1. Hebrew Bible, Exodus, 34.34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56| 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ | 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded. |
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2. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, in its jewish context •pneuma (spirit) in paul, modern understandings Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 14, 209| 3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2. וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3. וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4. הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" 3.5. וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃ | 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; 3.2. And also upon the servants and upon the handmaids In those days will I pour out My spirit. 3.3. And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke. 3.4. The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." 3.5. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call. |
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3. Hebrew Bible, Genesis, 1.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, modern understandings Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 14| 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ | 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. |
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4. Hebrew Bible, Isaiah, 44.1-44.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, in its jewish context •pneuma (spirit) in paul, modern understandings Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 14, 209| 44.1. מִי־יָצַר אֵל וּפֶסֶל נָסָךְ לְבִלְתִּי הוֹעִיל׃ 44.1. וְעַתָּה שְׁמַע יַעֲקֹב עַבְדִּי וְיִשְׂרָאֵל בָּחַרְתִּי בוֹ׃ 44.2. כֹּה־אָמַר יְהוָה עֹשֶׂךָ וְיֹצֶרְךָ מִבֶּטֶן יַעְזְרֶךָּ אַל־תִּירָא עַבְדִּי יַעֲקֹב וִישֻׁרוּן בָּחַרְתִּי בוֹ׃ 44.2. רֹעֶה אֵפֶר לֵב הוּתַל הִטָּהוּ וְלֹא־יַצִּיל אֶת־נַפְשׁוֹ וְלֹא יֹאמַר הֲלוֹא שֶׁקֶר בִּימִינִי׃ 44.3. כִּי אֶצָּק־מַיִם עַל־צָמֵא וְנֹזְלִים עַל־יַבָּשָׁה אֶצֹּק רוּחִי עַל־זַרְעֶךָ וּבִרְכָתִי עַל־צֶאֱצָאֶיךָ׃ 44.4. וְצָמְחוּ בְּבֵין חָצִיר כַּעֲרָבִים עַל־יִבְלֵי־מָיִם׃ 44.5. זֶה יֹאמַר לַיהוָה אָנִי וְזֶה יִקְרָא בְשֵׁם־יַעֲקֹב וְזֶה יִכְתֹּב יָדוֹ לַיהוָה וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה׃ | 44.1. Yet now hear, O Jacob My servant, And Israel, whom I have chosen; 44.2. Thus saith the LORD that made thee, And formed thee from the womb, who will help thee: Fear not, O Jacob My servant, And thou, Jeshurun, whom I have chosen. 44.3. For I will pour water upon the thirsty land, And streams upon the dry ground; I will pour My spirit upon thy seed, And My blessing upon thine offspring; 44.4. And they shall spring up among the grass, As willows by the watercourses. 44.5. One shall say: ‘I am the LORD’S’; And another shall call himself by the name of Jacob; And another shall subscribe with his hand unto the LORD, And surname himself by the name of Israel. |
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5. Hebrew Bible, Ezekiel, 36.26-36.27 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, in its jewish context •pneuma (spirit) in paul, modern understandings Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 14, 209| 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ | 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them. |
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| 6. Plato, Meno, 99 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, in ancient medicine Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211 |
| 7. Plato, Ion, 534 b-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, in ancient medicine Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211 |
| 8. Plato, Apology of Socrates, 22 c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, in ancient medicine Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211 |
| 9. Hippocrates, On Breaths, 3.6-3.31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, in ancient medicine Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211 |
| 10. Plato, Phaedrus, 244 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, in ancient medicine Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211 |
| 11. Plato, Timaeus, 84 c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, as a material phenomenon in paul •pneuma (spirit) in paul, in bultmann •pneuma (spirit) in paul, in gunkel Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 210 |
12. Cicero, On The Nature of The Gods, 2.23-2.30, 2.39-2.43, 2.45, 2.57-2.58, 2.81-2.87, 2.164-2.167 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, anthropology •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, as an immaterial phenomenon •pneuma (spirit) in paul, in ancient medicine •pneuma (spirit) in paul, modern understandings •pneuma (spirit) in paul, in horn •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 18, 19, 20, 214 | 2.23. But as I have been insensibly led into a length of discourse beyond my first design (for I said that, as the existence of the Gods was evident to all, there was no need of any long oration to prove it), I will demonstrate it by reasons deduced from the nature of things. For it is a fact that all beings which take nourishment and increase contain in themselves a power of natural heat, without which they could neither be nourished nor increase. For everything which is of a warm and fiery character is agitated and stirred up by its own motion. But that which is nourished and grows is influenced by a certain regular and equable motion. And as long as this motion remains in us, so long does sense and life remain; but the moment that it abates and is extinguished, we ourselves decay and perish. By arguments like these, Cleanthes shows how great is the power of heat in all bodies. He observes that there is no food so gross as not to be digested in a night and a day; and that even in the excrementitious parts, which nature rejects, there remains a heat. The veins and arteries seem, by their continual quivering, to resemble the agitation of fire; and it has often been observed when the heart of an animal is just plucked from the body that it palpitates with such visible motion as to resemble the rapidity of fire. Everything, therefore, that has life, whether it be animal or vegetable, owes that life to the heat inherent in it; it is this nature of heat which contains in itself the vital power which extends throughout the whole world. This will appear more clearly on a more close explanation of this fiery quality, which pervades all things. Every division, then, of the world (and I shall touch upon the most considerable) is sustained by heat; and first it may be observed in earthly substances that fire is produced from stones by striking or rubbing one against another; that "the warm earth smokes" when just turned up, and that water is drawn warm from well-springs; and this is most especially the case in the winter season, because there is a great quantity of heat contained in the caverns of the earth; and this becomes more dense in the winter, and on that account confines more closely the innate heat which is discoverable in the earth. 