| 1. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 124 |
| 2. Plutarch, Cato The Elder, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 781 |
| 3. Clement of Alexandria, Extracts From The Prophets, 57.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 132 |
| 4. Clement of Alexandria, Miscellanies, 1.1.11, 1.17.84, 2.15.69-2.15.71, 2.16.75, 4.13.93-4.13.94, 4.23.150, 6.13.105, 7.2.12, 7.14.84, 14.60-14.61, 15.62-15.64, 15.66, 15.69-15.71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 124 |
| 5. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 98 |
| 6. Galen, On The Doctrines of Hippocrates And Plato, 1.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 438 |
| 7. Clement of Alexandria, Christ The Educator, 1.6.36, 3.8.44-3.8.45 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 124, 128, 184 |
8. Theophilus, To Autolycus, 2.26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 66 | 2.26. And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession. |
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| 9. Origen, Commentary On The Song of Songs, 2.5.7-2.5.8, 4.3.21, 5.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 113, 149 |
| 10. Eusebius of Caesarea, Demonstration of The Gospel, 9.13.4, 10.6.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 316 |
| 11. Origen, Commentary On John, a b c d\n0 1.16.913.16. 1.16.913.16. 1 16 \n1 1.2.3 1.2.3 1 2 \n2 12.7 12.7 12 7 \n3 20.29(23) 20.29(23) 20 29(23)\n4 13.16145. 13.16145. 13 16145 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 209 |
| 12. Origen, Commentary On Romans, 3.9, 9.38, 10.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 126, 209 |
| 13. Origen, Commentary On Romans, 3.9, 9.38, 10.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 126, 209 |
| 14. Origen, Commentary On Matthew, 17.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 209 |
15. Origen, Against Celsus, 3.75, 4.72.99, 5.31, 5.57, 6.13, 6.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 178, 184, 209 | 3.75. But as he afterwards says that the teacher of Christianity acts like a person who promises to restore patients to bodily health, but who prevents them from consulting skilled physicians, by whom his ignorance would be exposed, we shall inquire in reply, What are the physicians to whom you refer, from whom we turn away ignorant individuals? For you do not suppose that we exhort those to embrace the Gospel who are devoted to philosophy, so that you would regard the latter as the physicians from whom we keep away such as we invite to come to the word of God. He indeed will make no answer, because he cannot name the physicians; or else he will be obliged to betake himself to those of them who are ignorant, and who of their own accord servilely yield themselves to the worship of many gods, and to whatever other opinions are entertained by ignorant individuals. In either case, then, he will be shown to have employed to no purpose in his argument the illustration of one who keeps others away from skilled physicians. But if, in order to preserve from the philosophy of Epicurus, and from such as are considered physicians after his system, those who are deceived by them, why should we not be acting most reasonably in keeping such away from a dangerous disease caused by the physicians of Celsus, - that, viz., which leads to the annihilation of providence, and the introduction of pleasure as a good? But let it be conceded that we do keep away those whom we encourage to become our disciples from other philosopher-physicians - from the Peripatetics, for example, who deny the existence of providence and the relation of Deity to man - why shall we not piously train and heal those who have been thus encouraged, persuading them to devote themselves to the God of all things, and free those who yield obedience to us from the great wounds inflicted by the words of such as are deemed to be philosophers? Nay, let it also be admitted that we turn away from physicians of the sect of the Stoics, who introduce a corruptible god, and assert that his essence consists of a body, which is capable of being changed and altered in all its parts, and who also maintain that all things will one day perish, and that God alone will be left; why shall we not even thus emancipate our subjects from evils, and bring them by pious arguments to devote themselves to the Creator, and to admire the Father of the Christian system, who has so arranged that instruction of the most benevolent kind, and fitted for the conversion of souls, should be distributed throughout the whole human race? Nay, if we should cure those who have fallen into the folly of believing in the transmigration of souls through the teaching of physicians, who will have it that the rational nature descends sometimes into all kinds of irrational animals, and sometimes into that state of being which is incapable