1. Hebrew Bible, Genesis, 1.26-1.27, 2.2, 2.7, 2.21-2.23, 32.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 122, 215, 216, 224| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 2.2. "וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃", 2.2. "וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.21. "וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃", 2.22. "וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃", 2.23. "וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 2.2. "And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.21. "And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.", 2.22. "And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.", 2.23. "And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’", 32.30. "And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: ‘Wherefore is it that thou dost ask after my name?’ And he blessed him there.", |
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2. Hebrew Bible, Isaiah, 42.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 222| 42.5. "כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃", | 42.5. "Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:", |
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3. Hebrew Bible, Ecclesiastes, 3.22 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 222| 3.22. "וְרָאִיתִי כִּי אֵין טוֹב מֵאֲשֶׁר יִשְׂמַח הָאָדָם בְּמַעֲשָׂיו כִּי־הוּא חֶלְקוֹ כִּי מִי יְבִיאֶנּוּ לִרְאוֹת בְּמֶה שֶׁיִּהְיֶה אַחֲרָיו׃", | 3.22. "Wherefore I perceived that there is nothing better, than that a man should rejoice in his works; for that is his portion; for who shall bring him to see what shall be after him?", |
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4. Septuagint, 2 Maccabees, 7.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 223 | 7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.' |
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5. Philo of Alexandria, On The Change of Names, 135 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •souls, pre-existence of Found in books: Schibli (2002), Hierocles of Alexandria, 334 | 135. Whose was the ring, or the pledge, or the seal of the whole, or the archetypal appearance, according to which all the things, though devoid of species and of distinctive quality, were all stamped and marked? And whose again was the armlet, or the ornament; that is to say, destiny, the link and analogy of all things which have an indissoluble connection? Whose, again, was the staff, the thing of strong support, which wavers not, which is not moved; that is to say, admonition, correction, instruction? Whose is the sceptre, the kingly power? |
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6. Philo of Alexandria, On The Eternity of The World, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •souls, pre-existence of Found in books: Schibli (2002), Hierocles of Alexandria, 334 | 75. Moreover, if we saw that there was no such thing as any eternal nature to be seen, those who assert the liability of the world to destruction would not appear to be so guilty of disparaging the world without any excuse, since they would have no example whatever of anything being everlasting; but since fate, according to the doctrine of those who have investigated the principles of natural philosophy most accurately, is a thing without any beginning and without any end, connecting all the causes of everything, as to leave no break and no interruption, why may we not in like manner also affirm of the nature of the world that it subsists for a great length of time, being, as it were, an arrangement of what is otherwise in no order, a harmony of what is otherwise wholly destitute of such harmony, an agreement of what is otherwise without agreement, a union of things previously separated, a condition of stocks and stones, a nature of things growing from seed and of trees, a life of all animals, the mind and reason of men, and the most perfect virtue of virtuous men? But if the nature of the world is uncreated and indestructible, then it is plain that the world is held together and powerfully preserved by an everlasting indissoluble chain. |
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| 7. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •souls, pre-existence of Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 8. Plutarch, On The Delays of Divine Vengeance, 17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •soul, pre-existence of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 250 |
9. New Testament, Matthew, 5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 224| 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. | 5.8. Blessed are the pure in heart, For they shall see God. |
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10. New Testament, Romans, 5.5, 5.12, 5.18, 6.4, 7.5-8.17, 7.23, 8.3, 9, 9.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 206, 219| 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. | 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. |
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11. New Testament, Ephesians, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 329| 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— | 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. |
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12. New Testament, 1 Corinthians, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 122| 4.7. τίς γάρ σε διακρίνει; τί δὲ ἔχεις ὃ οὐκ ἔλαβες; εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών; | 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? |
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13. New Testament, 1 John, 3.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 224| 3.2. Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. | 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. |
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14. New Testament, John, 1.18, 3.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 206, 224| 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 3.8. τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλʼ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. | 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit." |