2.23. "However, having begun to treat the subject in a different way from that which I proposed at the beginning (for I said that this part required no discussion, since the existence of god was manifest to everybody), in spite of this I should like to prove even this point by means of arguments drawn from Physics or Natural Philosophy. It is a law of Nature that all things capable of nurture and growth contain within them a supply of heat, without which their nurture and growth would not be possible; for everything of a hot, fiery nature supplies its own source of motion and activity; but that which is nourished and grows possesses a definite and uniform motion; and as long as this motion remains within us, so long sensation and life remain, whereas so soon as our heat is cooled and quenched we ourselves perish and are extinguished. 2.24. This doctrine Cleanthes enforces by these further arguments, to show how great is the supply of heat in every living body: he states that there is no food so heavy that it is not digested in twenty-four hours; and even the residue of our food which nature rejects contains heat. Again, the veins and arteries never cease throbbing with a flame-like pulse, and frequent cases have been observed when the heart of an animal on being torn out of its body has continued to beat with a rapid motion resembling the flickering of fire. Every living thing therefore, whether animal or vegetable, owes its vitality to the heat contained within it. From this it must be inferred that this element of heat possesses in itself a vital force that pervades the whole world. 2.25. "We shall discern the truth of this more readily from a more detailed account of this all‑permeating fiery element as a whole. All the parts of the world (I will however only specify the most important) are supported and sustained by heat. This can be perceived first of all in the element of earth. We see fire produced by striking or rubbing stones together; and when newly dug, 'the earth doth steam with warmth'; and also warm water is drawn from running springs, and this occurs most of all in the winter-time, because a great store of heat is confined in the caverns of the earth, which in winter is denser and therefore confines more closely the heat stored in the soil. 2.26. It would require a long dissertation, and many reasons would require to be adduced, to show that all the seeds which the earth conceives, and all those which it contains having been generated from itself, and fixed in roots and trunks, derive all their origin and increase from the temperature and regulation of heat. And that even every liquor has a mixture of heat in it is plainly demonstrated by the effusion of water; for it would not congeal by cold, nor become solid, as ice or snow, and return again to its natural state, if it were not that, when heat is applied to it, it again becomes liquefied and dissolved, and so diffuses itself. Therefore, by northern and other cold winds it is frozen and hardened, and in turn it dissolves and melts again by heat. The seas likewise, we find, when agitated by winds, grow warm, so that from this fact we may understand that there is heat included in that vast body of water; for we cannot imagine it to be external and adventitious heat, but such as is stirred up by agitation from the deep recesses of the seas; and the same thing takes place with respect to our bodies, which grow warm with motion and exercise. And the very air itself, which indeed is the coldest element, is by no means void of heat; for there is a great quantity, arising from the exhalations of water, which appears to be a sort of steam occasioned by its internal heat, like that of boiling liquors. The fourth part of the universe is entirely fire, and is the source of the salutary and vital heat which is found in the rest. From hence we may conclude that, as all parts of the world are sustained by heat, the world itself also has such a great length of time subsisted from the same cause; and so much the more, because we ought to understand that that hot and fiery principle is so diffused over universal nature that there is contained in it a power and cause of generation and procreation, from which all animate beings, and all those creatures of the vegetable world, the roots of which are contained in the earth, must inevitably derive their origin and their increase. 2.26. It would require a long discourse and a great many arguments to enable me to show that all the seeds that earth receives in her womb, and all the plants which she spontaneously generates and holds fixed by their roots in the ground, owe both their origin and growth to this warm temperature of the soil. That water also contains an admixture of heat is shown first of all by its liquid nature; water would neither be frozen into ice by cold nor congealed into snow and hoar-frost unless it could also become fluid when liquefied and thawed by the admixture of heat; this is why moisture both hardens when exposed to a north wind or a frost from some other quarter, and also in turn softens when warmed, and evaporates with heat. Also the sea when violently stirred by the wind becomes warm, so that it can readily be realized that this great body of fluid contains heat; for we must not suppose the warmth in question to be derived from some external source, but stirred up from the lowest depths of the sea by violent motion, just as happens to our bodies when they are restored to warmth by movement and exercise. Indeed the air itself, though by nature the coldest of the elements, is by no means entirely devoid of heat; 2.27. indeed it contains even a considerable admixture of heat, for it is itself generated by exhalation from water, since air must be deemed to be a sort of vaporized water, and this vaporization is caused by the motion of the heat contained in the water. We may see an example of the same process when water is made to boil by placing fire beneath it. — There remains the fourth element: this is itself by nature glowing hot throughout and also imparts the warmth of health and life to all other substances. 2.28. Hence from the fact that all the parts of the world are sustained by heat the inference follows that the world itself also owes its continued preservation for so long a time to the same or a similar substance, and all the more so because it must be understood that this hot and fiery principle is interfused with the whole of nature in such a way as to constitute the male and female generative principles, and so to be the necessary cause of both the birth and the growth of all living creatures, whether animals or those whose roots are planted in the earth. 2.29. It is nature, consequently, that continues and preserves the world, and that, too, a nature which is not destitute of sense and reason; for in every essence that is not simple, but composed of several parts, there must be some predomit quality — as, for instance, the mind in man, and in beasts something resembling it, from which arise all the appetites and desires for anything. As for trees, and all the vegetable produce of the earth, it is thought to be in their roots. I call that the predomit quality, which the Greeks call ἡγεμονικόν; which must and ought to be the most excellent quality, wherever it is found. That, therefore, in which the prevailing quality of all nature resides must be the most excellent of all things, and most worthy of the power and pre-eminence over all things. Now, we see that there is nothing in being that is not a part of the universe; and as there are sense and reason in the parts of it, there must therefore be these qualities, and these, too, in a more energetic and powerful degree, in that part in which the predomit quality of the world is found. The world, therefore, must necessarily be possessed of wisdom; and that element, which embraces all things, must excel in perfection of reason. The world, therefore, is a God, and the whole power of the world is contained in that divine element. The heat also of the world is more pure, clear, and lively, and, consequently, better adapted to move the senses than the heat allotted to us; and it vivifies and preserves all things within the compass of our knowledge. It is absurd, therefore, to say that the world, which is endued with a perfect, free, pure, spirituous, and active heat, is not sensitive, since by this heat men and beasts are preserved, and move, and think; more especially since this heat of the world is itself the sole principle of agitation, and has no external impulse, but is moved spontaneously; for what can be more powerful than the world, which moves and raises that heat by which it subsists? 