of commerce, retired in his old age to Scetis. On reflecting that he was too old to learn writing or any other art, he purchased with his own money a supply of every kind of drug, and of food suited for the sick, some of which he carried until the ninth hour to the door of every monastery, for the relief of those who were suffering from disease. Finding this practice advantageous to himself, he adopted this mode of life; and when he felt death approaching he delivered his drugs to one whom he exhorted to go and do as he had done. Moses was originally a slave, but was driven from his master's house on account of his immorality. He joined some robbers, and became leader of the band. After having perpetrated many evil deeds and dared some murders, by some sudden conversion he embraced the monastic life, and attained the highest point of philosophy. As the healthful and vigorous habit of body which had been induced by his former avocations acted as a stimulus to his imagination and excited a desire for pleasure, he resorted to every possible means of macerating his body; thus, he subsisted on a little bread without cooked food, subjected himself to severe labor, and prayed fifty times daily; he prayed standing, without bending his knees or closing his eyes in sleep. He sometimes went during the night to the cells of the monks and secretly filled their pitchers with water, and this was very laborious, for he had sometimes to go ten, sometimes twenty, and sometimes thirty and more, stadia in quest of water. Notwithstanding all his efforts to macerate his body, it was long before he could subdue his natural vigor of constitution. It is reported that robbers once broke into the dwelling where he was practicing philosophy; he seized and bound them, threw the four men across his shoulders, and bore them to the church, that the monks who were there assembled might deal with them as they thought fit, for he did not consider himself authorized to punish any one. For they say so sudden a conversion from vice to virtue was never before witnessed, nor such rapid attainments in monastical philosophy. Hence God rendered him an object of dread to the demons, and he was ordained presbyter over the monks at Scetis. After a life spent in this manner, he died at the age of seventy-five, leaving behind him numerous eminent disciples. Paul, Pachon, Stephen, and Moses, of whom the two latter were Libyans, and Pior, who was an Egyptian, flourished during this reign. Paul dwelt at Ferme, a mountain of Scetis, and presided over five hundred ascetics. He did not labor with his hands, neither did he receive alms of any one, except such food as was necessary for his subsistence. He did nothing but pray, and daily offered up to God three hundred prayers. He placed three hundred pebbles in his bosom, for fear of omitting any of these prayers; and, at the conclusion of each, he took away one of the pebbles. When there were no pebbles remaining, he knew that he had gone through the whole course of his prescribed prayers. Pachon also flourished during this period at Scetis. He followed this career from youth to extreme old age, without ever being found unmanly in self-control by the appetites of the body, the passions of the soul, or a demon - in short, in all those things which the philosopher should conquer. Stephen dwelt at Mareotis near Marmarica. During sixty years, through exactness, he attained the perfection of asceticism, became very noted as a monk, and was intimate with Antony the Great. He was very mild and prudent, and his usual style of conversation was sweet and profitable, and well calculated to comfort the souls of the afflicted, to transform them into good spirits, if even they had previously been depressed by griefs which seemed necessary. He behaved similarly about his own afflictions. He was troubled with a severe and incurable ulcer, and surgeons were employed to operate upon the diseased members. During the operation Stephen employed himself in weaving palm leaves, and exhorted those who were around him not to concern themselves about his sufferings. He told them to have no other thought than that God does nothing but for our good, and that his affliction would tend to his real welfare, inasmuch as it would perhaps atone for his sins, it being better to be judged in this life than in the life to come. Moses was celebrated for his meekness, his love, and his