| 1. Homeric Hymns, To Helios, 14, 13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Dilley (2019) 171 |
| 2. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 237 |
| 3. Hippocrates, On Airs, Waters, And Places, 101, 149, 88, 82 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dilley (2019) 173 |
| 4. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 237 |
| 5. Demon Atheniensis, Fragments, 3.25, 35.1-3336. (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ramelli (2013) 763 |
6. Cicero, Tusculan Disputations, 3.32-3.33, 3.52, 3.58, 5.96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fear of death, of punishment after death Found in books: Sorabji (2000) 237| 3.32. Sed est, isdem de rebus quod dici possit subtilius, si prius Epicuri sententiam viderimus. qui censet Epic. fr. 444 necesse esse omnis in aegritudine esse, qui se in malis esse arbitrentur, sive illa ante provisa et expectata sint sive inveteraverint. nam neque vetustate minui mala nec fieri praemeditata leviora, stultamque etiam esse meditationem futuri mali aut fortasse ne futuri quidem: satis esse odiosum malum omne, cum venisset; cum venisset ex conv. K 2 qui autem semper cogitavisset accidere posse aliquid adversi, ei fieri illud sempiternum malum; si vero ne futurum quidem sit, sit ex si V c frustra suscipi miseriam voluntariam; voluntariam add. GR 1 in fine pag. ita semper angi aut accipiendo aut cogitando malo. 3.33. Levationem autem aegritudinis in duabus rebus ponit, avocatione a cogitanda molestia et revocatione revocationem GKV 1 ad contemplandas voluptates. parere pareri GR 1 ( corr. 1 ) V 1 ( corr. 2 ) enim censet animum rationi posse et, quo illa ducat, sequi. vetat igitur ratio intueri molestias, abstrahit ab acerbis cogitationibus, hebetem habetem V 1 aciem ad miserias contemplandas facit; facit add. V c ( ante aciem We. ft. rectius cf. docere 220,13 sed cf. off. 1, 12 extr. al. ) om. cett. a quibus cum cecinit cecidit X corr. 2 receptui, inpellit receptuimpellit VHK c (receptaimp. K 1 )G 2 (receptum pellit 1 ) receptū impellit R rursum et incitat ad conspiciendas totaque mente contrectandas contractandas K ( ex -tes 1 ) H varias voluptates, vetat... 335, 4 voluptates H quibus ille et praeteritarum memoria et spe consequentium sapientis vitam refertam putat. refert amputat G 1 R 1 V 1 Haec nostro more nos diximus, Epicurii epicurei R c K 2 dicunt suo; sed quae quae ex qui V 2 dicant, videamus, quo modo, neglegamus. 3.52. qui tum aegritudinem censent existere, si necopinato quid evenerit. est id quidem magnum, ut supra supra p. 332, 6 dixi; etiam Chrysippo Chrys. fr. eth. 417 crysippo X ita videri scio, quod provisum ante non sit, id ferire ferire fieri X corr. V c aut 1 vehementius; sed non sunt in hoc hic in hoc G ( exp. 2 ) omnia. quamquam hostium et ante hostium add. V 2 non male repens adventus advetus G 1 R 1 V 1 magis aliquanto aliquando X corr. V c aut 1 conturbat quam expectatus, et maris subita tempestas quam ante provisa terret provisitaret K 1 navigantes vehementius, et eius modi sunt pleraque. sed cum diligenter necopinatorum naturam consideres, nihil aliud reperias repperias G R 1 V nisi omnia videri subita maiora, et quidem ob duas causas, primum quod, quanta sint quae accidunt, post accidunt V c in mg. add. : et qualia, cum repente accidunt ( non inepte cf. p. 345, 21 ) considerandi spatium non datur, deinde, cum cum tum G videtur praecaveri potuisse, si provisum esset, quasi culpa contractum malum aegritudinem acriorem facit. 3.58. similiter commemorandis exemplis orbitates quoque liberum liberorum V c praedicantur, eorumque, eorum quoque K 1 qui gravius ferunt, luctus aliorum exemplis leniuntur. sic perpessio ceterorum facit, ut ea quae acciderint multo minora maiora ex minora V c quam quanta sint existimata, videantur. ita fit, sensim cogitantibus ut, quantum sit ementita opinio, appareat. atque hoc idem et Telamo ille declarat: ego cum genui et Theseus: futuras mecum commentabar miserias tum morituros scivi et ei rei sustuli add. R 2, moriturum scivi V 3 et Anaxagoras: sciebam me genuisse mortalem. cf. p. 332, 9 sqq. hi enim omnes diu cogitantes de rebus humanis intellegebant eas nequaquam pro opinione volgi esse extimescendas. extimescendas KR 1 existimescendas R c G existimiscendas G 1 e corr. V et mihi quidem videtur idem fere accidere is qui ante meditantur, quod is quibus medetur dies, nisi quod ratio ratio V ratione GKR ( unde in hoc quae- dam 2? ) quaedam sanat illos, hos ipsa natura intellecto eo quod rem continet, illud illud continet X trp. B malum, quod opinatum sit esse maxumum, nequaquam esse tantum, ut vitam beatam possit evertere. 5.96. quocirca corpus gaudere tam diu, dum praesentem sentiret voluptatem, animum et praesentem percipere pariter cum corpore et prospicere venientem nec praeteritam praeterfluere sinere. ita perpetuas et contextas contestas ex contentas K c voluptates in sapiente fore semper, cum expectatio expectatione G 1 speratarum voluptatum cum cum add. Lb. perceptarum memoria iungeretur. | |
|
| 7. Cicero, On The Ends of Good And Evil, 1.12.41 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fear of death, of punishment after death Found in books: Sorabji (2000) 237 |
| 8. Cicero, De Finibus, 1.12.41 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fear of death, of punishment after death Found in books: Sorabji (2000) 237 |
9. Lucretius Carus, On The Nature of Things, 3.31-3.93, 3.830-3.1094 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fear of death, of punishment after death Found in books: Sorabji (2000) 237| 3.31. Et quoniam docui, cunctarum exordia rerum 3.32. qualia sint et quam variis distantia formis 3.33. sponte sua volitent aeterno percita motu, 3.34. quove modo possint res ex his quaeque creari, 3.35. hasce secundum res animi natura videtur 3.36. atque animae claranda meis iam versibus esse 3.37. et metus ille foras praeceps Acheruntis agendus, 3.38. funditus humanam qui vitam turbat ab imo 3.39. omnia suffundens mortis nigrore neque ullam 3.40. esse voluptatem liquidam puramque relinquit. 3.41. nam quod saepe homines morbos magis esse timendos 3.42. infamemque ferunt vitam quam Tartara leti 3.43. et se scire animi naturam sanguinis esse, 3.44. aut etiam venti, si fert ita forte voluntas, 3.45. nec prosum quicquam nostrae rationis egere, 3.46. hinc licet advertas animum magis omnia laudis 3.47. iactari causa quam quod res ipsa probetur. 3.48. extorres idem patria longeque fugati 3.49. conspectu ex hominum, foedati crimine turpi, 3.50. omnibus aerumnis adfecti denique vivunt, 3.51. et quo cumque tamen miseri venere parentant 3.52. et nigras mactant pecudes et manibus divis 3.53. inferias mittunt multoque in rebus acerbis 3.54. acrius advertunt animos ad religionem. 