| 1. Cicero, Tusculan Disputations, 4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 98 |
2. Anon., Testament of Dan, 5.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 99 | 5.1. Observe, therefore, my children, the commandments of the Lord, And keep His law; Depart from wrath, And hate lying, That the Lord may dwell among you, And Beliar may flee from you. |
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3. Anon., Testament of Gad, 6.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 99 | 6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. |
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| 4. Anon., Testament of Joseph, 10.1-10.2, 11.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 99 |
| 5. Anon., Testament of Reuben, 4.1, 4.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 99 |
| 6. Anon., Testament of Zebulun, 5.1, 5.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 99 |
| 7. Nicocles, Fragments, 57.61 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 98 |
8. Seneca The Younger, Letters, 41-42, 40 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 98, 99| 40. narratur orbe. monstra iam desunt mihi | 40. I thank you for writing to me so often; for you are revealing your real self to me in the only way you can. I never receive a letter from you without being in your company forthwith. If the pictures of our absent friends are pleasing to us, though they only refresh the memory and lighten our longing by a solace that is unreal and unsubstantial, how much more pleasant is a letter, which brings us real traces, real evidences, of an absent friend! For that which is sweetest when we meet face to face is afforded by the impress of a friend's hand upon his letter, – recognition. ,You write me that you heard a lecture by the philosopher Serapio,[1] when he landed at your present place of residence. "He is wont," you say, "to wrench up his words with a mighty rush, and he does not let them flow forth one by one, but makes them crowd and dash upon each other.[2] For the words come in such quantity that a single voice is inadequate to utter them." I do not approve of this in a philosopher; his speech, like his life, should be composed; and nothing that rushes headlong and is hurried is well ordered. That is why, in Homer, the rapid style, which sweeps down without a break like a snow-squall, is assigned to the younger speaker; from the old man eloquence flows gently, sweeter than honey.[3] ,Therefore, mark my words; that forceful manner of speech, rapid and copious, is more suited to a mountebank than to a man who is discussing and teaching an important and serious subject. But I object just as strongly that he should drip out his words as that he should go at top speed; he should neither keep the ear on the stretch, nor deafen it. For that poverty-stricken and thin-spun style also makes the audience less attentive because they are weary of its stammering slowness; nevertheless, the word which has been long awaited sinks in more easily than the word which flits past us on the wing. Finally, people speak of "handing down" precepts to their pupils; but one is not "handing down" that which eludes the grasp. ,Besides, speech that deals with the truth should be unadorned and plain. This popular style has nothing to do with the truth; its aim is to impress the common herd, to ravish heedless ears by its speed; it does not offer itself for discussion, but snatches itself away from discussion. But how can that speech govern others which cannot itself be governed? May I not also remark that all speech which is employed for the purpose of healing our minds, ought to sink into us? Remedies do not avail unless they remain in the system. ,Besides, this sort of speech contains a great deal of sheer emptiness; it has more sound than power. My terrors should be quieted, my irritations soothed, my illusions shaken off, my indulgences checked, my greed rebuked. And which of these cures can be brought about in a hurry? What physician can heal his patient on a flying visit? May I add that such a jargon of confused and ill-chosen words cannot afford pleasure, either? ,No; but just as you are well satisfied, in the majority of cases, to have seen through tricks which you did not think could possibly be done,[4] so in the case of these word-gymnasts, – to have heard them once is amply sufficient. For what can a man desire to learn or to imitate in them? What is he to think of their souls, when their speech is sent into the charge in utter disorder, and cannot be kept in hand? ,Just as, when you run down hill, you cannot stop at the point where you had decided to stop, but your steps are carried along by the momentum of your body and are borne beyond the place where you wished to halt; so this speed of speech has no control over itself, nor is it seemly for philosophy; since philosophy should carefully place her words, not fling them out, and should proceed step by step. ,What then? you say; "should not philosophy sometimes take a loftier tone?" of course she should; but dignity of character should be preserved, and this is stripped away by such violent and excessive force. Let philosophy possess great forces, but kept well under control; let her stream flow unceasingly, but never become a torrent. And I should hardly allow even to an orator a rapidity of speech like this, which cannot be called back, which goes lawlessly ahead; for how could it be followed by jurors, who are often inexperienced and untrained? Even when the orator is carried away by his desire to show off his powers, or by uncontrollable emotion, even then he should not quicken his pace and heap up words to an extent greater than the ear can endure. ,You will be acting rightly, therefore, if you do