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15. Tertullian, On The Flesh of Christ, 16.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, pre-existence of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 250 | 4. Since, therefore, you do not reject the assumption of a body as impossible or as hazardous to the character of God, it remains for you to repudiate and censure it as unworthy of Him. Come now, beginning from the nativity itself, declaim against the uncleanness of the generative elements within the womb, the filthy concretion of fluid and blood, of the growth of the flesh for nine months long out of that very mire. Describe the womb as it enlarges from day to day, heavy, troublesome, restless even in sleep, changeful in its feelings of dislike and desire. Inveigh now likewise against the shame itself of a woman in travail which, however, ought rather to be honoured in consideration of that peril, or to be held sacred in respect of (the mystery of) nature. of course you are horrified also at the infant, which is shed into life with the embarrassments which accompany it from the womb; you likewise, of course, loathe it even after it is washed, when it is dressed out in its swaddling-clothes, graced with repeated anointing, smiled on with nurse's fawns. This reverend course of nature, you, O Marcion, (are pleased to) spit upon; and yet, in what way were you born? You detest a human being at his birth; then after what fashion do you love anybody? Yourself, of course, you had no love of, when you departed from the Church and the faith of Christ. But never mind, if you are not on good terms with yourself, or even if you were born in a way different from other people. Christ, at any rate, has loved even that man who was condensed in his mother's womb amidst all its uncleannesses, even that man who was brought into life out of the said womb, even that man who was nursed amidst the nurse's simpers. For his sake He came down (from heaven), for his sake He preached, for his sake He humbled Himself even unto death - the death of the cross. Philippians 2:8 He loved, of course, the being whom He redeemed at so great a cost. If Christ is the Creator's Son, it was with justice that He loved His own (creature); if He comes from another god, His love was excessive, since He redeemed a being who belonged to another. Well, then, loving man He loved his nativity also, and his flesh as well. Nothing can be loved apart from that through which whatever exists has its existence. Either take away nativity, and then show us your man; or else withdraw the flesh, and then present to our view the being whom God has redeemed - since it is these very conditions which constitute the man whom God has redeemed. And are you for turning these conditions into occasions of blushing to the very creature whom He has redeemed, (censuring them), too, as unworthy of Him who certainly would not have redeemed them had He not loved them? Our birth He reforms from death by a second birth from heaven; our flesh He restores from every harassing malady; when leprous, He cleanses it of the stain; when blind, He rekindles its light; when palsied, He renews its strength; when possessed with devils, He exorcises it; when dead, He reanimates it - then shall we blush to own it? If, to be sure, He had chosen to be born of a mere animal, and were to preach the kingdom of heaven invested with the body of a beast either wild or tame, your censure (I imagine) would have instantly met Him with this demurrer: This is disgraceful for God, and this is unworthy of the Son of God, and simply foolish. For no other reason than because one thus judges. It is of course foolish, if we are to judge God by our own conceptions. But, Marcion, consider well this Scripture, if indeed you have not erased it: God has chosen the foolish things of the world, to confound the wise. 1 Corinthians 1:27 Now what are those foolish things? Are they the conversion of men to the worship of the true God, the rejection of error, the whole training in righteousness, chastity, mercy, patience, and innocence? These things certainly are not foolish. Inquire again, then, of what things he spoke, and when you imagine that you have discovered what they are will you find anything to be so foolish as believing in a God that has been born, and that of a virgin, and of a fleshly nature too, who wallowed in all the before-mentioned humiliations of nature? But some one may say, These are not the foolish things; they must be other things which God has chosen to confound the wisdom of the world. And yet, according to the world's wisdom, it is more easy to believe that Jupiter became a bull or a swan, if we listen to Marcion, than that Christ really became a man. |
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| 16. Tertullian, On The Soul, 11.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 250 |
| 17. Clement of Alexandria, Miscellanies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 336 |
18. Theophilus, To Autolycus, 2.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pre-existence (of soul) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 360 | 2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption. |
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19. Diogenes Laertius, Lives of The Philosophers, 7.149 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •souls, pre-existence of Found in books: Schibli (2002), Hierocles of Alexandria, 334 | 7.149. Nature, they hold, aims both at utility and at pleasure, as is clear from the analogy of human craftsmanship. That all things happen by fate or destiny is maintained by Chrysippus in his treatise De fato, by Posidonius in his De fato, book ii., by Zeno and by Boethus in his De fato, book i. Fate is defined as an endless chain of causation, whereby things are, or as the reason or formula by which the world goes on. What is more, they say that divination in all its forms is a real and substantial fact, if there is really Providence. And they prove it to be actually a science on the evidence of certain results: so Zeno, Chrysippus in the second book of his De divinatione, Athenodorus, and Posidonius in the second book of his Physical Discourse and the fifth book of his De divinatione. But Panaetius denies that divination has any real existence. |
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| 20. Porphyry, Aids To The Study of The Intelligibles, 18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 214 |