3.55. quo magis in dubiis hominem spectare periclis 3.56. convenit adversisque in rebus noscere qui sit; 3.57. nam verae voces tum demum pectore ab imo 3.58. eliciuntur et eripitur persona amanare. 3.59. denique avarities et honorum caeca cupido, 3.60. quae miseros homines cogunt transcendere fines 3.61. iuris et inter dum socios scelerum atque ministros 3.62. noctes atque dies niti praestante labore 3.63. ad summas emergere opes, haec vulnera vitae 3.64. non minimam partem mortis formidine aluntur. 3.65. turpis enim ferme contemptus et acris egestas 3.66. semota ab dulci vita stabilique videtur 3.67. et quasi iam leti portas cunctarier ante; 3.68. unde homines dum se falso terrore coacti 3.69. effugisse volunt longe longeque remosse, 3.70. sanguine civili rem conflant divitiasque 3.71. conduplicant avidi, caedem caede accumulantes, 3.72. crudeles gaudent in tristi funere fratris 3.73. et consanguineum mensas odere timentque. 3.74. consimili ratione ab eodem saepe timore 3.75. macerat invidia ante oculos illum esse potentem, 3.76. illum aspectari, claro qui incedit honore, 3.77. ipsi se in tenebris volvi caenoque queruntur. 3.78. intereunt partim statuarum et nominis ergo. 3.79. et saepe usque adeo, mortis formidine, vitae 3.80. percipit humanos odium lucisque videndae, 3.81. ut sibi consciscant maerenti pectore letum 3.82. obliti fontem curarum hunc esse timorem: 3.83. hunc vexare pudorem, hunc vincula amicitiai 3.84. rumpere et in summa pietate evertere suadet: 3.85. nam iam saepe homines patriam carosque parentis 3.86. prodiderunt vitare Acherusia templa petentes. 3.87. nam vel uti pueri trepidant atque omnia caecis 3.88. in tenebris metuunt, sic nos in luce timemus 3.89. inter dum, nihilo quae sunt metuenda magis quam 3.90. quae pueri in tenebris pavitant finguntque futura. 3.91. hunc igitur terrorem animi tenebrasque necessest 3.92. non radii solis neque lucida tela diei 3.93. discutiant, sed naturae species ratioque. 3.830. Nil igitur mors est ad nos neque pertinet hilum, 3.831. quandoquidem natura animi mortalis habetur. 3.832. et vel ut ante acto nihil tempore sensimus aegri, 3.833. ad confligendum venientibus undique Poenis, 3.834. omnia cum belli trepido concussa tumultu 3.835. horrida contremuere sub altis aetheris auris, 3.836. in dubioque fuere utrorum ad regna cadendum 3.837. omnibus humanis esset terraque marique, 3.838. sic, ubi non erimus, cum corporis atque animai 3.839. discidium fuerit, quibus e sumus uniter apti, 3.840. scilicet haud nobis quicquam, qui non erimus tum, 3.841. accidere omnino poterit sensumque movere, 3.842. non si terra mari miscebitur et mare caelo. 3.843. et si iam nostro sentit de corpore postquam 3.844. distractast animi natura animaeque potestas, 3.845. nil tamen est ad nos, qui comptu coniugioque 3.846. corporis atque animae consistimus uniter apti. 3.847. nec, si materiem nostram collegerit aetas 3.848. post obitum rursumque redegerit ut sita nunc est, 3.849. atque iterum nobis fuerint data lumina vitae, 3.850. pertineat quicquam tamen ad nos id quoque factum, 3.851. interrupta semel cum sit repetentia nostri. 3.852. et nunc nil ad nos de nobis attinet, ante 3.853. qui fuimus, neque iam de illis nos adficit angor. 3.854. nam cum respicias inmensi temporis omne 3.855. praeteritum spatium, tum motus materiai 3.856. multimodi quam sint, facile hoc adcredere possis, 3.857. semina saepe in eodem, ut nunc sunt, ordine posta 3.858. haec eadem, quibus e nunc nos sumus, ante fuisse. 3.859. nec memori tamen id quimus reprehendere mente; 3.860. inter enim iectast vitai pausa vageque 3.861. deerrarunt passim motus ab sensibus omnes. 3.862. debet enim, misere si forte aegreque futurumst; 3.863. ipse quoque esse in eo tum tempore, cui male possit 3.864. accidere. id quoniam mors eximit, esseque prohibet 3.865. illum cui possint incommoda conciliari, 3.866. scire licet nobis nihil esse in morte timendum 3.867. nec miserum fieri qui non est posse, neque hilum 3.868. differre an nullo fuerit iam tempore natus, 3.869. mortalem vitam mors cum inmortalis ademit. 3.870. Proinde ubi se videas hominem indignarier ipsum, 3.871. post mortem fore ut aut putescat corpore posto 3.872. aut flammis interfiat malisve ferarum, 3.873. scire licet non sincerum sonere atque subesse 3.874. caecum aliquem cordi stimulum, quamvis neget ipse 3.875. credere se quemquam sibi sensum in morte futurum; 3.876. non, ut opinor, enim dat quod promittit et unde 3.877. nec radicitus e vita se tollit et eicit, 3.878. sed facit esse sui quiddam super inscius ipse. 3.879. vivus enim sibi cum proponit quisque futurum, 3.880. corpus uti volucres lacerent in morte feraeque, 3.881. ipse sui miseret; neque enim se dividit illim 3.882. nec removet satis a proiecto corpore et illum 3.883. se fingit sensuque suo contaminat astans. 3.884. hinc indignatur se mortalem esse creatum 3.885. nec videt in vera nullum fore morte alium se, 3.886. qui possit vivus sibi se lugere peremptum 3.887. stansque iacentem se lacerari urive dolere. 3.888. nam si in morte malumst malis morsuque ferarum 3.889. tractari, non invenio qui non sit acerbum 3.890. ignibus inpositum calidis torrescere flammis 3.891. aut in melle situm suffocari atque rigere 3.892. frigore, cum summo gelidi cubat aequore saxi, 3.893. urgerive superne obrutum pondere terrae. 3.894. 'Iam iam non domus accipiet te laeta neque uxor 3.895. optima, nec dulces occurrent oscula nati 3.896. praeripere et tacita pectus dulcedine tangent. 3.897. non poteris factis florentibus esse tuisque 3.898. praesidium. misero misere' aiunt 'omnia ademit 3.899. una dies infesta tibi tot praemia vitae.' 3.900. illud in his rebus non addunt 'nec tibi earum 3.901. iam desiderium rerum super insidet una.' 3.902. quod bene si videant animo dictisque sequantur, 3.903. dissoluant animi magno se angore metuque. 3.904. 'tu quidem ut es leto sopitus, sic eris aevi 3.905. quod super est cunctis privatus doloribus aegris; 3.906. at nos horrifico cinefactum te prope busto 3.907. insatiabiliter deflevimus, aeternumque 3.908. nulla dies nobis maerorem e pectore demet.' 3.909. illud ab hoc igitur quaerendum est, quid sit amari 3.910. tanto opere, ad somnum si res redit atque quietem, 3.911. cur quisquam aeterno possit tabescere luctu. 3.912. Hoc etiam faciunt ubi discubuere tenentque 3.913. pocula saepe homines et inumbrant ora coronis, 3.914. ex animo ut dicant: 'brevis hic est fructus homullis; 3.915. iam fuerit neque post umquam revocare licebit.' 