2.29. "There is therefore an element that holds the whole world together and preserves it, and this an element possessed of sensation and reason; since every natural object that is not a homogeneous and simple substance but a complex and composite one must contain within it some ruling principle, for example in man the intelligence, in the lower animals something resembling intelligence that is the source of appetition. With trees and plants the ruling principle is believed to be located in the roots. I use the term 'ruling principle' as the equivalent of the Greek hēgemonikon, meaning that part of anything which must and ought to have supremacy in a thing of that sort. Thus it follows that the element which contains the ruling principle of the whole of nature must also be the most excellent of all things and the most deserving of authority and sovereignty over all things. 2.30. Now we observe that the parts of the world (and nothing exists in all the world which is not a part of the whole world) possess sensation and reason. Therefore it follows that that part which contains the ruling principle of the world must necessarily possess sensation and reason, and these in a more intense and higher form. Hence it follows that the world possesses wisdom, and that the element which holds all things in its embrace is pre‑eminently and perfectly rational, and therefore that the world is god, and all the forces of the world are held together by the divine nature. "Moreover that glowing heat of the world is far purer and more brilliant and far more mobile, and therefore more stimulating to the senses, than this warmth of ours by which the things that we know are preserved and vitalized. 2.39. but no being is more perfect than the world, and nothing is better than virtue; therefore virtue is an essential attribute of the world. Again, man's nature is not perfect, yet virtue may be realized in man; how much more readily then in the world! therefore the world possesses virtue. Therefore it is wise, and consequently divine. "Having thus perceived the divinity of the world, we must also assign the same divinity to the stars, which are formed from the most mobile and the purest part of the aether, and are not compounded of any other element besides; they are of a fiery heat and translucent throughout. Hence they too have the fullest right to be pronounced to be living beings endowed with sensation and intelligence. 2.40. The divinity of the world being now clearly perceived, we must acknowledge the same divinity to be likewise in the stars, which are formed from the lightest and purest part of the ether, without a mixture of any other matter; and, being altogether hot and transparent, we may justly say they have life, sense, and understanding. And Cleanthes thinks that it may be established by the evidence of two of our senses — feeling and seeing — that they are entirely fiery bodies; for the heat and brightness of the sun far exceed any other fire, inasmuch as it enlightens the whole universe, covering such a vast extent of space, and its power is such that we perceive that it not only warms, but often even burns: neither of which it could do if it were not of a fiery quality. Since, then, says he, the sun is a fiery body, and is nourished by the vapors of the ocean (for no fire can continue without some sustece), it must be either like that fire which we use to warm us and dress our food, or like that which is contained in the bodies of animals. And this fire, which the convenience of life requires, is the devourer and consumer of everything, and throws into confusion and destroys whatever it reaches. On the contrary, the corporeal heat is full of life, and salutary; and vivifies, preserves, cherishes, increases, and sustains all things, and is productive of sense; therefore, says he, there can be no doubt which of these fires the sun is like, since it causes all things in their respective kinds to flourish and arrive to maturity; and as the fire of the sun is like that which is contained in the bodies of animated beings, the sun itself must likewise be animated, and so must the other stars also, which arise out of the celestial ardor that we call the sky, or firmament. 2.40. That the stars consist entirely of fire Cleanthes holds to be established by the evidence of two of the senses, those of touch and sight. For the radiance of the sun is more brilliant than that of any fire, inasmuch as it casts its light so far and wide over the boundless universe; and the contact of its rays is so powerful that it not merely warms but often actually burns, neither of which things could it do if it were not made of fire. 'Therefore,' Cleanthes proceeds, 'since the sun is made of fire, and is nourished by the vapours exhaled from the ocean because no fire could continue to exist without sustece of some sort, it follows that it resembles either that fire which we employ in ordinary life or that which is contained in the bodies of living creatures. 2.41. Now our ordinary fire that serves the needs of daily life is a destructive agency, consuming everything, and also wherever it spreads it routs and scatters everything. On the other hand the fire of the body is the glow of life and health; it is the universal preservative, giving nourishment, fostering growth, sustaining, bestowing sensation.' He therefore maintains that there can be no doubt which of the two kinds of fire the sun resembles, for the sun also causes all things to flourish and to bring forth increase each after its kind. Hence since the sun resembles those fires which are contained in the bodies of living creatures, the sun also must be alive; and so too the other heavenly bodies, since they have their origin in the fiery heat of heaven that is entitled the aether or sky. 2.42. As, then, some animals are generated in the earth, some in the water, and some in the air, Aristotle thinks it ridiculous to imagine that no animal is formed in that part of the universe which is the most capable to produce them. But the stars are situated in the ethereal space; and as this is an element the most subtle, whose motion is continual, and whose force does not decay, it follows, of necessity, that every animated being which is produced in it must be endowed with the quickest sense and the swiftest motion. The stars, therefore, being there generated, it is a natural inference to suppose them endued with such a degree of sense and understanding as places them in the rank of Gods.For it may be observed that they who inhabit countries of a pure, clear air have a quicker apprehension and a readier genius than those who live in a thick, foggy climate. It is thought likewise that the nature of a man's diet has an effect on the mind; therefore it is probable that the stars are possessed of an excellent understanding, inasmuch as they are situated in the ethereal part of the universe, and are nourished by the vapors of the earth and sea, which are purified by their long passage to the heavens. But the invariable order and regular motion of the stars plainly manifest their sense and understanding; for all motion which seems to be conducted with reason and harmony supposes an intelligent principle, that does not act blindly, or inconsistently, or at random. And this regularity and consistent course of the stars from all eternity indicates not any natural order, for it is pregt with sound reason, not fortune (for fortune, being a friend to change, despises consistency). It follows, therefore, that they move spontaneously by their own sense and divinity. 