of using the imagination, why should we not improve the souls of our subjects by means of a doctrine which does not teach that a state of insensibility or irrationalism is produced in the wicked instead of punishment, but which shows that the labours and chastisements inflicted upon the wicked by God are a kind of medicines leading to conversion? For those who are intelligent Christians, keeping this in view, deal with the simple-minded, as parents do with very young children. We do not betake ourselves then to young persons and silly rustics, saying to them, Flee from physicians. Nor do we say, See that none of you lay hold of knowledge; nor do we assert that knowledge is an evil; nor are we mad enough to say that knowledge causes men to lose their soundness of mind. We would not even say that any one ever perished through wisdom; and although we give instruction, we never say, Give heed to me, but Give heed to the God of all things, and to Jesus, the giver of instruction concerning Him. And none of us is so great a braggart as to say what Celsus put in the mouth of one of our teachers to his acquaintances, I alone will save you. Observe here the lies which he utters against us! Moreover, we do not assert that true physicians destroy those whom they promise to cure. 5.31. Now, in the next place, if any one has the capacity, let him understand that in what assumes the form of history, and which contains some things that are literally true, while yet it conveys a deeper meaning, those who preserved their original language continued, by reason of their not having migrated from the east, in possession of the east, and of their eastern language. And let him notice, that these alone became the portion of the Lord, and His people who were called Jacob, and Israel the cord of His inheritance; and these alone were governed by a ruler who did not receive those who were placed under him for the purpose of punishment, as was the case with the others. Let him also, who has the capacity to perceive as far as mortals may, observe that in the body politic of those who were assigned to the Lord as His pre-eminent portion, sins were committed, first of all, such as might be forgiven, and of such a nature as not to make the sinner worthy of entire desertion while subsequently they became more numerous though still of a nature to be pardoned. And while remarking that this state of matters continued for a considerable time, and that a remedy was always applied, and that after certain intervals these persons returned to their duty, let him notice that they were given over, in proportion to their transgressions, to those to whom had been assigned the other quarters of the earth; and that, after being at first slightly punished, and having made atonement, they returned, as if they had undergone discipline, to their proper habitations. Let him notice also that afterwards they were delivered over to rulers of a severer character - to Assyrians and Babylonians, as the Scriptures would call them. In the next place, notwithstanding that means of healing were being applied, let him observe that they were still multiplying their transgressions, and that they were on that account dispersed into other regions by the rulers of the nations that oppressed them. And their own ruler intentionally overlooked their oppression at the hands of the rulers of the other nations, in order that he also with good reason, as avenging himself, having obtained power to tear away from the other nations as many as he can, may do so, and enact for them laws, and point out a manner of life agreeably to which they ought to live, that so he may conduct them to the end to which those of the former people were conducted who did not commit sin. 5.57. Now, that miraculous appearances have sometimes been witnessed by human beings, is related by the Greeks; and not only by those of them who might be suspected of composing fabulous narratives, but also by those who have given every evidence of being genuine philosophers, and of having related with perfect truth what had happened to them. Accounts of this kind we have read in the writings of Chrysippus of Soli, and also some things of the same kind relating to Pythagoras; as well as in some of the more recent writers who lived a very short time ago, as in the treatise of Plutarch of Ch ronea on the Soul, and in the second book of the work of Numenius the Pythagorean on the Incorruptibility of the Soul. Now, when such accounts are related by the Greeks, and especially by the philosophers among them, they are not to be received with mockery and ridicule, nor to be regarded as fictions and fables; but when those who are devoted to the God of all things, and who endure all kinds of injury, even to death itself, rather than allow a falsehood to escape their lips regarding God, announce the appearances of angels which they have themselves