3.916. tam quam in morte mali cum primis hoc sit eorum, 3.917. quod sitis exurat miseros atque arida torrat, 3.918. aut aliae cuius desiderium insideat rei. 3.919. nec sibi enim quisquam tum se vitamque requiret, 3.920. cum pariter mens et corpus sopita quiescunt; 3.921. nam licet aeternum per nos sic esse soporem, 3.922. nec desiderium nostri nos adficit ullum, 3.923. et tamen haud quaquam nostros tunc illa per artus 3.924. longe ab sensiferis primordia motibus errant, 3.925. cum correptus homo ex somno se colligit ipse. 3.926. multo igitur mortem minus ad nos esse putandumst, 3.927. si minus esse potest quam quod nihil esse videmus; 3.928. maior enim turbae disiectus materiai 3.929. consequitur leto nec quisquam expergitus extat, 3.930. frigida quem semel est vitai pausa secuta. 3.931. Denique si vocem rerum natura repente. 3.932. mittat et hoc alicui nostrum sic increpet ipsa: 3.933. 'quid tibi tanto operest, mortalis, quod nimis aegris 3.934. luctibus indulges? quid mortem congemis ac fles? 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 3.940. sin ea quae fructus cumque es periere profusa 3.941. vitaque in offensost, cur amplius addere quaeris, 3.942. rursum quod pereat male et ingratum occidat omne, 3.943. non potius vitae finem facis atque laboris? 3.944. nam tibi praeterea quod machiner inveniamque, 3.945. quod placeat, nihil est; eadem sunt omnia semper. 3.946. si tibi non annis corpus iam marcet et artus 3.947. confecti languent, eadem tamen omnia restant, 3.948. omnia si perges vivendo vincere saecla, 3.949. atque etiam potius, si numquam sis moriturus', 3.950. quid respondemus, nisi iustam intendere litem 3.951. naturam et veram verbis exponere causam? 3.952. grandior hic vero si iam seniorque queratur 3.953. atque obitum lamentetur miser amplius aequo, 3.954. non merito inclamet magis et voce increpet acri: 3.955. 'aufer abhinc lacrimas, baratre, et compesce querellas. 3.956. omnia perfunctus vitai praemia marces; 3.957. sed quia semper aves quod abest, praesentia temnis, 3.958. inperfecta tibi elapsast ingrataque vita, 3.959. et nec opiti mors ad caput adstitit ante 3.960. quam satur ac plenus possis discedere rerum. 3.961. nunc aliena tua tamen aetate omnia mitte 3.962. aequo animoque, age dum, magnis concede necessis?' 3.963. iure, ut opinor, agat, iure increpet inciletque; 3.964. cedit enim rerum novitate extrusa vetustas 3.965. semper, et ex aliis aliud reparare necessest. 3.966. Nec quisquam in barathrum nec Tartara deditur atra; 3.967. materies opus est, ut crescant postera saecla; 3.968. quae tamen omnia te vita perfuncta sequentur; 3.969. nec minus ergo ante haec quam tu cecidere cadentque. 3.970. sic alid ex alio numquam desistet oriri 3.971. vitaque mancipio nulli datur, omnibus usu. 3.972. respice item quam nil ad nos ante acta vetustas 3.973. temporis aeterni fuerit, quam nascimur ante. 3.974. hoc igitur speculum nobis natura futuri 3.975. temporis exponit post mortem denique nostram. 3.976. numquid ibi horribile apparet, num triste videtur 3.977. quicquam, non omni somno securius exstat? 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1024. Hoc etiam tibi tute interdum dicere possis. 3.1025. 'lumina sis oculis etiam bonus Ancus reliquit, 3.1026. qui melior multis quam tu fuit, improbe, rebus. 3.1027. inde alii multi reges rerumque potentes 3.1028. occiderunt, magnis qui gentibus imperitarunt. 3.1029. ille quoque ipse, viam qui quondam per mare magnum 3.1030. stravit iterque dedit legionibus ire per altum 3.1031. ac pedibus salsas docuit super ire lucunas 3.1032. et contempsit equis insultans murmura ponti, 3.1033. lumine adempto animam moribundo corpore fudit. 3.1034. Scipiadas, belli fulmen, Carthaginis horror, 3.1035. ossa dedit terrae proinde ac famul infimus esset. 3.1036. adde repertores doctrinarum atque leporum, 3.1037. adde Heliconiadum comites; quorum unus Homerus 3.1038. sceptra potitus eadem aliis sopitus quietest. 3.1039. denique Democritum post quam matura vetustas 3.1040. admonuit memores motus languescere mentis, 3.1041. sponte sua leto caput obvius optulit ipse. 3.1042. ipse Epicurus obit decurso lumine vitae, 3.1043. qui genus humanum ingenio superavit et omnis 3.1044. restinxit stellas exortus ut aetherius sol. 3.1045. tu vero dubitabis et indignabere obire? 3.1046. mortua cui vita est prope iam vivo atque videnti, 3.1047. qui somno partem maiorem conteris aevi, 3.1048. et viligans stertis nec somnia cernere cessas 3.1049. sollicitamque geris cassa formidine mentem 3.1050. nec reperire potes tibi quid sit saepe mali, cum 3.1051. ebrius urgeris multis miser undique curis 3.1052. atque animo incerto fluitans errore vagaris.' 3.1053. Si possent homines, proinde ac sentire videntur 3.1054. pondus inesse animo, quod se gravitate fatiget, 3.1055. e quibus id fiat causis quoque noscere et unde 3.1056. tanta mali tam quam moles in pectore constet, 3.1057. haut ita vitam agerent, ut nunc plerumque videmus 3.1058. quid sibi quisque velit nescire et quaerere semper, 3.1059. commutare locum, quasi onus deponere possit. 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit , 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. 3.1068. hoc se quisque modo fugit, at quem scilicet, ut fit, 3.1069. effugere haut potis est: ingratius haeret et odit 3.1070. propterea, morbi quia causam non tenet aeger; 3.1071. quam bene si videat, iam rebus quisque relictis 3.1072. naturam primum studeat cognoscere rerum, 3.1073. temporis aeterni quoniam, non unius horae, 3.1074. ambigitur status, in quo sit mortalibus omnis 3.1075. aetas, post mortem quae restat cumque manendo. 3.1076. Denique tanto opere in dubiis trepidare periclis 3.1077. quae mala nos subigit vitai tanta cupido? 3.1078. certe equidem finis vitae mortalibus adstat 3.1079. nec devitari letum pote, quin obeamus. 3.1080. praeterea versamur ibidem atque insumus usque 3.1081. nec nova vivendo procuditur ulla voluptas; 3.1082. sed dum abest quod avemus, id exsuperare videtur 3.1083. cetera; post aliud, cum contigit illud, avemus 3.1084. et sitis aequa tenet vitai semper hiantis. 3.1085. posteraque in dubiost fortunam quam vehat aetas, 3.1086. quidve ferat nobis casus quive exitus instet. 3.1087. nec prorsum vitam ducendo demimus hilum 3.1088. tempore de mortis nec delibare valemus, 3.1089. quo minus esse diu possimus forte perempti. 3.1090. proinde licet quod vis vivendo condere saecla, 3.1091. mors aeterna tamen nihilo minus illa manebit, 3.1092. nec minus ille diu iam non erit, ex hodierno 3.1093. lumine qui finem vitai fecit, et ille, 3.1094. mensibus atque annis qui multis occidit ante. | |