2.42. Since therefore some living creatures are born on the earth, others in the water and others in the air, it is absurd, so Aristotle holds, to suppose that no living animal is born in that element which is most adapted for the generation of living things. But the stars occupy the region of aether, and as this has a very rarefied substance and is always in lively motion, it follows that the animal born in this region has the keenest senses and the swiftest power of movement; hence since the stars come into existence in the aether, it is reasonable to suppose that they possess sensation and intelligence. And from this it follows that the stars are to be reckoned as gods. For it may be observed that the inhabitants of those countries in which the air is pure and rarefied have keener wits and greater powers of understanding than persons who live in a dense and heavy climate; 2.43. moreover the substance employed as food is also believed to have some influence on mental acuteness; it is therefore likely that the stars possess surpassing intelligence, since they inhabit the ethereal region of the world and also are nourished by the moist vapours of sea and earth, rarefied in their passage through the wide intervening space. Again, the consciousness and intelligence of the stars is most clearly evinced by their order and regularity; for regular and rhythmical motion is impossible without design, which contains no trace of casual or accidental variation; now the order and eternal regularity of the constellations indicates neither a process of nature, for it is highly rational, nor chance, for chance loves variation and abhors regularity; it follows therefore that the stars move of their own free-will and because of their intelligence and divinity. 2.45. It now remains that we consider what is the character of the Gods. Nothing is more difficult than to divert our thoughts and judgment from the information of our corporeal sight, and the view of objects which our eyes are accustomed to; and it is this difficulty which has had such an influence on the unlearned, and on philosophers also who resembled the unlearned multitude, that they have been unable to form any idea of the immortal Gods except under the clothing of the human figure; the weakness of which opinion Cotta has so well confuted that I need not add my thoughts upon it. But as the previous idea which we have of the Deity comprehends two things — first of all, that he is an animated being; secondly, that there is nothing in all nature superior to him — I do not see what can be more consistent with this idea and preconception than to attribute a mind and divinity to the world, the most excellent of all beings. Epicurus may be as merry with this notion as he pleases; a man not the best qualified for a joker, as not having the wit and sense of his country. Let him say that a voluble round Deity is to him incomprehensible; yet he shall never dissuade me from a principle which he himself approves, for he is of opinion there are Gods when he allows that there must be a nature excellently perfect. But it is certain that the world is most excellently perfect: 2.45. "It remains for us to consider the qualities of the divine nature; and on this subject nothing is more difficult than to divert the eye of the mind from following the practice of bodily sight. This difficulty has caused both uneducated people generally and those philosophers who resemble the uneducated to be unable to conceive of the immortal gods without setting before themselves the form of men: a shallow mode of thought which Cotta has exposed and which therefore calls for no discussion from me. But assuming that we have a definite and preconceived idea of a deity as, first, a living being, and secondly, a being unsurpassed in excellence by anything else in the whole of nature, I can see nothing that satisfies this preconception or idea of ours more fully than, first, the judgement that this world, which must necessarily be the most excellent of all things, is itself a living being and a god. 2.57. Zeno, then, defines nature to be "an artificial fire, proceeding in a regular way to generation;" for he thinks that to create and beget are especial properties of art, and that whatever may be wrought by the hands of our artificers is much more skilfully performed by nature, that is, by this artificial fire, which is the master of all other arts. According to this manner of reasoning, every particular nature is artificial, as it operates agreeably to a certain method peculiar to itself; but that universal nature which embraces all things is said by Zeno to be not only artificial, but absolutely the artificer, ever thinking and providing all things useful and proper; and as every particular nature owes its rise and increase to its own proper seed, so universal nature has all her motions voluntary, has affections and desires (by the Greeks called ὁρμὰς) productive of actions agreeable to them, like us, who have sense and understanding to direct us. Such, then, is the intelligence of the universe; for which reason it may be properly termed prudence or providence (in Greek, πρόνοια), since her chiefest care and employment is to provide all things fit for its duration, that it may want nothing, and, above all, that it may be adorned with all perfection of beauty and ornament. 2.57. "I therefore believe that I shall not be wrong if in discussing this subject I take my first principle from the prince of seekers after truth, Zeno himself. Now Zeno gives this definition of nature: 'nature (he says) is a craftsmanlike fire, proceeding methodically to the work of generation.' For he holds that the special function of an art or craft is to create and generate, and that what in the processes of our arts is done by the hand is done with far more skilful craftsmanship by nature, that is, as I said, by that 'craftsmanlike' fire which is the teacher of the other arts. And on this theory, while each department of nature is 'craftsmanlike,' in the sense of having a method or path marked out for it to follow, 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.81. It is now incumbent on me to prove that all things are subjected to nature, and most beautifully directed by her. But, first of all, it is proper to explain precisely what that nature is, in order to come to the more easy understanding of what I would demonstrate. Some think that nature is a certain irrational power exciting in bodies the necessary motions. Others, that it is an intelligent power, acting by order and method, designing some end in every cause, and always aiming at that end, whose works express such skill as no art, no hand, can imitate; for, they say, such is the virtue of its seed, that, however small it is, if it falls into a place proper for its reception, and meets with matter conducive to its nourishment and increase, it forms and produces everything in its respective kind; either vegetables, which