witnessed, they are to be deemed unworthy of belief, and their words are not to be regarded as true! Now it is opposed to sound reason to judge in this way whether individuals are speaking truth or falsehood. For those who act honestly, only after a long and careful examination into the details of a subject, slowly and cautiously express their opinion of the veracity or falsehood of this or that person with regard to the marvels which they may relate; since it is the case that neither do all men show themselves worthy of belief, nor do all make it distinctly evident that they are relating to men only fictions and fables. Moreover, regarding the resurrection of Jesus from the dead, we have this remark to make, that it is not at all wonderful if, on such an occasion, either one or two angels should have appeared to announce that Jesus had risen from the dead, and to provide for the safety of those who believed in such an event to the advantage of their souls. Nor does it appear to me at all unreasonable, that those who believe in the resurrection of Jesus, and who manifest, as a fruit of their faith not to be lightly esteemed, their possession of a virtuous life, and their withdrawal from the flood of evils, should not be unattended by angels who lend their help in accomplishing their conversion to God. 6.13. According to the foregoing, then, the one kind of wisdom is human, and the other divine. Now the human wisdom is that which is termed by us the wisdom of the world, which is foolishness with God; whereas the divine- being different from the human, because it is divine- comes, through the grace of God who bestows it, to those who have evinced their capacity for receiving it, and especially to those who, from knowing the difference between either kind of wisdom, say, in their prayers to God, Even if one among the sons of men be perfect, while the wisdom is wanting that comes from You, he shall be accounted as nothing. Wisdom 9:6 We maintain, indeed, that human wisdom is an exercise for the soul, but that divine wisdom is the end, being also termed the strong meat of the soul by him who has said that strong meat belongs to them that are perfect, even those who by reason of use have their senses exercised to discern both good and evil. This opinion, moreover, is truly an ancient one, its antiquity not being referred back, as Celsus thinks, merely to Heraclitus and Plato. For before these individuals lived, the prophets distinguished between the two kinds of wisdom. It is sufficient for the present to quote from the words of David what he says regarding the man who is wise, according to divine wisdom, that he will not see corruption when he beholds wise men dying. Divine wisdom, accordingly, being different from faith, is the first of the so-called charismata of God; and the second after it - in the estimation of those who know how to distinguish such things accurately - is what is called knowledge; and the third- seeing that even the more simple class of men who adhere to the service of God, so far as they can, must be saved - is faith. And therefore Paul says: To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit. And therefore it is no ordinary individuals whom you will find to have participated in the divine wisdom, but the more excellent and distinguished among those who have given in their adherence to Christianity; for it is not to the most ignorant, or servile, or most uninstructed of mankind, that one would discourse upon the topics relating to the divine wisdom. 6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. |
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| 16. Origen, On Prayer, 27.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 177 |
| 17. Origen, On First Principles, 1.2.6, 1.2.5, 2.6.7, 2.4181., 2.5182., 3.1.13, 3.1.23, 3.1.12, 3.3.5, 301.304. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 359 |
18. Eusebius of Caesarea, Ecclesiastical History, 5.7.4, 5.10.1-5.10.4, 5.11.2-5.11.5, 6.13.1-6.13.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 107, 316 | 5.7.4. For some of them drive out demons effectually and truly, so that those who have been cleansed from evil spirits frequently believe and unite with the Church. Others have a foreknowledge of future events, and visions, and prophetic revelations. Still others heal the sick by the laying on of hands, and restore them to health. And, as we have said, even dead persons have been raised, and remained with us many years. 5.10.1. About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. 5.10.2. They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India. For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word. 5.10.3. Pantaenus was one of these, and is said to have gone to India. It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival. For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time. 5.10.4. After many good deeds, Pantaenus finally became the head of the school at Alexandria, and expounded the treasures of divine doctrine both orally and in writing. 