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10. New Testament, Matthew, 13.42 (1st cent. CE - 1st cent. CE) Tagged with subjects: •fear of god, pain and corporal punishment Found in books: Dilley (2019) 173| 13.42. καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. | 13.42. and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. |
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11. Tertullian, Against Marcion, 1.26-1.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 179 | 1.26. But it is here sufficient that the extreme perversity of their god is proved from the mere exposition of his lonely goodness, in which they refuse to ascribe to him such emotions of mind as they censure in the Creator. Now, if he is susceptible of no feeling of rivalry, or anger, or damage, or injury, as one who refrains from exercising judicial power, I cannot tell how any system of discipline - and that, too, a plenary one - can be consistent in him. For how is it possible that he should issue commands, if he does not mean to execute them; or forbid sins, if he intends not to punish them, but rather to decline the functions of the judge, as being a stranger to all notions of severity and judicial chastisement? For why does he forbid the commission of that which he punishes not when perpetrated? It would have been far more right, if he had not forbidden what he meant not to punish, than that he should punish what he had not forbidden. Nay, it was his duty even to have permitted what he was about to prohibit in so unreasonable a way, as to annex no penalty to the offense. For even now that is tacitly permitted which is forbidden without any infliction of vengeance. Besides, he only forbids the commission of that which he does not like to have done. Most listless, therefore, is he, since he takes no offense at the doing of what he dislikes to be done, although displeasure ought to be the companion of his violated will. Now, if he is offended, he ought to be angry; if angry, he ought to inflict punishment. For such infliction is the just fruit of anger, and anger is the debt of displeasure, and displeasure (as I have said) is the companion of a violated will. However, he inflicts no punishment; therefore he takes no offense. He takes no offense, therefore his will is not wronged, although that is done which he was unwilling to have done; and the transgression is now committed with the acquiescence of his will, because whatever offends not the will is not committed against the will. Now, if this is to be the principle of the divine virtue or goodness, to be unwilling indeed that a thing be done and to prohibit it, and yet not be moved by its commission, we then allege that he has been moved already when he declared his unwillingness; and that it is vain for him not to be moved by the accomplishment of a thing after being moved at the possibility thereof, when he willed it not to be done. For he prohibited it by his not willing it. Did he not therefore do a judicial act, when he declared his unwillingness, and consequent prohibition of it? For he judged that it ought not to be done, and he deliberately declared that it should be forbidden. Consequently by this time even he performs the part of a judge. If it is unbecoming for God to discharge a judicial function, or at least only so far becoming that He may merely declare His unwillingness, and pronounce His prohibition, then He may not even punish for an offense when it is committed. Now, nothing is so unworthy of the Divine Being as not to execute retribution on what He has disliked and forbidden. First, He owes the infliction of chastisement to whatever sentence or law He promulges, for the vindication of His authority and the maintece of submission to it; secondly, because hostile opposition is inevitable to what He has disliked to be done, and by that dislike forbidden. Moreover, it would be a more unworthy course for God to spare the evil-doer than to punish him, especially in the most good and holy God, who is not otherwise fully good than as the enemy of evil, and that to such a degree as to display His love of good by the hatred of evil, and to fulfil His defense of the former by the extirpation of the latter. 1.27. Again, he plainly judges evil by not willing it, and condemns it by prohibiting it; while, on the other hand, he acquits it by not avenging it, and lets it go free by not punishing it. What a prevaricator of truth is such a god! What a dissembler with his own decision! Afraid to condemn what he really condemns, afraid to hate what he does not love, permitting that to be done which he does not allow, choosing to indicate what he dislikes rather than deeply examine it! This will turn out an imaginary goodness, a phantom of discipline, perfunctory in duty, careless in sin. Listen, you sinners; and you who have not yet come to this, hear, that you may attain to such a pass! A better god has been discovered, who never takes offense, is never angry, never inflicts punishment, who has prepared no fire in hell, no gnashing of teeth in the outer darkness! He is purely and simply good. He indeed forbids all delinquency, but only in word. He is in you, if you are willing to pay him homage, for the sake of appearances, that you may seem to honour God; for your fear he does not want. And so satisfied are the Marcionites with such pretences, that they have no fear of their god at all. They say it is only a bad man who will be feared, a good man will be loved. Foolish man, do you say that he whom you call Lord ought not to be feared, while the very title you give him indicates a power which must itself be feared? But how are you going to love, without some fear that you do not love? Surely (such a god) is neither your Father, towards whom your love for duty's sake should be consistent with fear because of His power; nor your proper Lord, whom you should love for His humanity and fear as your teacher. Kidnappers indeed are loved after this fashion, but they are not feared. For power will not be feared, except it be just and regular, although it may possibly be loved even when corrupt: for it is by allurement that it stands, not by authority; by flattery, not by proper influence. And what can be more direct flattery than not to punish sins? Come, then, if you do not fear God as being good, why do you not boil over into every kind of lust, and so realize that which is, I believe, the main enjoyment of life to all who fear not God? Why do you not frequent the customary pleasures of the maddening circus, the bloodthirsty arena, and the lascivious theatre? Why in persecutions also do you not, when the censer is presented, at once redeem your life by the denial of your