receive their nourishment from their roots; or animals, endowed with motion, sense, appetite, and abilities to beget their likeness. Some apply the word nature to everything; as Epicurus does, who acknowledges no cause, but atoms, a vacuum, and their accidents. But when we say that nature forms and governs the world, we do not apply it to a clod of earth, or piece of stone, or anything of that sort, whose parts have not the necessary cohesion, but to a tree, in which there is not the appearance of chance, but of order and a resemblance of art. 2.81. "Next I have to show that all things are under the sway of nature and are carried on by her in the most excellent manner. But first I must briefly explain the meaning of the term 'nature' itself, to make our doctrine more easily intelligible. Some persons define nature as a non‑rational force that causes necessary motions in material bodies; others as a rational and ordered force, proceeding by method and plainly displaying the means that she takes to produce each result and the end at which she aims, and possessed of a skill that no handiwork of artist or craftsman can rival or reproduce. For a seed, they point out, has such potency that, tiny though it is in size, nevertheless if it falls into some substance that conceives and enfolds it, and obtains suitable material to foster its nurture and growth, it fashions and produces the various creatures after their kinds, some designed merely to absorb nourishment through their roots, and others capable of motion, sensation, appetition and reproduction of their species. 2.82. Some thinkers again denote by the term 'nature' the whole of existence — for example Epicurus, who divides the nature of all existing things into atoms, void, and the attributes of these. When we on the other hand speak of nature as the sustaining and governing principle of the world, we do not mean that the world is like a clod of earth or lump of stone or something else of that sort, which possesses only the natural principle of cohesion, but like a tree or an animal, displaying no haphazard structure, to be order and a certain semblance of design. 2.83. But if the art of nature gives life and increase to vegetables, without doubt it supports the earth itself; for, being impregnated with seeds, she produces every kind of vegetable, and embracing their roots, she nourishes and increases them; while, in her turn, she receives her nourishment from the other elements, and by her exhalations gives proper sustece to the air, the sky, and all the superior bodies. If nature gives vigor and support to the earth, by the same reason she has an influence over the rest of the world; for as the earth gives nourishment to vegetables, so the air is the preservation of animals. The air sees with us, hears with us, and utters sounds with us; without it, there would be no seeing, hearing, or sounding. It even moves with us; for wherever we go, whatever motion we make, it seems to retire and give place to us. That which inclines to the centre, that which rises from it to the surface, and that which rolls about the centre, constitute the universal world, and make one entire nature; and as there are four sorts of bodies, the continuance of nature is caused by their reciprocal changes; for the water arises from the earth, the air from the water, and the fire from the air; and, reversing this order, the air arises from fire, the water from the air, and from the water the earth, the lowest of the four elements, of which all beings are formed. Thus by their continual motions backward and forward, upward and downward, the conjunction of the several parts of the universe is preserved; a union which, in the beauty we now behold it, must be eternal, or at least of a very long duration, and almost for an infinite space of time; and, whichever it is, the universe must of consequence be governed by nature. For what art of navigating fleets, or of marshalling an army, and — to instance the produce of nature — what vine, what tree, what animated form and conformation of their members, give us so great an indication of skill as appears in the universe? Therefore we must either deny that there is the least trace of an intelligent nature, or acknowledge that the world is governed by it. But since the universe contains all particular beings, as well as their seeds, can we say that it is not itself governed by nature? That would be the same as saying that the teeth and the beard of man are the work of nature, but that the man himself is not. Thus the effect would be understood to be greater than the cause. 2.83. "But if the plants fixed and rooted in the rather owe their life and vigour to nature's art, surely the earth herself must be sustained by the same power, inasmuch as when impregnated with seeds she brings forth from her womb all things in profusion, nourishes their roots in her bosom and causes them to grow, and herself in turn is nourished by the upper and outer elements. Her exhalations moreover give nourishment to the air, the ether and all the heavenly bodies. Thus if earth is upheld and invigorated by nature, the same principle must hold good of the rest of the world, for plants are rooted in the earth, animals are sustained by breathing air, and the air itself is our partner in seeing, hearing and uttering sounds, since none of these actions can be performed without its aid; nay, it even moves as we move, for wherever we go or move our limbs, it seems as it were to give place and retire before us. 2.84. And those things which travel towards the centre of the earth which is its lowest point, those which move from the centre upwards, and those which rotate in circles round the centre, constitute the one continuous nature of the world. Again the continuum of the world's nature is constituted by the cyclic transmutations of the four kinds of matter. For earth turns into water, water into air, air into aether, and then the process is reversed, and aether becomes air, air water, and water earth, the lowest of the four. Thus the parts of the world are held in union by the constant passage up and down, thenceforth, of these four elements of which all things are composed. 2.85. And this world-structure must either be everlasting in this same form in which we see it or at all events extremely durable, and destined to endure for an almost immeasurably protracted period of time. Whichever alternative be true, the inference follows that the world is governed by nature. For consider the navigation of a fleet, the marshalling of an army, or (to return to instances from the processes of nature) the budding of a vien or of a tree, or even the shape and structure of the limbs of an animal — when do these ever evidence such a degree of skill in nature as the world itself? Either therefore there is nothing that is ruled by a sentient nature, or we must admit that the world is so ruled. 2.86. Now, the universe sows, as I may say, plants, produces, raises, nourishes, and preserves what nature administers, as members and parts of itself. If nature, therefore, governs them, she must also govern the universe. And, lastly, in nature's administration there is nothing faulty. She produced the best possible effect out of those elements which existed. Let any one show how it could have been better. But that can never be; and whoever attempts to mend it will either make it worse, or aim at impossibilities. But if all the parts of the universe are so constituted that nothing could be better for use or beauty, let us consider whether this is the effect of chance, or whether, in such a state they could possibly cohere, but by the direction of wisdom and divine providence. Nature, therefore, cannot be void of reason, if art can bring nothing to perfection without it, and if the works of nature exceed those of art. How is it consistent with common-sense that when you view an image or a picture, you imagine it is wrought by art; when you behold afar off a ship under sail, you judge it is steered by reason and art; when you see a dial or water-clock, you believe the hours are shown by art, and not by chance; and yet that you should imagine that the universe, which contains all arts and the artificers, can be void of reason and understanding? 