21. Origen, Against Celsus, 4.83 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, pre-existence of the - Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 | 4.83. After Celsus has finished speaking of the bees, in order to depreciate (as far as he can) the cities, and constitutions, and governments, and sovereignties not only of us Christians, but of all mankind, as well as the wars which men undertake on behalf of their native countries, he proceeds, by way of digression, to pass a eulogy upon the ants, in order that, while praising them, he may compare the measures which men take to secure their subsistence with those adopted by these insects, and so evince his contempt for the forethought which makes provision for winter, as being nothing higher than the irrational providence of the ants, as he regards it. Now might not some of the more simple-minded, and such as know not how to look into the nature of all things, be turned away (so far, at least, as Celsus could accomplish it) from helping those who are weighed down with the burdens (of life), and from sharing their toils, when he says of the ants, that they help one another with their loads, when they see one of their number toiling under them? For he who needs to be disciplined by the word, but who does not at all understand its voice, will say: Since, then, there is no difference between us and the ants, even when we help those who are weary with bearing their heavy burdens, why should we continue to do so to no purpose? And would not the ants, as being irrational creature, be greatly puffed up, and think highly of themselves, because their works were compared to those of men? While men, on the other hand, who by means of their reason are enabled to hear how their philanthropy towards others is contemned, would be injured, so far as could be effected by Celsus and his arguments: for he does not perceive that, while he wishes to turn away from Christianity those who read his treatise, he turns away also the sympathy of those who are not Christians from those who bear the heaviest burdens (of life). Whereas, had he been a philosopher, who was capable of perceiving the good which men may do each other, he ought, in addition to not removing along with Christianity the blessings which are found among men, to have lent his aid to co-operate (if he had it in his power) with those principles of excellence which are common to Christianity and the rest of mankind. Moreover, even if the ants set apart in a place by themselves those grains which sprout forth, that they may not swell into bud, but may continue throughout the year as their food, this is not to be deemed as evidence of the existence of reason among ants, but as the work of the universal mother, Nature, which adorned even irrational animals, so that even the most insignificant is not omitted, but bears traces of the reason implanted in it by nature. Unless, indeed, by these assertions Celsus means obscurely to intimate (for in many instances he would like to adopt Platonic ideas) that all souls are of the same species, and that there is no difference between that of a man and those of ants and bees, which is the act of one who would bring down the soul from the vault of heaven, and cause it to enter not only a human body, but that of an animal. Christians, however, will not yield their assent to such opinions: for they have been instructed before now that the human soul was created in the image of God; and they see that it is impossible for a nature fashioned in the divine image to have its (original) features altogether obliterated, and to assume others, formed after I know not what likeness of irrational animals. |
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| 22. Plotinus, Enneads, a b c d\n0 1.1(53).2.9 1.1(53).2.9 1 1(53)\n1 1.1(53).2.8 1.1(53).2.8 1 1(53)\n2 1.1(53).2.7 1.1(53).2.7 1 1(53)\n3 1.1(53).2.6 1.1(53).2.6 1 1(53)\n4 1.1(53).2.5 1.1(53).2.5 1 1(53)\n5 1.1(53).2.10 1.1(53).2.10 1 1(53)\n6 1.1(53).2.11 1.1(53).2.11 1 1(53)\n7 3.6(26).1 3.6(26).1 3 6(26)\n8 1.1(53).5.3 1.1(53).5.3 1 1(53)\n9 3.6(26).4 3.6(26).4 3 6(26)\n10 3.6(26).3 3.6(26).3 3 6(26)\n11 3.6(26).2 3.6(26).2 3 6(26)\n12 3.6(26).5 3.6(26).5 3 6(26) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 214 |
| 23. Serapion of Thmuis, Contra Manichaeos, 4.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, pre-existence of the - Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 |
| 24. Porphyry, Ad Gaurum, 5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, pre-existence of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 250 |
| 25. Augustine, Retractiones, 2.43.2, 2.45 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 219, 268 |
| 26. Sallustius, On The Gods, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •souls, pre-existence of Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 27. Augustine, Contra Cresconium Grammaticum Partis Donati, 3.1-2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 268 |
| 28. Augustine, Enarrationes In Psalmos, 52.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 122 |
| 29. Augustine, On The Holy Trinity, 6.5.7, 15.19.36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 214, 218, 221, 222 |
| 30. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.9.9, 1.28.55-1.28.56, 1.34.63, 2.2.2, 2.28.46, 2.36.59, 3.6.12, 3.8.16, 3.11.20, 3.12.21, 3.13.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 177 |
| 31. Augustine, De Musica, 6.5.8-6.5.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 214 |
| 32. Augustine, De Libero Arbitrio, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 21 |
| 33. Augustine, The Soul And Its Origin, 1.5.5, 1.6.6, 1.8.9, 1.9.10-1.9.11, 1.12.15, 1.14.22, 1.15.24-1.15.25, 2.3.5, 2.5.9, 2.9.13, 2.10.14, 2.12.17, 2.13.18, 3.3.3, 3.7.9, 3.9.12, 3.10.13, 3.15.22, 4.4.5, 4.11.16, 4.18.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 223 |
| 34. Augustine, De Baptismo Contra Donatistas, 4.9.13-10.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 268 |
| 35. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 206 |
| 36. Augustine, Breviculus Collationis Cum Donatistis, 3.10.19-3.10.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 177, 178 |