5.11.2. In his Hypotyposes he speaks of Pantaenus by name as his teacher. It seems to me that he alludes to the same person also in the first book of his Stromata, when, referring to the more conspicuous of the successors of the apostles whom he had met, he says: 5.11.3. This work is not a writing artfully constructed for display; but my notes are stored up for old age, as a remedy against forgetfulness; an image without art, and a rough sketch of those powerful and animated words which it was my privilege to hear, as well as of blessed and truly remarkable men. 5.11.4. of these the one — the Ionian — was in Greece, the other in Magna Graecia; the one of them was from Coele Syria, the other from Egypt. There were others in the East, one of them an Assyrian, the other a Hebrew in Palestine. But when I met with the last, — in ability truly he was first — having hunted him out in his concealment in Egypt, I found rest. 5.11.5. These men, preserving the true tradition of the blessed doctrine, directly from the holy apostles, Peter and James and John and Paul, the son receiving it from the father (but few were like the fathers), have come by God's will even to us to deposit those ancestral and apostolic seeds. 6.13.1. All the eight Stromata of Clement are preserved among us, and have been given by him the following title: Titus Flavius Clement's Stromata of Gnostic Notes on the True Philosophy. 6.13.2. The books entitled Hypotyposes are of the same number. In them he mentions Pantaenus by name as his teacher, and gives his opinions and traditions. |
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| 19. Origen, Commentary On Romans, 3.9, 9.38, 10.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 126, 209 |
| 20. Eusebius of Caesarea, Commentary On Psalms, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 316 |
| 21. Origen, Dialogue With Heraclides, 27.13-27.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 149, 209 |
| 22. Origen, Fragments On Proverbs, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 353 |
| 23. Origen, Fragments On Luke, 125 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 209 |
| 24. Origen, Homilies On Exodus, 3.3, 6.9, 8.5-8.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 184, 209 |
| 25. Origen, Homilies On Ezekiel, 3.3, 6.9, 8.5-8.6, 9.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 178, 184, 209 |
| 26. Origen, Homiliae In Genesim (In Catenis), 10.2, 12.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 66 |
| 27. Origen, Homilies On Numbers, 7.1, 8.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 184, 209 |
| 28. Origen, Homilies On Leviticus, 9.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 184 |
| 29. Origen, Homilies On Luke, 8, 22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 66 |
| 30. Origen, On Jeremiah (Homilies 1-11), a b c d\n0 5.4 5.4 5 4\n1 15.6 15.6 15 6\n2 20(19).4 20(19).4 20(19) 4\n3 5.5 5.5 5 5\n4 6.2 6.2 6 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 209 |
| 31. Origen, Homilies On Judges, 6.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 149 |
| 32. Origen, Selecta In Ezechielem (Fragmenta E Catenis), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 184 |
| 33. Porphyry, Fragments, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 118 |
| 34. Eusebius of Caesarea, Commentary On Isaiah, 1.83.120, 2.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 316 |
| 35. Porphyry, Fragments, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 118 |
| 36. Pseudo-Justinus, On The Resurrection, a b c d\n0 1.36 1.36 1 36\n1 1.34 1.34 1 34\n2 1.43 1.43 1 43\n3 2628. 2628. 2628 \n4 1.37 1.37 1 37\n5 1.44 1.44 1 44\n6 1.35 1.35 1 35\n7 2.28 2.28 2 28\n8 1.45 1.45 1 45\n9 2.27 2.27 2 27 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 631 |
| 37. Socrates Scholasticus, Ecclesiastical History, 3.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 575 |
| 38. Basil of Caesarea, Homiliae In Hexaemeron, 6.336-6.338 (4th cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 363 |
| 39. Basil of Caesarea, De Spiritu Sancto, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 359 |
| 40. Augustine, De Correptione Et Gratia, 14.44 (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 781 |
| 41. Augustine, Against Julian, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 363 |
| 42. Augustine, Adnotationum In Iob Libri Unus, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 359 |
| 43. Gregory of Nazianzus, Carmina Moralia, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 452 |
| 44. Gregory of Nyssa, Against Eunomius, 1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 429 |