not regard those men who seek how much they may say, rather than how they shall say it, and if for yourself you choose, provided a choice must be made, to speak as Publius Vinicius the stammerer does. When Asellius was asked how Vinicius spoke, he replied: "Gradually"! (It was a remark of Geminus Varius, by the way: "I don't see how you can call that man 'eloquent'; why, he can't get out three words together.") Why, then, should you not choose to speak as Vinicius does? ,Though of course some wag may cross your path, like the person who said, when Vinicius was dragging out his words one by one, as if he were dictating and not speaking. "Say, haven't you anything to say?" And yet that were the better choice, for the rapidity of Quintus Haterius, the most famous orator of his age, is, in my opinion, to be avoided by a man of sense. Haterius never hesitated, never paused; he made only one start, and only one stop. ,However, I suppose that certain styles of speech are more or less suitable to nations also; in a Greek you can put up with the unrestrained style, but we Romans, even when writing, have become accustomed to separate our words.[5] And our compatriot Cicero, with whom Roman oratory sprang into prominence, was also a slow pacer.[6] The Roman language is more inclined to take stock of itself, to weigh, and to offer something worth weighing. ,Fabianus, a man noteworthy because of his life, his knowledge, and, less important than either of these, his eloquence also, used to discuss a subject with dispatch rather than with haste; hence you might call it ease rather than speed. I approve this quality in the wise man; but I do not demand it; only let his speech proceed unhampered, though I prefer that it should be deliberately uttered rather than spouted. ,However, I have this further reason for frightening you away from the latter malady, namely, that you could only be successful in practising this style by losing your sense of modesty; you would have to rub all shame from your countece,[7] and refuse to hear yourself speak. For that heedless flow will carry with it many expressions which you would wish to criticize. ,And, I repeat, you could not attain it and at the same time preserve your sense of shame. Moreover, you would need to practise every day, and transfer your attention from subject matter to words. But words, even if they came to you readily and flowed without any exertion on your part, yet would have to be kept under control. For just as a less ostentatious gait becomes a philosopher, so does a restrained style of speech, far removed from boldness. Therefore, the ultimate kernel of my remarks is this: I bid you be slow of speech. Farewell. |
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9. New Testament, 1 Corinthians, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 8, 9, 10, 10.31-11.1, 12, 12.31, 13, 14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 295 | 9. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord?,If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord.,My defense to those who examine me isthis.,Have we no right to eat and to drink?,Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas?,Or have onlyBarnabas and I no right to not work?,What soldier ever serves athis own expense? Who plants a vineyard, and doesn't eat of its fruit?Or who feeds a flock, and doesn't drink from the flock's milk?,DoI speak these things according to the ways of men? Or doesn't the lawalso say the same thing?,For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares,,or does he say it assuredly for oursake? Yes, it was written for our sake, because he who plows ought toplow in hope, and he who threshes in hope should partake of his hope.,If we sowed to you spiritual things, is it a great thing if wereap your fleshly things?,If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist.,Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar?,Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel.,But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void.,For if I preach the gospel, I havenothing to boast about; for necessity is laid on me; but woe is to me,if I don't preach the gospel.,For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me.,What then is my reward? That, when I preach thegospel, I may present the gospel of Christ without charge, so as not toabuse my authority in the gospel.,For though I was free fromall, I brought myself under bondage to all, that I might gain the more.,To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law;,to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law.,To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some.,Now I do this for thegospel's sake, that I may be a joint partaker of it.,Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win.,Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible.,I therefore run likethat, as not uncertainly. I fight like that, as not beating the air,,but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected. |
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| 10. New Testament, 1 Thessalonians, 2.7, 2.11, 4, 4.9-5.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 224 |
11. New Testament, 1 Timothy, 1.18, 6.11, 6.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 66| 1.18. Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπι σὲ προφητείας, ἵνα στράτεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν, 6.11. Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν. 6.20. Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, | 1.18. This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare; 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; |