| 37. Augustine, Against Julian, 2.10.36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 161 |
| 38. Didymus, In Genesim, 2.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •pre-existence (of soul) Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 360 |
| 39. Augustine, De Dono Perseverantiae, 22.57, 22.61 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 293 |
| 40. Augustine, Commentary On Genesis, 4.13.24, 6.9.14-6.9.16, 9.3.6, 9.10.17-9.10.18, 10.1.1-10.1.2, 10.2.3, 10.3.4, 10.4.7, 10.11.19, 10.12.20-10.12.21, 10.14.25, 10.15.26, 10.16.28, 10.18.32-10.18.33, 10.20.36, 10.21.37, 10.23.39, 10.25.41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 216 |
41. Augustine, The City of God, 1.35, 8.4, 10.9-10.11, 10.23, 10.30, 10.32, 12.21, 13.19, 19.22, 22.3, 22.12, 22.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 268 | 1.35. Let these and similar answers (if any fuller and fitter answers can be found) be given to their enemies by the redeemed family of the Lord Christ, and by the pilgrim city of King Christ. But let this city bear in mind, that among her enemies lie hidden those who are destined to be fellow citizens, that she may not think it a fruitless labor to bear what they inflict as enemies until they become confessors of the faith. So, too, as long as she is a stranger in the world, the city of God has in her communion, and bound to her by the sacraments, some who shall not eternally dwell in the lot of the saints. of these, some are not now recognized; others declare themselves, and do not hesitate to make common cause with our enemies in murmuring against God, whose sacramental badge they wear. These men you may today see thronging the churches with us, tomorrow crowding the theatres with the godless. But we have the less reason to despair of the reclamation even of such persons, if among our most declared enemies there are now some, unknown to themselves, who are destined to become our friends. In truth, these two cities are entangled together in this world, and intermixed until the last judgment effects their separation. I now proceed to speak, as God shall help me, of the rise, progress, and end of these two cities; and what I write, I write for the glory of the city of God, that, being placed in comparison with the other, it may shine with a brighter lustre. 8.4. But, among the disciples of Socrates, Plato was the one who shone with a glory which far excelled that of the others, and who not unjustly eclipsed them all. By birth, an Athenian of honorable parentage, he far surpassed his fellow disciples in natural endowments, of which he was possessed in a wonderful degree. Yet, deeming himself and the Socratic discipline far from sufficient for bringing philosophy to perfection, he travelled as extensively as he was able, going to every place famed for the cultivation of any science of which he could make himself master. Thus he learned from the Egyptians whatever they held and taught as important; and from Egypt, passing into those parts of Italy which were filled with the fame of the Pythagoreans, he mastered, with the greatest facility, and under the most eminent teachers, all the Italic philosophy which was then in vogue. And, as he had a peculiar love for his master Socrates, he made him the speaker in all his dialogues, putting into his mouth whatever he had learned, either from others, or from the efforts of his own powerful intellect, tempering even his moral disputations with the grace and politeness of the Socratic style. And, as the study of wisdom consists in action and contemplation, so that one part of it may be called active, and the other contemplative - the active part having reference to the conduct of life, that is, to the regulation of morals, and the contemplative part to the investigation into the causes of nature and into pure truth - Socrates is said to have excelled in the active part of that study, while Pythagoras gave more attention to its contemplative part, on which he brought to bear all the force of his great intellect. To Plato is given the praise of having perfected philosophy by combining both parts into one. He then divides it into three parts - the first moral, which is chiefly occupied with action; the second natural, of which the object is contemplation; and the third rational, which discriminates between the true and the false. And though this last is necessary both to action and contemplation, it is contemplation, nevertheless, which lays peculiar claim to the office of investigating the nature of truth. Thus this tripartite division is not contrary to that which made the study of wisdom to consist in action and contemplation. Now, as to what Plato thought with respect to each of these parts - that is, what he believed to be the end of all actions, the cause of all natures, and the light of all intelligences - it would be a question too long to discuss, and about which we ought not to make any rash affirmation. For, as Plato liked and constantly affected the well-known method of his master Socrates, namely, that of dissimulating his knowledge or his opinions, it is not easy to discover clearly what he himself thought on various matters, any more than it is to discover what were the real opinions of Socrates. We must, nevertheless, insert into our work certain of those opinions which he expresses in his writings, whether he himself uttered them, or narrates them as expressed by others, and seems himself to approve of - opinions sometimes favorable to the true religion, which our faith takes up and defends, and sometimes contrary to it, as, for example, in the questions concerning the existence of one God or of many, as it relates to the truly blessed life which is to be after death. For those who are praised as having most closely followed Plato, who is justly preferred to all the other philosophers of the Gentiles, and who are said to have manifested the greatest acuteness in understanding him, do perhaps entertain such an idea of God as to admit that in Him are to be found the cause of existence, the ultimate reason for the understanding, and the end in reference to which the whole life is to be regulated. of which three things, the first is understood to pertain to the natural, the second to the rational, and the third to the moral part of philosophy. For if man has been so created as to attain, through that which