| 45. Gregory of Nazianzus, Ad Eos Qui Ipsum Acciverant Nec Occurrerant (Orat. 3), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 434 |
| 46. Gregory of Nazianzus, In Sanctum Pascha (Orat. 45), 653, 680 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 438 |
| 47. John Chrysostom, Homilies On 1 Thessalonians, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 556 |
| 48. John Chrysostom, Homilies On 1 Corinthians, 9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 556 |
| 49. Didymus, Comm. In Io., None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 292 |
| 50. Didymus, Pta, 12.192 (4th cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 292 |
| 51. Didymus, Pst, 328.20-328.22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 292 |
| 52. Jerome, Letters, 70 (84) (5th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 575 |
| 53. Jerome, Commentaria In Abacuc, 2.3.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 631 |
| 54. Jerome, Commentaria In Epistolam Ad Ephesios, 1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 631 |
| 55. Jerome, Commentary On Galatians, 1.1, 1.4, 3.1-3.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 781 |
| 56. Jerome, Letters, 70 (84) (5th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 575 |
| 57. Jerome, Letters, 70 (84) (5th cent. CE - 5th cent. CE) Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 575 |
| 58. Basil of Caesarea, Long Rules, 5.24 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 184 |
59. Sozomenus, Ecclesiastical History, 3.14 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 575 | 3.14. I shall commence my recital with Egypt and the two men named Macarius, who were the celebrated chiefs of Scetis and of the neighboring mountain; the one was a native of Egypt, the other was called Politicus, because he was a citizen and was of Alexandrian origin. They were both so wonderfully endowed with Divine knowledge and philosophy, that the demons regarded them with terror, and they wrought many extraordinary works and miraculous cures. The Egyptian, the story says, restored a dead man to life, in order to convince a heretic of the truth of the resurrection from the dead. He lived about ninety years, sixty of which he passed in the deserts. When in his youth he commenced the study of philosophy, he progressed so rapidly, that the monks surnamed him old child, and at the age of forty he was ordained presbyter. The other Macarius became a presbyter at a later period of his life; he was proficient in all the exercises of asceticism, some of which he devised himself, and what particulars he heard among other ascetics, he carried through to success in every form, so that by thoroughly drying up his skin, the hairs of his beard ceased to grow. Pambo, Heraclides, Cronius, Paphnutius, Putubastus, Arsisius, Serapion the Great, Piturion, who dwelt near Thebes, and Pachomius, the founder of the monks called the Tabennesians, flourished at the same place and period. The attire and government of this sect differed in some respects from those of other monks. Its members were, however, devoted to virtue, they contemned the things of earth, excited the soul to heavenly contemplation, and prepared it to quit the body with joy. They were clothed in skins in remembrance of Elias, it appears to me, because they thought that the virtue of the prophet would be thus always retained in their memory, and that they would be enabled, like him to resist manfully the seductions of amorous pleasures, to be influenced by similar zeal, and be incited to the practice of sobriety by the hope of an equal reward. It is said that the peculiar vestments of these Egyptian monks had reference to some secret connected with their philosophy, and did not differ from those of others without some adequate cause. They wore their tunics without sleeves, in order to teach that the hands ought not to be ready to do presumptuous evil. They wore a covering on their heads called a cowl, to show that they ought to live with the same innocence and purity as infants who are nourished with milk, and wear a covering of the same form. Their girdle, and a species of scarf, which they wear across the loins, shoulders, and arms, admonish them that they ought to be always ready in the service and work of God. I am aware that other reasons have been assigned for their peculiarity of attire, but what I have said appears to me to be sufficient. It is said that Pachomius at first practiced philosophy alone in a cave, but that a holy angel appeared to him, and commanded him to call together some young monks, and live with them, for he had succeeded well in pursuing philosophy by himself, and to train them by the laws which were about to be delivered to him, and now he was to possess and benefit many as a leader of communities. A tablet was then given to him, which is still carefully preserved. Upon this tablet were inscribed injunctions by which he was bound