faith? God forbid, you say with redoubled emphasis. So you do fear sin, and by your fear prove that He is an object of fear Who forbids the sin. This is quite a different matter from that obsequious homage you pay to the god whom you do not fear, which is identical in perversity indeed to is own conduct, in prohibiting a thing without annexing the sanction of punishment. Still more vainly do they act, who when asked, What is to become of every sinner in that great day? Reply, that he is to be cast away out of sight. Is not even this a question of judicial determination? He is adjudged to deserve rejection, and that by a sentence of condemnation; unless the sinner is cast away forsooth for his salvation, that even a leniency like this may fall in consistently with the character of your most good and excellent god! And what will it be to be cast away, but to lose that which a man was in the way of obtaining, were it not for his rejection - that is, his salvation? Therefore his being cast away will involve the forfeiture of salvation; and this sentence cannot possibly be passed upon him, except by an angry and offended authority, who is also the punisher of sin- that is, by a judge. |
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| 12. Galen, On The Differences of The Pulses, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 381 |
| 13. Clement of Alexandria, Miscellanies, 4.13.93-4.13.94 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 128 |
| 14. Clement of Alexandria, Christ The Educator, 3.8.44-3.8.45 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 128 |
| 15. Tertullian, Antidote For The Scorpion'S Sting, 2.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 179 |
| 16. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 237 |
| 17. Origen, Commentary On John, 6.58 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 179 |
| 18. Origen, Commentary On Romans, 4.2-3600., 8.8.70, 8.8.48, 8.8.49, 8.8.69, 8.8.46, 8.8.47, 8.8.68, 10.31.5, 10.31.4, 10.31.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 154 |
| 19. Origen, Commentary On Romans, 4.2-3600., 8.8.48, 8.8.68, 8.8.49, 8.8.46, 8.8.69, 8.8.70, 8.8.47, 10.31.4, 10.31.5, 10.31.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 154 |
| 20. Origen, Commentary On Matthew, 15.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 179 |
21. Origen, Against Celsus, 4.1, 4.72, 6.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 178, 179 | 4.1. Having, in the three preceding books, fully stated what occurred to us by way of answer to the treatise of Celsus, we now, reverend Ambrosius, with prayer to God through Christ, offer this fourth book as a reply to what follows. And we pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet: Behold, I have put My words in your mouth as fire. See, I have set you this day over the nations, and over the kingdoms, to root out and to pull down, and to destroy, and to throw down, and to build and to plant. For we need words now which will root out of every wounded soul the reproaches uttered against the truth by this treatise of Celsus, or which proceed from opinions like his. And we need also thoughts which will pull down all edifices based on false opinions, and especially the edifice raised by Celsus in his work which resembles the building of those who said, Come, let us build us a city, and a tower whose top shall reach to heaven. Yea, we even require a wisdom which will throw down all high things that rise against the knowledge of God, and especially that height of arrogance which Celsus displays against us. And in the next place, as we must not stop with rooting out and pulling down the hindrances which have just been mentioned, but must, in room of what has been rooted out, plant the plants of God's husbandry; and in place of what has been pulled down, rear up the building of God, and the temple of His glory - we must for that reason pray also to the Lord, who bestowed the gifts named in the book of Jeremiah, that He may grant even to us words adapted both for building up the (temple) of Christ, and for planting the spiritual law, and the prophetic words referring to the same. And above all is it necessary to show, as against the assertions of Celsus which follow those he has already made, that the prophecies regarding Christ are true predictions. For, arraying himself at the same time against both parties - against the Jews on the one hand, who deny that the advent of Christ has taken place, but who expect it as future, and against Christians on the other, who acknowledge that Jesus is the Christ spoken of in prophecy- he makes the following statement:- 4.72. We speak, indeed, of the wrath of God. We do not, however, assert that it indicates any passion on His part, but that it is something which is assumed in order to discipline by stern means those sinners who have committed many and grievous sins. For that which is called God's wrath, and anger, is a means of discipline; and that such a view is agreeable to Scripture, is evident from what is said in the sixth Psalm, O Lord, rebuke me not in Your anger, neither chasten me in Your hot displeasure; and also in Jeremiah. O Lord, correct me, but with judgment: not in Your anger, lest You bring me to nothing. Any one, moreover, who reads in the second book of Kings of the wrath of God, inducing David to number the people, and finds from the first book of Chronicles that it was the devil who suggested this measure, will, on comparing together the two statements, easily see for what purpose the wrath is mentioned, of which wrath, as the Apostle Paul declares, all men are children: We were by nature children of wrath, even as others. Moreover, that wrath is no passion on the part of God, but that each one brings it upon himself by his sins, will be clear from the further statement of Paul: Or do you despise the riches of His goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads you to repentance? But after your hardness and impenitent heart, treasure up unto yourself wrath against the day of wrath, and revelation of the righteous judgment of God. How, then, can any one treasure up for himself wrath against a day of wrath, if wrath be understood in the sense of passion? or how can the passion of wrath be a help to discipline? Besides, the Scripture, which tells us not to be angry at all, and which says in the thirty-seventh Psalm, Cease from anger, and forsake wrath, and which commands us by the mouth of Paul to put off all these, anger, wrath, malice, blasphemy, filthy communication, would not involve God in the same passion from which it would have us