is most excellent in him, to that which excels all things - that is, to the one true and absolutely good God, without whom no nature exists, no doctrine instructs, no exercise profits - let Him be sought in whom all things are secure to us, let Him be discovered in whom all truth becomes certain to us, let Him be loved in whom all becomes right to us. 10.9. These miracles, and many others of the same nature, which it were tedious to mention, were wrought for the purpose of commending the worship of the one true God, and prohibiting the worship of a multitude of false gods. Moreover, they were wrought by simple faith and godly confidence, not by the incantations and charms composed under the influence of a criminal tampering with the unseen world, of an art which they call either magic, or by the more abominable title necromancy, or the more honorable designation theurgy; for they wish to discriminate between those whom the people call magicians, who practise necromancy, and are addicted to illicit arts and condemned, and those others who seem to them to be worthy of praise for their practice of theurgy - the truth, however, being that both classes are the slaves of the deceitful rites of the demons whom they invoke under the names of angels. For even Porphyry promises some kind of purgation of the soul by the help of theurgy, though he does so with some hesitation and shame, and denies that this art can secure to any one a return to God; so that you can detect his opinion vacillating between the profession of philosophy and an art which he feels to be presumptuous and sacrilegious. For at one time he warns us to avoid it as deceitful, and prohibited by law, and dangerous to those who practise it; then again, as if in deference to its advocates, he declares it useful for cleansing one part of the soul, not, indeed, the intellectual part, by which the truth of things intelligible, which have no sensible images, is recognized, but the spiritual part, which takes cognizance of the images of things material. This part, he says, is prepared and fitted for intercourse with spirits and angels, and for the vision of the gods, by the help of certain theurgic consecrations, or, as they call them, mysteries. He acknowledges, however, that these theurgic mysteries impart to the intellectual soul no such purity as fits it to see its God, and recognize the things that truly exist. And from this acknowledgment we may infer what kind of gods these are, and what kind of vision of them is imparted by theurgic consecrations, if by it one cannot see the things which truly exist. He says, further, that the rational, or, as he prefers calling it, the intellectual soul, can pass into the heavens without the spiritual part being cleansed by theurgic art, and that this art cannot so purify the spiritual part as to give it entrance to immortality and eternity. And therefore, although he distinguishes angels from demons, asserting that the habitation of the latter is in the air, while the former dwell in the ether and empyrean, and although he advises us to cultivate the friendship of some demon, who may be able after our death to assist us, and elevate us at least a little above the earth - for he owns that it is by another way we must reach the heavenly society of the angels - he at the same time distinctly warns us to avoid the society of demons, saying that the soul, expiating its sin after death, execrates the worship of demons by whom it was entangled. And of theurgy itself, though he recommends it as reconciling angels and demons, he cannot deny that it treats with powers which either themselves envy the soul its purity, or serve the arts of those who do envy it. He complains of this through the mouth of some Chald an or other: A good man in Chald a complains, he says, that his most strenuous efforts to cleanse his soul were frustrated, because another man, who had influence in these matters, and who envied him purity, had prayed to the powers, and bound them by his conjuring not to listen to his request. Therefore, adds Porphyry, what the one man bound, the other could not loose. And from this he concludes that theurgy is a craft which accomplishes not only good but evil among gods and men; and that the gods also have passions, and are perturbed and agitated by the emotions which Apuleius attributed to demons and men, but from which he preserved the gods by that sublimity of residence, which, in common with Plato, he accorded to them. 10.10. But here we have another and a much more learned Platonist than Apuleius, Porphyry, to wit, asserting that, by I know not what theurgy, even the gods themselves are subjected to passions and perturbations; for by adjurations they were so bound and terrified that they could not confer purity of soul - were so terrified by him who imposed on them a wicked command, that they could not by the same theurgy be freed from that terror, and fulfill the righteous behest of him who prayed to them, or do the good he sought. Who does not see that all these things are fictions of deceiving demons, unless he be a wretched slave of theirs, and an alien from the grace of the true Liberator? For if the Chald an had been dealing with good gods, certainly a well-disposed man, who sought to purify his own soul, would have had more influence with them than an evil-disposed man seeking to hinder him. Or, if the gods were just, and considered the man unworthy of the purification he sought, at all events they should not have been terrified by an envious person, nor hindered, as Porphyry avows, by the fear of a stronger deity, but should have simply denied the boon on their own free judgment. And it is surprising that that well-disposed Chald an, who desired to purify his soul by theurgical rites, found no superior deity who could either terrify the frightened gods still more, and force them to confer the boon, or compose their fears, and so enable them to do good without compulsion - even supposing that the good theurgist had no rites by which he himself might purge away the taint of fear from the gods whom he invoked for the purification of his own soul. And why is it that there is a god who has power to terrify the inferior gods, and none who has power to free them from fear? Is there found a god who listens to the envious man, and frightens the gods from doing good? And is there not found a god who listens to the well-disposed man, and removes the fear of the gods that they may do him good? O excellent theurgy! O admirable purification of the soul!