to permit every one to eat, to drink, to work, and to fast, according to his capabilities of so doing; those who ate heartily were to be subjected to arduous labor, and the ascetic were to have more easy tasks assigned them; he was commanded to have many cells erected, in each of which three monks were to dwell, who were to take their meals at a common refectory in silence, and to sit around the table with a veil thrown over the face, so that they might not be able to see each other or anything but the table and what was set before them; they were not to admit strangers to eat with them, with the exception of travelers, to whom they were to show hospitality; those who desired to live with them, were first to undergo a probation of three years, during which time the most laborious tasks were to be done, and, by this method they could share in their community. They were to clothe themselves in skins, and to wear woolen tiaras adorned with purple nails, and linen tunics and girdles. They were to sleep in their tunics and garments of skin, reclining on long chairs specially constructed by being closed on each side, so that it could hold the material of each couch. On the first and last days of the week they were to approach the altar for the communion in the holy mysteries, and were then to unloose their girdles and throw off their robes of skin. They were to pray twelve times every day and as often during the evening, and were to offer up the same number of prayers during the night. At the ninth hour they were to pray thrice, and when about to partake of food they were to sing a psalm before each prayer. The whole community was to be divided into twenty-four classes, each of which was to be distinguished by one of the letters of the Greek alphabet, and so that each might have a cognomen fitting to the grade of its conduct and habit. Thus the name of Iota was given to the more simple, and that of Zeta or of Xi to the crooked, and the names of the other letters were chosen according as the purpose of the order most fittingly answered the form of the letter. These were the laws by which Pachomius ruled his own disciples. He was a man who loved men and was beloved of God, so that he could foreknow future events, and was frequently admitted to intercourse with the holy angels. He resided at Tabenna, in Thebaïs, and hence the name Tabennesians, which still continues. By adopting these rules for their government, they became very renowned, and in process of time increased so vastly, that they reached to the number of seven thousand men. But the community on the island of Tabenna with which Pachomius lived, consisted of about thirteen hundred; the others resided in the Thebaïs and the rest of Egypt. They all observed one and the same rule of life, and possessed everything in common. They regarded the community established in the island of Tabenna as their mother, and the rulers of it as their fathers and their princes. About the same period, Apollonius became celebrated by his profession of monastic philosophy. It is said that from the age of fifteen he devoted himself to philosophy in the deserts, and that when he attained the age of forty, he went according to a Divine command he then received, to dwell in regions inhabited by men. He had likewise a community in the Thebaïs. He was greatly beloved of God, and was endowed with the power of performing miraculous cures and notable works. He was exact in the observance of duty, and instructed others in philosophy with great goodness and kindness. He was acceptable to such a degree in his prayers, that nothing of what he asked from God was denied him, but he was so wise that he always proffered prudent requests and such as the Divine Being is ever ready to grant. I believe that Anuph the divine, lived about this period. I have been informed that from the time of the persecution, when he first avowed his attachment to Christianity, he never uttered a falsehood, nor desired the things of earth. All his prayers and supplications to God were duly answered, and he was instructed by a holy angel in every virtue. Let, however, what we have said of the Egyptian monks suffice. The same species of philosophy was about this time cultivated in Palestine, after being learned in Egypt, and Hilarion the divine then acquired great celebrity. He was a native of Thabatha, a village situated near the town of Gaza, towards the south, and hard by a torrent which falls into the sea, and received the same name as the village, from the people of that country. When he was studying grammar at Alexandria, he went out into the desert to see the monk Antony the Great, and in his company he learned to adopt a like philosophy. After spending a short time there, he returned to his own country, because he was not allowed to be as quiet as he wished, on account of the multitudes who flocked around Antony. On finding