to be altogether free. It is manifest, further, that the language used regarding the wrath of God is to be understood figuratively from what is related of His sleep, from which, as if awaking Him, the prophet says: Awake, why do You sleep, Lord? and again: Then the Lord awoke as one out of sleep, and like a mighty man that shouts by reason of wine. If, then, sleep must mean something else, and not what the first acceptation of the word conveys, why should not wrath also be understood in a similar way? The threatenings, again, are intimations of the (punishments) which are to befall the wicked: for it is as if one were to call the words of a physician threats, when he tells his patients, I will have to use the knife, and apply cauteries, if you do not obey my prescriptions, and regulate your diet and mode of life in such a way as I direct you. It is no human passions, then, which we ascribe to God, nor impious opinions which we entertain of Him; nor do we err when we present the various narratives concerning Him, drawn from the Scriptures themselves, after careful comparison one with another. For those who are wise ambassadors of the word have no other object in view than to free as far as they can their hearers from weak opinions, and to endue them with intelligence. 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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22. Origen, On First Principles, 1.2.5-1.2.6, 1.3.5-1.3.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 154, 178 | 1.2.5. Let us now ascertain how those statements which we have advanced are supported by the authority of holy Scripture. The Apostle Paul says, that the only-begotten Son is the image of the invisible God, and the first-born of every creature. And when writing to the Hebrews, he says of Him that He is the brightness of His glory, and the express image of His person. Now, we find in the treatise called the Wisdom of Solomon the following description of the wisdom of God: For she is the breath of the power of God, and the purest efflux of the glory of the Almighty. Nothing that is polluted can therefore come upon her. For she is the splendour of the eternal light, and the stainless mirror of God's working, and the image of His goodness. Now we say, as before, that Wisdom has her existence nowhere else save in Him who is the beginning of all things: from whom also is derived everything that is wise, because He Himself is the only one who is by nature a Son, and is therefore termed the Only-begotten. 1.2.6. Let us now see how we are to understand the expression invisible image, that we may in this way perceive how God is rightly called the Father of His Son; and let us, in the first place, draw our conclusions from what are customarily called images among men. That is sometimes called an image which is painted or sculptured on some material substance, such as wood or stone; and sometimes a child is called the image of his parent, when the features of the child in no respect belie their resemblance to the father. I think, therefore, that that man who was formed after the image and likeness of God may be fittingly compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, And Adam begot Seth in his own likeness, and after his own image. Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father does, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence of the Son is generated by Him. For this point must above all others be maintained by those who allow nothing to be unbegotten, i.e., unborn, save God the Father only. And we must be careful not to fall into the absurdities of those who picture to themselves certain emanations, so as to divide the divine nature into parts, and who divide God the Father as far as they can, since even to entertain the remotest suspicion of such a thing regarding an incorporeal being is not only the height of impiety, but a mark of the greatest folly, it being most remote from any intelligent conception that there should be any physical division of any incorporeal nature. Rather, therefore, as an act of the will proceeds from the understanding, and neither cuts off any part nor is separated or divided from it, so after some such fashion is the Father to be supposed as having begotten the Son, His own image; namely, so that, as He is Himself invisible by nature, He also begot an image that was invisible. For the Son is the Word, and therefore we are not to understand that anything in Him is cognisable by the senses. He is wisdom, and in wisdom there can be no suspicion of anything corporeal. He is the true light, which enlightens every man that comes into this world; but He has nothing in common with the light of this sun. Our Saviour, therefore, is the image of the invisible God, inasmuch as compared with the Father Himself He is the truth: and as compared with us, to whom He reveals the Father, He is the image by which we come to the knowledge of the Father, whom no one knows save the Son, and he to whom the Son is pleased to reveal Him. And the method of revealing Him is through the understanding. For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: He that has seen Me, has seen the Father also. 1.3.5. Nevertheless it seems proper to inquire what is the reason why he who is regenerated by God unto salvation has to do both with Father and Son and Holy Spirit, and does not obtain salvation unless with the co-operation of the entire Trinity; and why it is impossible to become partaker of the Father or the Son without the Holy Spirit. And in discussing these subjects, it will undoubtedly be necessary to describe the special working of the Holy Spirit, and of the Father and the Son. I am of opinion, then, that the working of the Father and of the Son takes place as well in saints as in sinners, in rational beings and in dumb animals; nay, even in those things which are without life, and in all things universally which exist; but that the operation of the Holy Spirit does not take place at all in those things which are without life, or in those which, although living, are yet dumb; nay, is not found even in those who are endued indeed with reason, but are engaged in evil courses, and not at all converted to a better life. In those persons alone do I think that the operation of the Holy Spirit takes place, who are already turning to a better life, and walking along the way which leads to Jesus Christ, i.e., who are engaged in the performance of good actions, and who abide in God. 1.3.6. That the working of the Father and the Son operates both in saints and in sinners, is manifest from this, that all who are