2.86. Indeed, how is it possible that the universe, which contains within itself all the other natures and their seeds, should not itself be governed by nature? Thus if anyone declared that a man's teeth and the hair on his body are a natural growth but that the man himself to whom they belong is not a natural organism, he would fail to see that things which produce something from within them must have more perfect natures than the things which are produced from them. But the sower and planter and begetter, so to speak, of all the things that nature governs, their trainer and nourisher, is the world; the world gives nutriment and sustece to all its limbs as it were, or parts. But if the parts of the world are governed by nature, the world itself must needs be governed by nature. Now the government of the world contains nothing that could possibly be censured; given the existing elements, the best that could be produced from them has been produced. 2.87. Let someone therefore prove that it could have been better. But no one will ever prove this, and anyone who essays to improve some detail will either make it worse or will be demanding an improvement impossible in the nature of things. "But if the structure of the world in all its parts is such that it could not have been better whether in point of utility or beauty, let us consider js is the result of chance, or whether on the contrary the parts of the world are in such a condition that they could not possibly have cohered together if they were not controlled by intelligence and by divine providence. If then that produces of nature are better than those of art, and if art produces nothing without reason, nature too cannot be deemed to be without reason. When you see a statue or a painting, you recognize the exercise of art; when you observe from a distance the course of a ship, you do not hesitate to assume that its motion is guided by reason and by art; when you look at a sun‑dial or a water-clock, you infer that it tells the time by art and not by chance; how then can it be consistent to suppose that the world, which includes both the works of art in question, the craftsmen who made them, and everything else besides, can be devoid of purpose and of reason? 2.164. "Nor is the care and providence of the immortal gods bestowed only upon the human race in its entirety, but it is also wont to be extended to individuals. We may narrow down the entirety of the human race and bring it gradually down to smaller and smaller groups, and finally to single individuals. For if we believe, for the reasons that we have spoken of before, that the gods care for all human beings everywhere in every coast and region of the lands remote from this continent in which we dwell, then they care also for the men who inhabit with us these lands between the sunrise and the sunset. 2.165. For if the reasons which I have given prove to all of us that the Gods take care of all men, in every country, in every part of the world separate from our continent, they take care of those who dwell on the same land with us, from east to west; and if they regard those who inhabit this kind of great island, which we call the globe of the earth, they have the like regard for those who possess the parts of this island — Europe, Asia, and Africa; and therefore they favor the parts of these parts, as Rome, Athens, Sparta, and Rhodes; and particular men of these cities, separate from the whole; as Curius, Fabricius, Coruncanius, in the war with Pyrrhus; in the first Punic war, Calatinus, Duillius, Metellus, Lutatius; in the second, Maximus, Marcellus, Africanus; after these, Paullus, Gracchus, Cato; and in our fathers' times, Scipio, Laelius. Rome also and Greece have produced many illustrious men, who we cannot believe were so without the assistance of the Deity; which is the reason that the poets, Homer in particular, joined their chief heroes — Ulysses, Agamemnon, Diomedes, Achilles — to certain Deities, as companions in their adventures and dangers. Besides, the frequent appearances of the Gods, as I have before mentioned, demonstrate their regard for cities and particular men. This is also apparent indeed from the foreknowledge of events, which we receive either sleeping or waking. We are likewise forewarned of many things by the entrails of victims, by presages, and many other means, which have been long observed with such exactness as to produce an art of divination. There never, therefore, was a great man without divine inspiration. If a storm should damage the corn or vineyard of a person, or any accident should deprive him of some conveniences of life, we should not judge from thence that the Deity hates or neglects him. The Gods take care of great things, and disregard the small. But to truly great men all things ever happen prosperously; as has been sufficiently asserted and proved by us Stoics, as well as by Socrates, the prince of philosophers, in his discourses on the infinite advantages arising from virtue. 2.165. But if they care for these who inhabit that sort of vast island which we call the round earth, they also care for those who occupy continue divisions of that island, Europe, Asia and Africa. Therefore they also cherish the divisions of those divisions, for instance Rome, Athens, Sparta and Rhodes; and they cherish the individual citizens of those cities regarded separately from the whole body collectively, for example, Curius, Fabricius and Coruncanius in the war with Pyrrhus, Calatinus, Duellius, Metellus and Lutatius in the First Punic War, and Maximus, Marcellus and Africanus in the Second, and at a later date Paulus, Gracchus and Cato, or in our fathers' time Scipio and Laelius; and many remarkable men besides both our own country and Greece have given birth to, none of whom would conceivably have been what he was save by god's aid. 2.166. It was this reason which drove the poets, and especially Homer, to attach to their chief heroes, Ulysses, Diomede, Agamemnon or Achilles, certain gods as the companions of their perils and adventures; moreover the gods have often appeared to men in person, as in the cases which I have mentioned above, so testifying that they care both for communities and for individuals. And the same is proved by the portents of future occurrences that are vouchsafed to men sometimes when they are asleep and sometimes when they are awake. Moreover we receive a number of warnings by means of signs and of the entrails of victims, and by many other things that long-continued usage has noted in such a manner as to create the art of divination. 2.167. Therefore no great man ever existed who did not enjoy some portion of divine inspiration. Nor yet is this argument to be deprived by pointing to cases where a man's cornfields or vineyards have been damaged by a storm, or an accident has robbed him of some commodity of value, and inferring that the victim of one of these misfortunes is the object of god's hatred or neglect. The gods attend to great matters; they neglect small ones. Now great men always prosper in all their affairs, assuming that the teachers of our school and Socrates, the prince of philosophy, have satisfactorily discoursed upon the bounteous abundance of wealth that virtue bestows. |