his parents dead, he distributed his patrimony among his brethren and the poor, and without reserving anything whatever for himself, he went to dwell in a desert situated near the sea, and about twenty stadia from his native village. His cell residence was a very little house, and was constructed of bricks, chips and broken tiles, and was of such a breadth, height, and length that no one could stand in it without bending the head, or lie down in it without drawing up the feet; for in everything he strove to accustom himself to hardship and to the subjugation of luxurious ease. To none of those we have known did he yield in the high reach of his unboastful and approved temperance. He contended against hunger and thirst, cold and heat, and other afflictions of the body and of the soul. He was earnest in conduct, grave in discourse, and with a good memory and accurate attainment in Sacred Writ. He was so beloved by God, that even now many afflicted and possessed people are healed at his tomb. It is remarkable that he was first interred in the island of Cyprus, but that his remains are now deposited in Palestine; for it so happened, that he died during his residence in Cyprus, and was buried by the inhabitants with great honor and respect. But Hesychas, one of the most renowned of his disciples, stole the body, conveyed it to Palestine, and interred it in his own monastery. From that period, the inhabitants conducted a public and brilliant festival yearly; for it is the custom in Palestine to bestow this honor on those among them, who have attained renown by their goodness, such as Aurelius, Anthedonius, Alexion, a native of Bethagathon, and Alaphion, a native of Asalea, who, during the reign of Constantius, lived religiously and courageously in the practice of philosophy, and by their personal virtues they caused a considerable increase to the faith among the cities and villages that were still under the pagan superstition. About the same period, Julian practiced philosophy near Edessa; he attempted a very severe and incorporeal method of life so that he seemed to consist of bones and skin without flesh. The setting forth of the history is due to Ephraim, the Syrian writer, who wrote the story of Julian's life. God himself confirmed the high opinion which men had formed of him; for He bestowed on him the power of expelling demons and of healing all kinds of diseases, without having recourse to drugs, but simply by prayer. Besides the above, many other ecclesiastical philosophers flourished in the territories of Edessa and Amida, and about the mountain called Gaugalius; among these were Daniel and Simeon. But I shall now say nothing further of the Syrian monks; I shall further on, if God will, describe them more fully. It is said that Eustathius, who governed the church of Sebaste in Armenia, founded a society of monks in Armenia, Paphlagonia, and Pontus, and became the author of a zealous discipline, both as to what meats were to be partaken of or to be avoided, what garments were to be worn, and what customs and exact course of conduct were to be adopted. Some assert that he was the author of the ascetic treatises commonly attributed to Basil of Cappadocia. It is said that his great exactness led him into certain extravagances which were altogether contrary to the laws of the Church. Many persons, however, justify him from this accusation, and throw the blame upon some of his disciples, who condemned marriage, refused to pray to God in the houses of married persons, despised married presbyters, fasted on Lord's days, held their assemblies in private houses, denounced the rich as altogether without part in the kingdom of God, contemned those who partook of animal food. They did not retain the customary tunics and stoles for their dress, but used a strange and unwonted garb, and made many other innovations. Many women were deluded by them, and left their husbands; but, not being able to practice continence, they fell into adultery. Other women, under the pretext of religion, cut off their hair, and behaved otherwise than is fitting to a woman, by arraying themselves in men's apparel. The bishops of the neighborhood of Gangrœ, the metropolis of Paphlagonia, assembled themselves together, and declared that all those who imbibed these opinions should be aliens to the Catholic Church, unless, according to the definitions of the Synod, they would renounce each of the aforesaid customs. It is said that from that time, Eustathius exchanged his clothing for the stole, and made his journeys habited like other priests, thus proving that he had not introduced and practiced these novelties out of self-will, but for the sake of a godly asceticism. He was as renowned for his discourses as for the purity of his life. To confess the truth, he was not eloquent, nor had he ever studied the art of eloquence; yet he had admirable sense and