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12. New Testament, 2 Timothy, 2.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 66| 2.1. Σὺ οὖν, τέκνον μου, ἐνδυναμοῦ ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, | 2.1. You therefore, my child, be strengthened in the grace that is in Christ Jesus. |
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13. New Testament, Galatians, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 98 | 5. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. ,Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. ,Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. ,You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace. ,For we, through the Spirit,by faith wait for the hope of righteousness. ,For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. ,You were running well! Who interfered withyou that you should not obey the truth? ,This persuasion is notfrom him who calls you. ,A little yeast grows through the wholelump. ,I have confidence toward you in the Lord that you willthink no other way. But he who troubles you will bear his judgment,whoever he is. ,But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. ,I wish that those who disturb you would cut themselvesoff. ,For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. ,For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." ,But if you bite anddevour one another, be careful that you don't consume one another. ,But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. ,For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. ,But if you are led by theSpirit, you are not under the law. ,Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, ,idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, ,envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. ,But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, ,gentleness, and self-control.Against such things there is no law. ,Those who belong to Christhave crucified the flesh with its passions and lusts. ,If we liveby the Spirit, let's also walk by the Spirit. ,Let's not becomeconceited, provoking one another, and envying one another. |
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14. New Testament, Philippians, 3.12-3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pauline paraenesis Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 295; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 98| 3.12. διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ]. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι· 3.13. ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, 3.14. κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. 3.15. Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν· καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ θεὸς ὑμῖν ἀποκαλύψει· 3.16. πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν. 3.17. Συνμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτω περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς· | 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 3.15. Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 3.16. Nevertheless, to the extent that we have already attained, let us walk by the same rule. Let us be of the same mind. 3.17. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 4. , Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. , I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. , Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. , Rejoice in the Lord always! Again I will say, Rejoice! , Let your gentleness be known to all men. The Lord is at hand. , In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. , The peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. , Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things. , The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you. , But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. , Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. , I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. , I can do all things through Christ, who strengthens me. , However you did well that you had fellowship with my affliction. , You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. , For even in Thessalonica you sent once and again to my need. , Not that I seek for the gift, but I seek for the fruit that increases to your account. , But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. , My God will supply every need of yours according to his riches in glory in Christ Jesus. , Now to our God and Father be the glory forever and ever! Amen. , Greet every saint in Christ Jesus. The brothers who are with me greet you. , All the saints greet you, especially those who are of Caesar's household. , The grace of the Lord Jesus Christ be with you all. Amen. |
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15. New Testament, Romans, 13.1-13.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 224| 13.1. Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν· 13.2. ὥστε ὁ ἀντιτασσόμενος τῇ ἐξουσίᾳ τῇ τοῦ θεοῦ διαταγῇ ἀνθέστηκεν, οἱ δὲ ἀνθεστηκότες ἑαυτοῖς κρίμα λήμψονται. 13.3. οἱ γὰρ ἄρχοντες οὐκ εἰσὶν φόβος τῷ ἀγαθῷ ἔργῳ ἀλλὰ τῷ κακῷ. θέλεις δὲ μὴ φοβεῖσθαι τὴν ἐξουσίαν; 13.4. τὸ ἀγαθὸν ποίει, καὶ ἕξεις ἔπαινον ἐξ αὐτῆς· θεοῦ γὰρ διάκονός ἐστιν σοὶ εἰς τὸ ἀγαθόν. ἐὰν δὲ τὸ κακὸν ποιῇς, φοβοῦ· οὐ γὰρ εἰκῇ τὴν μάχαιραν φορεῖ· θεοῦ γὰρ διάκονός ἐστιν, ἔκδικος εἰς ὀργὴν τῷ τὸ κακὸν πράσσοντι. 13.5. διὸ ἀνάγκη ὑποτάσσεσθαι, οὐ μόνον διὰ τὴν ὀργὴν ἀλλὰ καὶ διὰ τὴν συνείδησιν, | 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 13.2. Therefore he who resists the authority, withstands the ordice of God; and those who withstand will receive to themselves judgment. 13.3. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same, 13.4. for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. |
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