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13. Hebrew Bible, Daniel, 2.1-2.4, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pneuma (spirit) in paul, and glory (doxa, shine) •pneuma (spirit) in paul, as an immaterial phenomenon •pneuma (spirit) in paul, in qumran •pneuma (spirit) in paul, and heavenly bodies in stoicism Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 217, 223| 2.1. וּבִשְׁנַת שְׁתַּיִם לְמַלְכוּת נְבֻכַדְנֶצַּר חָלַם נְבֻכַדְנֶצַּר חֲלֹמוֹת וַתִּתְפָּעֶם רוּחוֹ וּשְׁנָתוֹ נִהְיְתָה עָלָיו׃ 2.1. עֲנוֹ כשדיא [כַשְׂדָּאֵי] קֳדָם־מַלְכָּא וְאָמְרִין לָא־אִיתַי אֲנָשׁ עַל־יַבֶּשְׁתָּא דִּי מִלַּת מַלְכָּא יוּכַל לְהַחֲוָיָה כָּל־קֳבֵל דִּי כָּל־מֶלֶךְ רַב וְשַׁלִּיט מִלָּה כִדְנָה לָא שְׁאֵל לְכָל־חַרְטֹּם וְאָשַׁף וְכַשְׂדָּי׃ 2.2. עָנֵה דָנִיֵּאל וְאָמַר לֶהֱוֵא שְׁמֵהּ דִּי־אֱלָהָא מְבָרַךְ מִן־עָלְמָא וְעַד־עָלְמָא דִּי חָכְמְתָא וּגְבוּרְתָא דִּי לֵהּ־הִיא׃ 2.2. וַיֹּאמֶר הַמֶּלֶךְ לִקְרֹא לַחַרְטֻמִּים וְלָאַשָּׁפִים וְלַמְכַשְּׁפִים וְלַכַּשְׂדִּים לְהַגִּיד לַמֶּלֶךְ חֲלֹמֹתָיו וַיָּבֹאוּ וַיַּעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃ 2.3. וַאֲנָה לָא בְחָכְמָה דִּי־אִיתַי בִּי מִן־כָּל־חַיַּיָּא רָזָא דְנָה גֱּלִי לִי לָהֵן עַל־דִּבְרַת דִּי פִשְׁרָא לְמַלְכָּא יְהוֹדְעוּן וְרַעְיוֹנֵי לִבְבָךְ תִּנְדַּע׃ 2.3. וַיֹּאמֶר לָהֶם הַמֶּלֶךְ חֲלוֹם חָלָמְתִּי וַתִּפָּעֶם רוּחִי לָדַעַת אֶת־הַחֲלוֹם׃ 2.4. וּמַלְכוּ רביעיה [רְבִיעָאָה] תֶּהֱוֵא תַקִּיפָה כְּפַרְזְלָא כָּל־קֳבֵל דִּי פַרְזְלָא מְהַדֵּק וְחָשֵׁל כֹּלָּא וּכְפַרְזְלָא דִּי־מְרָעַע כָּל־אִלֵּין תַּדִּק וְתֵרֹעַ׃ 2.4. וַיְדַבְּרוּ הַכַּשְׂדִּים לַמֶּלֶךְ אֲרָמִית מַלְכָּא לְעָלְמִין חֱיִי אֱמַר חֶלְמָא לעבדיך [לְעַבְדָךְ] וּפִשְׁרָא נְחַוֵּא׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ | 2.1. And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep broke from him. 2.2. Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Chaldeans, to tell the king his dreams. So they came and stood before the king. 2.3. And the king said unto them: ‘I have dreamed a dream, and my spirit is troubled to know the dream.’ 2.4. Then spoke the Chaldeans to the king in Aramaic: ‘O king, live for ever! tell thy servants the dream, and we will declare the interpretation.’ 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever. |
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14. Septuagint, Wisdom of Solomon, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.10-15.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 59, 60 | 13.8. For He correcteth the righteous as a beloved son, And his chastisement is as that of a firstborn. 13.8. Yet again, not even they are to be excused; |
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| 15. Philo of Alexandria, Allegorical Interpretation, 2.23 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 214 |
16. Philo of Alexandria, On Giants, 22-27 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 222 | 27. But now, the spirit which is upon him is the wise, the divine, the indivisible, the undistributable, the good spirit, the spirit which is everywhere diffused, so as to fill the universe, which, while it benefits others, it not injured by having a participation in it given to another, and if added to something else, either as to its understanding, or its knowledge, or its wisdom. VII. |
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17. Seneca The Younger, Letters, 9.16, 41.4-41.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, and world soul •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 215 | 9.16. People may say: "But what sort of existence will the wise man have, if he be left friendless when thrown into prison, or when stranded in some foreign nation, or when delayed on a long voyage, or when cast upon a lonely shore?" His life will be like that of Jupiter, who, amid the dissolution of the world, when the gods are confounded together and Nature rests for a space from her work, can retire into himself and give himself over to his own thoughts.[10] In some such way as this the sage will act; he will retreat into himself, and live with himself. 41.4. If you see a man who is unterrified in the midst of dangers, untouched by desires, happy in adversity, peaceful amid the storm, who looks down upon men from a higher plane, and views the gods on a footing of equality, will not a feeling of reverence for him steal over you? Will you not say: "This quality is too great and too lofty to be regarded as resembling this petty body in which it dwells? A divine power has descended upon that man." 41.5. When a soul rises superior to other souls, when it is under control, when it passes through every experience as if it were of small account, when it smiles at our fears and at our prayers, it is stirred by a force from heaven. A thing like this cannot stand upright unless it be propped by the divine. Therefore, a greater part of it abides in that place from whence it came down to earth. Just as the rays of the sun do indeed touch the earth, but still abide at the source from which they are sent; even so the great and hallowed soul, which has come down in order that we may have a nearer knowledge of divinity, does indeed associate with us, but still cleaves to its origin; on that source it depends, thither it turns its gaze and strives to go, and it concerns itself with our doings only as a being superior to ourselves. |
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18. New Testament, Romans, 1.8, 1.9, 1.11, 1.18, 1.18-2.16, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2.1, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 6, 6.1-8.13, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.9, 6.11, 6.13, 7, 7.5, 7.6, 7.7-8.13, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 10, 10.12, 10.13, 10.14, 10.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 69, 70, 71, 72, 96, 230, 231| 5.5. ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν· | 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. |
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19. New Testament, Philippians, 1.6, 1.10, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.19, 1.20, 1.23, 1.24, 1.27, 1.27-2.18, 1.28, 2, 2.1, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.15, 2.16, 3, 3.2, 3.3, 3.4, 3.4-4.1, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12-4.1, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.19, 3.20, 3.21, 4.1, 156 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 4, 40, 43, 55, 157 | 3. , Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. , Beware of the dogs, beware of the evil workers, beware of the false circumcision. , For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; , though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: , circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; , concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. , However, what things were gain to me, these have I counted loss for Christ. , Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ , and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; , that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; , if by any means I may attain to the resurrection from the dead. , 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. , 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, , I press on toward the goal for the prize of the high calling of God in Christ Jesus. , Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. , Nevertheless, to the extent that we have already attained, let us walk by the same rule. Let us be of the same mind. , Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. , For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ, , whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. , For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; , who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. |