- a theurgy in which the violence of an impure envy has more influence than the entreaty of purity and holiness. Rather let us abominate and avoid the deceit of such wicked spirits, and listen to sound doctrine. As to those who perform these filthy cleansings by sacrilegious rites, and see in their initiated state (as he further tells us, though we may question this vision) certain wonderfully lovely appearances of angels or gods, this is what the apostle refers to when he speaks of Satan transforming himself into an angel of light. 2 Corinthians 11:14 For these are the delusive appearances of that spirit who longs to entangle wretched souls in the deceptive worship of many and false gods, and to turn them aside from the true worship of the true God, by whom alone they are cleansed and healed, and who, as was said of Proteus, turns himself into all shapes, equally hurtful, whether he assaults us as an enemy, or assumes the disguise of a friend. 10.11. It was a better tone which Porphyry adopted in his letter to Anebo the Egyptian, in which, assuming the character of an inquirer consulting him, he unmasks and explodes these sacrilegious arts. In that letter, indeed, he repudiates all demons, whom he maintains to be so foolish as to be attracted by the sacrificial vapors, and therefore residing not in the ether, but in the air beneath the moon, and indeed in the moon itself. Yet he has not the boldness to attribute to all the demons all the deceptions and malicious and foolish practices which justly move his indignation. For, though he acknowledges that as a race demons are foolish, he so far accommodates himself to popular ideas as to call some of them benigt demons. He expresses surprise that sacrifices not only incline the gods, but also compel and force them to do what men wish; and he is at a loss to understand how the sun and moon, and other visible celestial bodies - for bodies he does not doubt that they are - are considered gods, if the gods are distinguished from the demons by their incorporeality; also, if they are gods, how some are called beneficent and others hurtful, and how they, being corporeal, are numbered with the gods, who are incorporeal. He inquires further, and still as one in doubt, whether diviners and wonderworkers are men of unusually powerful souls, or whether the power to do these things is communicated by spirits from without. He inclines to the latter opinion, on the ground that it is by the use of stones and herbs that they lay spells on people, and open closed doors, and do similar wonders. And on this account, he says, some suppose that there is a race of beings whose property it is to listen to men - a race deceitful, full of contrivances, capable of assuming all forms, simulating gods, demons, and dead men, - and that it is this race which bring about all these things which have the appearance of good or evil, but that what is really good they never help us in, and are indeed unacquainted with, for they make wickedness easy, but throw obstacles in the path of those who eagerly follow virtue; and that they are filled with pride and rashness, delight in sacrificial odors, are taken with flattery. These and the other characteristics of this race of deceitful and malicious spirits, who come into the souls of men and delude their senses, both in sleep and waking, he describes not as things of which he is himself convinced, but only with so much suspicion and doubt as to cause him to speak of them as commonly received opinions. We should sympathize with this great philosopher in the difficulty he experienced in acquainting himself with and confidently assailing the whole fraternity of devils, which any Christian old woman would unhesitatingly describe and most unreservedly detest. Perhaps, however, he shrank from offending Anebo, to whom he was writing, himself the most eminent patron of these mysteries, or the others who marvelled at these magical feats as divine works, and closely allied to the worship of the gods. However, he pursues this subject, and, still in the character of an inquirer, mentions some things which no sober judgment could attribute to any but malicious and deceitful powers. He asks why, after the better class of spirits have been invoked, the worse should be commanded to perform the wicked desires of men; why they do not hear a man who has just left a woman's embrace, while they themselves make no scruple of tempting men to incest and adultery; why their priests are commanded to abstain from animal food for fear of being polluted by the corporeal exhalations, while they themselves are attracted by the fumes of sacrifices and other exhalations; why the initiated are forbidden to touch a dead body, while their mysteries are celebrated almost entirely by means of dead bodies; why it is that a man addicted to any vice should utter threats, not to a demon or to the soul of a dead man, but to the sun and moon, or some of the heavenly bodies, which he intimidates by imaginary terrors, that he may wring from them a real boon - for he threatens that he will demolish the sky, and such like impossibilities - that those gods, being alarmed, like silly children, with imaginary and absurd threats, may do what they are ordered. Porphyry further relates that a man, Ch remon, profoundly versed in these sacred or rather sacrilegious mysteries, had written that the famous Egyptian mysteries of Isis and her husband Osiris had very great influence with the gods to compel them to do what they were ordered, when he who used the spells threatened to divulge or do away with these mysteries, and cried with a threatening voice that he would scatter the members of Osiris if they neglected his orders. Not without reason is Porphyry surprised that a man should utter such wild and empty threats against the gods - not against gods of no account, but against the heavenly gods, and those that shine with sidereal light - and that these threats should be effectual to constrain them with resistless power, and alarm them so that they fulfill his wishes. Not without reason does he, in the character of an inquirer into the reasons of these surprising