1. New Testament, Matthew, 5.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sin, distinguished assent to pleasure, to lingering, to action Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372| 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. | 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. |
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2. Porphyry, On Abstinence, 1.35 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sin, distinguished assent to pleasure, to lingering, to action Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 356 | 1.35. 35.Hence, to be purified from all these is most difficult, and requires a great contest, and we must bestow much labour both by night and by day to be liberated from an attention to them, and this, because we are necessarily complicated with sense. Whence, also, as much as possible, we should withdraw ourselves from those places in which we may, though unwillingly, meet with this hostile crowd. From experience, also, we should avoid a contest with it, and even a victory over it, and the want of exercise from inexperience. SPAN |
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3. Augustine, Confessions, 8.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, distinguished assent to pleasure, to lingering, to action Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372 | 8.6. 13. And how, then, Thou delivered me out of the bonds of carnal desire, wherewith I was most firmly fettered, and out of the drudgery of worldly business, will I now declare and confess unto Your name, O Lord, my strength and my Redeemer. Amid increasing anxiety, I was transacting my usual affairs, and daily sighing unto You. I resorted as frequently to Your church as the business, under the burden of which I groaned, left me free to do. Alypius was with me, being after the third sitting disengaged from his legal occupation, and awaiting further opportunity of selling his counsel, as I was wont to sell the power of speaking, if it can be supplied by teaching. But Nebridius had, on account of our friendship, consented to teach under Verecundus, a citizen and a grammarian of Milan, and a very intimate friend of us all; who vehemently desired, and by the right of friendship demanded from our company, the faithful aid he greatly stood in need of. Nebridius, then, was not drawn to this by any desire of gain (for he could have made much more of his learning had he been so inclined), but, as a most sweet and kindly friend, he would not be wanting in an office of friendliness, and slight our request. But in this he acted very discreetly, taking care not to become known to those personages whom the world esteems great; thus avoiding distraction of mind, which he desired to have free and at leisure as many hours as possible, to search, or read, or hear something concerning wisdom. 14. Upon a certain day, then, Nebridius being away (why, I do not remember), lo, there came to the house to see Alypius and me, Pontitianus, a countryman of ours, in so far as he was an African, who held high office in the emperor's court. What he wanted with us I know not, but we sat down to talk together, and it fell out that upon a table before us, used for games, he noticed a book; he took it up, opened it, and, contrary to his expectation, found it to be the Apostle Paul - for he imagined it to be one of those books which I was wearing myself out in teaching. At this he looked up at me smilingly, and expressed his delight and wonder that he had so unexpectedly found this book, and this only, before my eyes. For he was both a Christian and baptized, and often prostrated himself before You our God in the church, in constant and daily prayers. When, then, I had told him that I bestowed much pains upon these writings, a conversation ensued on his speaking of Antony, the Egyptian monk, whose name was in high repute among Your servants, though up to that time not familiar to us. When he came to know this, he lingered on that topic, imparting to us a knowledge of this man so eminent, and marvelling at our ignorance. But we were amazed, hearing Your wonderful works most fully manifested in times so recent, and almost in our own, wrought in the true faith and the Catholic Church. We all wondered - we, that they were so great, and he, that we had never heard of them. 15. From this his conversation turned to the companies in the monasteries, and their manners so fragrant unto You, and of the fruitful deserts of the wilderness, of which we knew nothing. And there was a monastery at Milan full of good brethren, without the walls of the city, under the fostering care of Ambrose, and we were ignorant of it. He went on with his relation, and we listened intently and in silence. He then related to us how on a certain afternoon, at Triers, when the emperor was taken up with seeing the Circensian games, he and three others, his comrades, went out for a walk in the gardens close to the city walls, and there, as they chanced to walk two and two, one strolled away with him, while the other two went by themselves; and these, in their rambling, came upon a certain cottage inhabited by some of Your servants, poor in spirit, of whom is the kingdom of heaven, where they found a book in which was written the life of Antony. This one of them began to read, marvel at, and be inflamed by it; and in the reading, to meditate on embracing such a life, and giving up his worldly employments to serve You. And these were of the body called Agents for Public Affairs. Then, suddenly being overwhelmed with a holy love and a sober sense of shame, in anger with himself, he cast his eyes upon his friend, exclaiming, Tell me, I entreat you, what end we are striving for by all these labours of ours. What is our aim? What is our motive in doing service? Can our hopes in court rise higher than to be ministers of the emperor? And in such a position, what is there not brittle, and fraught with danger, and by how many dangers arrive we at greater danger? And when arrive we there? But if I desire to become a friend of God, behold, I am even now made it. Thus spoke he, and in the pangs of the travail of the new life, he turned his eyes again upon the page and continued reading, and was inwardly changed where Thou saw, and his mind was divested of the world, as soon became evident; for as he read, and the surging of his heart rolled along, he raged awhile, discerned and resolved on a better course, and now, having become Yours, he said to his friend, Now have I broken loose from those hopes of ours, and am determined to serve God; and this, from this hour, in this place, I enter upon. If you are reluctant to imitate me, hinder me not. The other replied that he would cleave to him, to share in so great a reward and so great a service. Thus both of them, being now Yours, were building a tower at the necessary cost, Luke 14:26-35 - of forsaking all that they had and following You. Then Pontitianus, and he that had walked with him through other parts of the garden, came in search of them to the same place, and having found them, reminded them to return as the day had declined. But they, making known to him their resolution and purpose, and how such a resolve had sprung up and become confirmed in them, entreated them not to molest them, if they refused to join themselves unto them. But the others, no whit changed from their former selves, did yet (as he said) bewail themselves, and piously congratulated them, recommending themselves to their prayers; and with their hearts inclining towards earthly things, returned to the palace. But the other two, setting their affections upon heavenly things, remained in the cottage. And both of them had affianced brides, who, when they heard of this, dedicated also their virginity unto God. |
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| 4. Augustine, Against Julian, 3.1.2, 4.3.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, distinguished assent to pleasure, to lingering, to action Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 373 |
| 5. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.12.33-1.12.34, 2.7.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, distinguished assent to pleasure, to lingering, to action Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372, 373 |
| 6. Augustine, On The Holy Trinity, 12.12-12.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, distinguished assent to pleasure, to lingering, to action Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 356, 373 |
| 7. Augustine, Questions On The Heptateuch, 1.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sin, distinguished assent to pleasure, to lingering, to action Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355 |
| 8. Evagrius Ponticus, Praktikos, 10, 74-75, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 356, 373 |
| 9. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355 |
| 10. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355 |
| 11. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355 |
| 12. Jerome, Commentaria In Epistolam Ad Ephesios, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 355 |
| 13. Aquinas, Thomas, Summa Theologiae, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 356 |
| 15. John Climacus, Ladder, 15.62 Tagged with subjects: •sin, distinguished assent to pleasure, to lingering, to action Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 368 |
| 16. Mark The Ascetic, On The Spiritual Law, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 368 |
| 17. Pseudo‐John of Damascus, On The Virtues And The Vices, None Tagged with subjects: •nan Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 368 |