a high capacity of persuasion, so that he induced several men and women, who were living in fornication, to enter upon a temperate and earnest course of life. It is related that a certain man and woman, who, according to the custom of the Church, had devoted themselves to a life of virginity, were accused of cohabiting together. He strove to make them cease from their intercourse; finding that his remonstrances produced no effect upon them, he sighed deeply, and said, that a woman who had been legally married had, on one occasion, heard him discourse on the advantage of continence, and was thereby so deeply affected that she voluntarily abstained from legitimate intercourse with her own husband, and that the weakness of his powers of conviction was, on the other hand, attested by the fact, that the parties above mentioned persisted in their illegal course. Such were the men who originated the practice of monastic discipline in the regions above mentioned. Although the Thracians, the Illyrians, and the other European nations were still inexperienced in monastic communities, yet they were not altogether lacking in men devoted to philosophy. of these, Martin, the descendant of a noble family of Saboria in Pannonia, was the most illustrious. He was originally a noted warrior, and the commander of armies; but, accounting the service of God to be a more honorable profession, he embraced a life of philosophy, and lived, in the first place, in Illyria. Here he zealously defended the orthodox doctrines against the attacks of the Arian bishops, and after being plotted against and frequently beaten by the people, he was driven from the country. He then went to Milan, and dwelt alone. He was soon, however, obliged to quit his place of retreat on account of the machinations of Auxentius, bishop of that region, who did not hold soundly to the Nicene faith; and he went to an island called Gallenaria, where he remained for some time, satisfying himself with roots of plants. Gallenaria is a small and uninhabited island lying in the Tyrrhenian Sea. Martin was afterwards appointed bishop of the church of Tarracin (Tours). He was so richly endowed with miraculous gifts that he restored a dead man to life, and performed other signs as wonderful as those wrought by the apostles. We have heard that Hilary, a man divine in his life and conversation, lived about the same time, and in the same country; like Martin, he was obliged to flee from his place of abode, on account of his zeal in defense of the faith. I have now related what I have been able to ascertain concerning the individuals who practiced philosophy in piety and ecclesiastical rites. There were many others who were noted in the churches about the same period on account of their great eloquence, and among these the most distinguished were, Eusebius, who administered the priestly office at Emesa; Titus, bishop of Bostra; Serapion, bishop of Thmuis; Basil, bishop of Ancyra; Eudoxius, bishop of Germanicia; Acacius, bishop of C sarea; and Cyril, who controlled the see of Jerusalem. A proof of their education is in the books they have written and left behind, and the many things worthy of record. |
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| 60. Abbott-Johnson, Municipal Administration, 8.6.12-8.6.14, 8.12.9 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 118 |
| 61. Epigraphy, Ig Iv ,1, 64.4 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 149 |
| 62. Michael The Syrian, Chron., 36.4 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 66 |
| 63. Aeschylus, [Epist.], Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 124 |
| 64. Basil of Caesarea, Prol., 57 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 184 |
| 65. Horace, Hyperides, 102 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 575 |
| 66. Epigraphy, Lambert, 2012, None Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 316 |
| 67. Jerome, Lib.Interpr.Hebr.Norm., None Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 781 |
| 69. Ps. Ignatius, Trallians, 70.201 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 353 |
| 71. Gelasius I Papa, Epistula, None Tagged with subjects: •nan Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 453 |
| 72. Galen, Ther. Pis., None Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 429 |
| 75. Galen, Mmg, 30 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 429 |
| 76. Galen, Mm, 4 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 438 |
| 80. Galen, Dig. Puls., None Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 434 |
| 81. Galen, Diff. Resp., 1209 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 438 |
| 82. Dead Sea Scrolls, 4Q522, 3.4 Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 235 |
| 83. Galen, Hipp. Aër., None Tagged with subjects: •punishment educative Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 438 |