things, give it to be understood that they are done by that race of spirits which he previously described as if quoting other people's opinions - spirits who deceive not, as he said, by nature, but by their own corruption, and who simulate gods and dead men, but not, as he said, demons, for demons they really are. As to his idea that by means of herbs, and stones, and animals, and certain incantations and noises, and drawings, sometimes fanciful, and sometimes copied from the motions of the heavenly bodies, men create upon earth powers capable of bringing about various results, all that is only the mystification which these demons practise on those who are subject to them, for the sake of furnishing themselves with merriment at the expense of their dupes. Either, then, Porphyry was sincere in his doubts and inquiries, and mentioned these things to demonstrate and put beyond question that they were the work, not of powers which aid us in obtaining life, but of deceitful demons; or, to take a more favorable view of the philosopher, he adopted this method with the Egyptian who was wedded to these errors, and was proud of them, that he might not offend him by assuming the attitude of a teacher, nor discompose his mind by the altercation of a professed assailant, but, by assuming the character of an inquirer, and the humble attitude of one who was anxious to learn, might turn his attention to these matters, and show how worthy they are to be despised and relinquished. Towards the conclusion of his letter, he requests Anebo to inform him what the Egyptian wisdom indicates as the way to blessedness. But as to those who hold intercourse with the gods, and pester them only for the sake of finding a runaway slave, or acquiring property, or making a bargain of a marriage, or such things, he declares that their pretensions to wisdom are vain. He adds that these same gods, even granting that on other points their utterances were true, were yet so ill-advised and unsatisfactory in their disclosures about blessedness, that they cannot be either gods or good demons, but are either that spirit who is called the deceiver, or mere fictions of the imagination. 10.23. Even Porphyry asserts that it was revealed by divine oracles that we are not purified by any sacrifices to sun or moon, meaning it to be inferred that we are not purified by sacrificing to any gods. For what mysteries can purify, if those of the sun and moon, which are esteemed the chief of the celestial gods, do not purify? He says, too, in the same place, that principles can purify, lest it should be supposed, from his saying that sacrificing to the sun and moon cannot purify, that sacrificing to some other of the host of gods might do so. And what he as a Platonist means by principles, we know. For he speaks of God the Father and God the Son, whom he calls (writing in Greek) the intellect or mind of the Father; but of the Holy Spirit he says either nothing, or nothing plainly, for I do not understand what other he speaks of as holding the middle place between these two. For if, like Plotinus in his discussion regarding the three principal substances, he wished us to understand by this third the soul of nature, he would certainly not have given it the middle place between these two, that is, between the Father and the Son. For Plotinus places the soul of nature after the intellect of the Father, while Porphyry, making it the mean, does not place it after, but between the others. No doubt he spoke according to his light, or as he thought expedient; but we assert that the Holy Spirit is the Spirit not of the Father only, nor of the Son only, but of both. For philosophers speak as they have a mind to, and in the most difficult matters do not scruple to offend religious ears; but we are bound to speak according to a certain rule, lest freedom of speech beget impiety of opinion about the matters themselves of which we speak. 10.30. If it is considered unseemly to emend anything which Plato has touched, why did Porphyry himself make emendations, and these not a few? For it is very certain that Plato wrote that the souls of men return after death to the bodies of beasts. Plotinus also, Porphyry's teacher, held this opinion; yet Porphyry justly rejected it. He was of opinion that human souls return indeed into human bodies, but not into the bodies they had left, but other new bodies. He shrank from the other opinion, lest a woman who had returned into a mule might possibly carry her own son on her back. He did not shrink, however, from a theory which admitted the possibility of a mother coming back into a girl and marrying her own son. How much more honorable a creed is that which was taught by the holy and truthful angels, uttered by the prophets who were moved by God's Spirit, preached by Him who was foretold as the coming Saviour by His forerunning heralds, and by the apostles whom He sent forth, and who filled the whole world with the gospel, - how much more honorable, I say, is the belief that souls return once for all to their own bodies, than that they return again and again to various bodies? Nevertheless Porphyry, as I have said, did considerably improve upon this opinion, in so far, at least, as he maintained that human souls could transmigrate only into human bodies, and made no scruple about demolishing the bestial prisons into which Plato had wished to cast them. He says, too, that God put the soul into the world that it might recognize the evils of matter, and return to the Father, and be for ever emancipated from the polluting contact of matter. And although here is some inappropriate thinking (for the soul is rather given to the body that it may do good; for it would not learn evil unless it did it), yet he corrects the opinion of other Platonists, and that on a point of no small importance, inasmuch as he avows that the soul, which is purged from all evil and received to the Father's presence, shall never again suffer the ills of this life. By this opinion he quite subverted the favorite Platonic dogma, that as dead men are made out of living ones, so living men are made out of dead ones; and he exploded the idea which Virgil seems to have adopted from Plato, that the purified souls which have been sent into the Elysian fields (the poetic name for the joys of the blessed) are summoned to the