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20. New Testament, Galatians, 1.1, 1.6, 1.7, 1.8, 1.9, 3, 3.1-4.7, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.26-4.7, 3.27, 3.28, 3.29, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.13, 4.14, 4.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 68, 229, 230| 4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, | 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, |
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21. New Testament, 2 Corinthians, 3.18, 7.1, 4.4, 4.7-5.10, 4, 5, 5.5, 1.22, 3, 4.8, 2.14-7.4, 4.16, 4.7, 6, 7, 2, 1.11, 4.13, 7.12, 7.8, 7.7, 7.13, 4.14, 1.5, 1.8, 1.10, 1.4, 1.3, 7.14, 1.9, 4.12, 7.10, 7.11, 4.11, 7.9, 4.10, 1.7, 1.6, 7.6, 2.12, 1.12-2.11, 4.16-5.10, 1, 7.16, 7.5, 4.15, 4.9, 1.1-2.13, 7.15, 2.14, 4.6, 3.17, 3.16, 2.14-4.6, 6.5, 4.3, 4.5, 5.14, 5.15, 5.20, 5.21, 5.19, 7.4, 6.4, 4.2, 4.1, 3.1, 3.2, 3.3, 6.6, 6.3, 6.7, 6.8, 6.9, 6.10, 2.10, 5.4, 5.1, 5.10, 5.8, 5.6, 5.2, 4.17, 4.18, 12, 6.11, 6.12, 6.13, 5.17, 7.2, 6.18, 6.14-7.1, 6.17, 6.16, 12.10, 12.2, 12.1, 12.9, 12.3, 12.6, 12.4, 12.5, 12.7, 12.8, 6.4b5, 6.6-7a, 6.3-4a (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56, 57, 59, 223, 228| 3.18. ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳτὴν δόξαν Κυρίουκατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. | |
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22. New Testament, 1 Thessalonians, 1.2-1.6, 2.13, 3.9-3.10, 4.8, 4.13, 4.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 37, 41, 69, 73, 74, 79, 80, 156, 157, 194, 198| 1.2. Εὐχαριστοῦμεν τῷ θεῷ πάντοτε περὶ πάντων ὑμῶν μνείαν ποιούμενοι ἐπὶ τῶν προσευχῶν ἡμῶν, 1.3. ἀδιαλείπτως μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου τῆς ἀγάπης καὶ τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν, 1.4. εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ [τοῦ] θεοῦ, τὴν ἐκλογὴν ὑμῶν, 1.5. ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ὑμῖν διʼ ὑμᾶς· 1.6. καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, 2.13. Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθὼς ἀληθῶς ἐστὶν λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. 3.9. τίνα γὰρ εὐχαριστίαν δυνάμεθα τῷ θεῷ ἀνταποδοῦναι περὶ υμῶν ἐπὶ πάσῃ τῇ χαρᾷ ᾗ χαίρομεν διʼ ὑμᾶς ἔμπροσθεν τοῦ θεοῦ ἡμῶν, 3.10. νυκτὸς καὶ ἡμέρας ὑπερεκπερισσοῦ δεόμενοι εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον καὶ καταρτίσαι τὰ ὑστερήματα τῆς πίστεως ὑμῶν; 4.8. τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς. 4.13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. | 1.2. We always give thanks to God for all of you, mentioning you in our prayers, 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.4. We know, brothers loved by God, that you are chosen, 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. 3.9. For what thanksgiving can we render again to God for you, for all the joy with which we rejoice for your sakes before our God; 3.10. night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith? 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. |
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23. New Testament, 1 Corinthians, 2.10, 2.5, 2.7, 2.8, 2.9, 2.3, 2.12, 2.4, 2.1, 2.6, 2.14, 1.18-4.21, 1.18, 2.11, 2.2, 3, 4, 2.13, 1.18-2.5, 2.15, 2.16, 15, 12.13, 15.36, 3.12, 15.41, 15.58, 3.13, 3.14, 15.35, 3.15, 15.45, 15.40, 15.37, 15.38, 15.39, 15.51, 15.42, 6.14, 15.43, 15.44, 15.46, 15.47, 15.48, 15.49, 15.50, 15.52, 15.53, 15.54, 15.55, 15.56, 15.57, 14.2, 14.28, 12.5, 12.4, 12.7, 12.6, 15.24, 15.28, 15.26, 2, 15.25, 15.27, 12.9, 12.8, 12.11, 12.10, 5.5, 15.19, 15.18, 6.18, 3.1, 3.2, 3.3, 6.12, 6.15, 6.13, 6.19, 6.20, 3.16, 6.17, 6.16, 1.10, 12.27, 3.21, 3.22, 15.44a, 43b15.-4a (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 62, 63, 79, 156, 195, 197, 229| 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. | 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. |
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| 24. Sextus, Against The Mathematicians, long and sedley 53f (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, and world soul •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 215 |
| 25. Stoic School, Stoicor. Veter. Fragm., 2.311, 2.439-2.444 Tagged with subjects: •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 214 |
| 26. Diogenes Laertius, Svf, 2.633-2.634, 2.766, 2.774 Tagged with subjects: •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, and heavenly bodies in stoicism •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, descended from above •pneuma (spirit) in paul, and world soul Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213, 214, 215, 218 |
| 27. Plutarch, Svf, 2.44, 2.439, 2.579, 2.604 Tagged with subjects: •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, descended from above •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, and world soul Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213, 214, 215 |
| 28. Galen, Svf, 2.135, 2.416, 2.638, 2.715-2.716 Tagged with subjects: •pneuma (spirit) in paul, a bad pneuma in paul? •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, and heavenly bodies in stoicism •pneuma (spirit) in paul, cosmology Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213, 218, 229 |
| 29. Plotinus, Svf, 2.43 Tagged with subjects: •pneuma (spirit) in paul, a bad pneuma in paul? Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 229 |
| 30. Sextus Empiricus, Svf, 2.223, 2.849, 3.370 Tagged with subjects: •pneuma (spirit) in paul, a bad pneuma in paul? •pneuma (spirit) in paul, and fire in stoic cosmology Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213, 229 |
| 31. Alexander of Aphrodisias, Svf, svf 2.448, svf 2.785, svf 2.786, svf 2.441, svf 2.442 Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213 |
| 32. Arius Didymus, Svf, 2.809 Tagged with subjects: •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, and world soul •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 215 |
| 33. Stobaeus, Svf, 2.471, 2.527, long and sedley 46d Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213 |
| 34. Philo of Alexandria, Svf, 2.458 Tagged with subjects: •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 214 |
| 35. Nemesius, Svf, 2.418, 2.451, 2.773 Tagged with subjects: •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 213, 214 |
| 36. Clement of Alexandria, De Natura Deorum, 2.447 Tagged with subjects: •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 214 |
| 37. Cleomedes, Svf, 2.546 Tagged with subjects: •pneuma (spirit) in paul, and heavenly bodies in stoicism •pneuma (spirit) in paul, cosmology Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 218 |
| 38. Ae¨Tius, Svf, svf 2.779 Tagged with subjects: •pneuma (spirit) in paul, cosmology •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 214 |
| 39. Hippocratic Corpus, Long And Sedley, 46 Tagged with subjects: •pneuma (spirit) in paul, and fire in stoic cosmology •pneuma (spirit) in paul, and world soul •pneuma (spirit) in paul, descended from above Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 215 |