power of healing of sufferings by prayer. Pior determined, from his youth, to devote himself to a life of philosophy; and, with this view, quitted his father's house after having made a vow that he would never again look upon any of his relations. After fifty years had expired, one of his sisters heard that he was still alive, and she was so transported with joy at this unexpected intelligence, that she could not rest till she had seen him. The bishop of the place where she resided was so affected by the groans and tears of the aged woman, that he wrote to the leaders of the monks in the desert of Scetis, desiring them to send Pior to him. The superiors accordingly directed him to repair to the city of his birth, and he could not say nay, for disobedience was regarded as unlawful by the monks of Egypt, and I think also by other monks. He went with another monk to the door of his father's house, and caused himself to be announced. When he heard the door being opened, he closed his eyes, and calling his sister by name, he said to her, I am Pior, your brother; look at me as much as you please. His sister was delighted beyond measure at again beholding him, and returned thanks to God. He prayed at the door where he stood, and then returned to the place where he lived; there he dug a well, and found that the water was bitter, but he persevered in the use of it till his death. Then the height to which he had carried his self-denial was known; for after he died, several attempted to practice philosophy in the place where he had dwelt, but found it impossible to remain there. I am convinced that, had it not been for the principles of philosophy which he had espoused, he could easily have changed the water to a sweet taste by prayer; for he caused water to flow in a spot where none had existed previously. It is said that some monks, under the guidance of Moses, undertook to dig a well, but the expected vein did not appear, nor did any depth yield the water, and they were about to abandon the task, when, about midday, Pior joined them; he first embraced them, and then rebuked their want of faith and littleness of soul; he then descended into the pit they had excavated; and, after engaging in prayer, struck the ground thrice with a rod. A spring of water soon after rose to the surface, and filled the whole excavation. After prayer, Pior departed; and though the monks urged him to break his fast with them, he refused, alleging that he had not been sent to them for that purpose, but merely in order to perform the act he had effected. |
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| 64. Palladius of Aspuna, Lausiac History, None Tagged with subjects: •nan Found in books: Cain (2016) 78, 154 |
| 65. Anon., Apophthegmata Patrum, John of The Thebaid, 35 Tagged with subjects: •or, abba Found in books: Cain (2016) 240 |
| 66. Anon., Martyr. Mariani Et Jacobi, 27, 10 Tagged with subjects: •nan Found in books: Cain (2016) 236 |
| 67. Basil of Caesarea, Short Rules, 42 Tagged with subjects: •or, abba Found in books: Cain (2016) 237 |
| 68. Evagrius of Pontus, Reflections, 105, 109, 158, 89-90 Tagged with subjects: •nan Found in books: Cain (2016) 154 |
| 69. Besa, Life of Shenute, 140 Tagged with subjects: •or, abba Found in books: Cain (2016) 151 |
| 70. Anon., Pachomius, Vita Graecae, 14, 19, 4-5, 7-8, 88, 114 Tagged with subjects: •nan Found in books: Cain (2016) 161 |
| 71. Gregory of Nazianzus, Orations, 2.14, 2.71, 7.18, 26.14, 43.23 Tagged with subjects: •or, abba Found in books: Cain (2016) 152, 224, 240 |
| 72. Anon., History of The Monks In Egypt, 1.6, 1.16-1.17, 1.22, 1.29, 1.32, 1.44, 1.47, 1.51, 1.59, 1.64, 2.1-2.12, 3.1, 4.1-4.2, 5.1-5.4, 6.1, 6.4, 7.1-7.2, 8.1-8.5, 8.7-8.11, 8.15, 8.50-8.52 Tagged with subjects: •or, abba Found in books: Cain (2016) 11, 78, 90, 115, 129, 151, 152, 153, 154, 160, 161, 193, 197, 224, 227, 233, 236, 240 |
| 73. Julianus Pomerius, De Vita Contemplativa Libri Tres, 1.9.2, 1.15, 1.20, 2.4.2 Tagged with subjects: •or, abba Found in books: Cain (2016) 224, 240 |
| 74. Anon., Life of Daniel The Stylite, 98 Tagged with subjects: •or, abba Found in books: Cain (2016) 233 |
| 75. Cyril of Scythopolis, Life of Sabas [Ed. Schwartz], 47 Tagged with subjects: •or, abba Found in books: Cain (2016) 152 |
| 76. Anon., Apophthegmata Patrum, Macarius The Great, 9 Tagged with subjects: •or, abba Found in books: Cain (2016) 240 |