rational beings are partakers of the word, i.e., of reason, and by this means bear certain seeds, implanted within them, of wisdom and justice, which is Christ. Now, in Him who truly exists, and who said by Moses, I Am Who I Am, all things, whatever they are, participate; which participation in God the Father is shared both by just men and sinners, by rational and irrational beings, and by all things universally which exist. The Apostle Paul also shows truly that all have a share in Christ, when he says, Say not in your heart, Who shall ascend into heaven? (i.e., to bring Christ down from above;) or who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what says the Scripture? The word is near you, even in your mouth, and in your heart. By which he means that Christ is in the heart of all, in respect of His being the word or reason, by participating in which they are rational beings. That declaration also in the Gospel, If I had not come and spoken unto them, they had not had sin; but now they have no excuse for their sin, renders it manifest and patent to all who have a rational knowledge of how long a time man is without sin, and from what period he is liable to it, how, by participating in the word or reason, men are said to have sinned, viz., from the time they are made capable of understanding and knowledge, when the reason implanted within has suggested to them the difference between good and evil; and after they have already begun to know what evil is, they are made liable to sin, if they commit it. And this is the meaning of the expression, that men have no excuse for their sin, viz., that, from the time the divine word or reason has begun to show them internally the difference between good and evil, they ought to avoid and guard against that which is wicked: For to him who knows to do good, and does it not, to him it is sin. Moreover, that all men are not without communion with God, is taught in the Gospel thus, by the Saviour's words: The kingdom of God comes not with observation; neither shall they say, Lo here! Or, lo there! But the kingdom of God is within you. But here we must see whether this does not bear the same meaning with the expression in Genesis: And He breathed into his face the breath of life, and man became a living soul. For if this be understood as applying generally to all men, then all men have a share in God. |
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| 23. Origen, Dialogue With Heraclides, 10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 381 |
| 24. Origen, Fragments On Proverbs, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 353 |
| 25. Origen, Fragments On Psalms 1-150, 74.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 381 |
| 26. Origen, Homilies On Ezekiel, 9.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 178 |
| 27. Origen, Homiliae In Genesim (In Catenis), 7.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 179 |
| 28. Origen, Commentary On Romans, 4.2-3600., 8.8.48, 8.8.49, 8.8.69, 8.8.68, 8.8.70, 8.8.46, 8.8.47, 10.31.5, 10.31.4, 10.31.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 154 |
| 29. Origen, Homilies On Luke, a b c d\n0 29.7 29.7 29 7\n1 23206. 23206. 23206 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 207 |
| 30. Origen, Homilies On Judges, 2.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 154 |
| 31. Origen, On Jeremiah (Homilies 1-11), a b c d\n0 1.15 1.15 1 15\n1 19.1 19.1 19 1 \n2 20(19).4 20(19).4 20(19) 4 \n3 16.5 16.5 16 5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 381 |
| 32. Palladius of Aspuna, Dialogue On The Life of John Chrysostom, a b c d\n0 7.24 549. 7.24 549. 7 24 549 (4th cent. CE - missingth cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 585 |
| 33. John Chrysostom, Johannes Chrysostomos, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 557 |
| 34. Methodius of Olympus, Symposium, a b c d\n0 9.2 270. 9.2 270. 9 2 270 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 763 |
| 35. John Chrysostom, De Incomprehensibili Dei Natura (= Contra Anomoeos, Homiliae 15), 3.59 (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 550 |
| 36. John Chrysostom, Laus Diodori Episcopi, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 549 |
| 37. Evagrius Ponticus, Praktikos, 35, 70, 75, 81, 84 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 504 |
| 38. John Chrysostom, Against The Jews, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 550 |
| 39. Evagrius Ponticus, Gnosticus, 36, 48 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 504 |
| 40. Socrates Scholasticus, Ecclesiastical History, 6.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 585 |
| 41. Augustine, On The Holy Trinity, 10.10.14-10.10.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fear of death, of punishment after death Found in books: Sorabji (2000) 270 |
| 42. Didymus, Comm. In Eccl., 2018-05-0600:00:00, 156 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 305 |
| 43. Didymus, In Ep. Canonicas Brevis Enarratio, 27, 44, 68, 9, 8 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 300 |
| 44. Didymus, In Genesim, 100 (4th cent. CE - 4th cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 300 |
| 45. John Chrysostom, Homilies On 1 Timothy, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 550 |
| 46. John Chrysostom, Homlies On Psalms, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 550 |
| 47. John Chrysostom, Homilies On 1 Corinthians, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 557 |
| 48. John Chrysostom, Homilies On Philemon, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 549 |
| 49. John Chrysostom, Homilies On 2 Thessalonians, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 523 |
| 50. Augustine, De Catechizandis Rudibus, 442 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fear of god, pain and corporal punishment Found in books: Dilley (2019) 169 |
| 51. Jerome, Evangelium Marci, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 801 |
| 52. Jerome, Letters, 63.3, 82.1, 82.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 585 |
| 53. Philoponus John, In Aristotelis Physica Commentaria, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 270 |
| 54. Jerome, Letters, 63.3, 82.1, 82.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 585 |
| 55. Jerome, Letters, 63.3, 82.1, 82.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 585 |
56. Sozomenus, Ecclesiastical History, 8.12 Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 585 | 8.12. The controversy would most likely have been terminated, had it not been renewed by Theophilus himself, from inimical feelings against Ammonius, Dioscorus, Eusebius, and Euthymius, who were called the long. They were brothers; and, as we have before stated, became conspicuous among the philosophers at Scetis. They were at one period beloved by Theophilus above all the other monks of Egypt; he sought their society, and frequently dwelt with them. He even conferred on Dioscorus the bishopric of Hermopolis. He was confirmed in his hatred of them, on account of his enmity to Isidore, whom he had endeavored to ordain in Constantinople after Nectarius. Some say, that a woman, belonging to the Manichean heresy, had been converted to the faith of the Catholic Church; Theophilus rebuked the arch-presbyter (towards whom he had other reasons for entertaining resentful feeling), because he had admitted her to participate in the sacred mysteries before she had adjured her former heresy. Peter, for this was the name of the arch-presbyter, maintained that he had received the woman into communion according to the laws of the Church, and with the consent of Theophilus; and referred to Isidore, as a witness to the truth of what he had deposed. Isidore happened to be then at Rome on an embassy; but, on his return, he testified that the assertions of Peter were true. Theophilus resented this avowal as a calumny, and ejected both him and Peter from the Church. Such is the account given by some persons of the transaction. I have, however, heard it alleged, by a man of undoubted veracity, who was very intimate with the monks above mentioned, that the enmity of Theophilus towards Isidore originated from two causes. One of these causes was identical with that specified by Peter the presbyter, namely, that he had refused to attest the existence of a testament in which the inheritance was entailed on the sister of Theophilus; the other cause alleged by this individual was, that Isidore refused to give up certain moneys that had been confided to him for the relief of the poor, and which Theophilus wished to appropriate to the erection of churches; saying that it is better to restore the bodies of the suffering, which are more rightly to be considered the temples of God, and for which end the money had been furnished, than to build walls. But from whatever cause the enmity of Theophilus might have originated, Isidore, immediately after his excommunication, joined his former companions, the monks at Scetis. Ammonius, with a few others, then repaired to Theophilus, and entreated him to restore Isidore to communion. Theophilus readily promised to do as they requested; but as time passed away, and nothing more was effected for them, and it became evident that Theophilus was pretending, they again repaired to him, renewed their entreaties, and pressed him to be faithful to his engagement. Instead of complying, Theophilus thrust one of the monks into prison, for the purpose of intimidating the others. But he erred in this. Ammonius and all the monks with him then went to the prison, into which they were readily admitted by the jailer, who imagined that they had come to bring provisions to the prisoner; but having once obtained admission, they refused to leave the prison. When Theophilus heard of their voluntary confinement, he sent to desire them to come to him. They replied, that he ought first to take them out of prison himself, for it was not just, after having been subjected to public indignity, that they should be privately released from confinement. At length, however, they yielded and went to him. Theophilus apologized for what had occurred, and dismissed them as if he had no further intention of molesting them; but by himself, he champed and was vexed, and determined to do them ill. He was in doubt, however, as to how he could ill-treat them, as they had no possessions, and despised everything but philosophy, until it occurred to him, to disturb the peace of their retirement. From his former intercourse with them he had gathered that they blamed those who believe that God has a human form, and that they adhered to the opinions of Origen; he brought them into collision with the multitude of monks who maintained the other view. A terrible contention prevailed among the monks, for they did not think it worth while to persuade one another by flaming arguments for themselves in an orderly way, but settled down into insults. They gave the name of Origenists to those who maintained the incorporeality of the Deity, while those who held the opposite opinion were called Anthropomorphists. |
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| 59. Epicurus, Kuriai Doxai, 2 Tagged with subjects: •fear of death, of punishment after death Found in books: Sorabji (2000) 237 |
| 60. Solomon of Bostra, Book of The Bee, 60 Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 522 |
| 61. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Ramelli (2013) 541 |
| 63. Dead Sea Scrolls, 4Q421 (Halakha B), None Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 522 |
| 64. Ps. Ignatius, Trallians, 70.201 Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 353 |
| 65. Rhetorica Ad Herennium, Rhetorica Ad Herennium, 3.1.323 Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 541 |
| 66. Stesichorus, Stesichorus, None Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 522 |
| 67. Theodore of Mopsuestia, Iie Hom.Sur Le Baptême, 107 Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 690 |
| 68. Anon., V. Sinuthii, 2 Tagged with subjects: •fear of god, pain and corporal punishment Found in books: Dilley (2019) 174 |
| 69. Pachomius, Ep., 4 Tagged with subjects: •fear of god, pain and corporal punishment Found in books: Dilley (2019) 170 |
| 73. Iulius Paulus, Sententiae, None Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 550 |
| 74. Ibycus, Ibycus, None Tagged with subjects: •nan Found in books: Ramelli (2013) 550 |
| 75. Horace, Hyperides, a b c d\n0 100 238. 100 238. 100 238 Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 239 |
| 76. Hesychius of Jerusalem, Homilies, 39.4 Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 763 |
| 77. Galen, Praen., None Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 400 |
| 78. Galen, Opt. Corp. Const., None Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 400 |
| 79. Justinus, Epitome Historiarum Philippicarum, None Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 549 |
| 80. Dead Sea Scrolls, 4Q358, 114-115, 79, 90, 141 Tagged with subjects: •nan Found in books: Ramelli (2013) 305 |
| 81. Pt, Pyramidentexte, 6.2 Tagged with subjects: •punishment fear of Found in books: Ramelli (2013) 207 |