river Lethe, that is, to the oblivion of the past, That earthward they may pass once more, Remembering not the things before, And with a blind propension yearn To fleshly bodies to return. This found no favor with Porphyry, and very justly; for it is indeed foolish to believe that souls should desire to return from that life, which cannot be very blessed unless by the assurance of its permanence, and to come back into this life, and to the pollution of corruptible bodies, as if the result of perfect purification were only to make defilement desirable. For if perfect purification effects the oblivion of all evils, and the oblivion of evils creates a desire for a body in which the soul may again be entangled with evils, then the supreme felicity will be the cause of infelicity, and the perfection of wisdom the cause of foolishness, and the purest cleansing the cause of defilement. And, however long the blessedness of the soul last, it cannot be founded on truth, if, in order to be blessed, it must be deceived. For it cannot be blessed unless it be free from fear. But, to be free from fear, it must be under the false impression that it shall be always blessed, - the false impression, for it is destined to be also at some time miserable. How, then, shall the soul rejoice in truth, whose joy is founded on falsehood? Porphyry saw this, and therefore said that the purified soul returns to the Father, that it may never more be entangled in the polluting contact with evil. The opinion, therefore, of some Platonists, that there is a necessary revolution carrying souls away and bringing them round again to the same things, is false. But, were it true, what were the advantage of knowing it? Would the Platonists presume to allege their superiority to us, because we were in this life ignorant of what they themselves were doomed to be ignorant of when perfected in purity and wisdom in another and better life, and which they must be ignorant of if they are to be blessed? If it were most absurd and foolish to say so, then certainly we must prefer Porphyry's opinion to the idea of a circulation of souls through constantly alternating happiness and misery. And if this is just, here is a Platonist emending Plato, here is a man who saw what Plato did not see, and who did not shrink from correcting so illustrious a master, but preferred truth to Plato. 10.32. This is the religion which possesses the universal way for delivering the soul; for except by this way, none can be delivered. This is a kind of royal way, which alone leads to a kingdom which does not totter like all temporal dignities, but stands firm on eternal foundations. And when Porphyry says, towards the end of the first book De Regressu Animœ, that no system of doctrine which furnishes the universal way for delivering the soul has as yet been received, either from the truest philosophy, or from the ideas and practices of the Indians, or from the reasoning of the Chald ans, or from any source whatever, and that no historical reading had made him acquainted with that way, he manifestly acknowledges that there is such a way, but that as yet he was not acquainted with it. Nothing of all that he had so laboriously learned concerning the deliverance of the soul, nothing of all that he seemed to others, if not to himself, to know and believe, satisfied him. For he perceived that there was still wanting a commanding authority which it might be right to follow in a matter of such importance. And when he says that he had not learned from any truest philosophy a system which possessed the universal way of the soul's deliverance, he shows plainly enough, as it seems to me, either that the philosophy of which he was a disciple was not the truest, or that it did not comprehend such a way. And how can that be the truest philosophy which does not possess this way? For what else is the universal way of the soul's deliverance than that by which all souls universally are delivered, and without which, therefore, no soul is delivered? And when he says, in addition, or from the ideas and practices of the Indians, or from the reasoning of the Chald ans, or from any source whatever, he declares in the most unequivocal language that this universal way of the soul's deliverance was not embraced in what he had learned either from the Indians or the Chald ans; and yet he could not forbear stating that it was from the Chald ans he had derived these divine oracles of which he makes such frequent mention. What, therefore, does he mean by this universal way of the soul's deliverance, which had not yet been made known by any truest philosophy, or by the doctrinal systems of those nations which were considered to have great insight in things divine, because they indulged more freely in a curious and fanciful science and worship of angels? What is this universal way of which he acknowledges his ignorance, if not a way which does not belong to one nation as its special property, but is common to all, and divinely bestowed? Porphyry, a man of no mediocre abilities, does not question that such a way exists; for he believes that Divine Providence could not have left men destitute of this universal way of delivering the soul. For he does not say that this way does not exist, but that this great boon and assistance has not yet been discovered, and has not come to his knowledge. And no wonder; for Porphyry lived in an age when this universal way of the soul's deliverance - in other words, the Christian religion - was exposed to the persecutions of idolaters and demon-worshippers, and earthly rulers, that the number of martyrs or witnesses for the truth might be completed and consecrated, and that by them proof might be given that we must endure all bodily sufferings in the cause of the holy faith, and for the commendation of the truth. Porphyry, being a witness of these persecutions, concluded that this way was destined to a speedy extinction, and that it, therefore, was not the universal way of the soul's deliverance, and did not see that the very thing that thus moved him, and deterred him from becoming a Christian, contributed to the confirmation and more effectual commendation of our religion. This, then, is the universal way of the soul's deliverance, the way that is granted by the divine compassion to the nations universally. And no nation to which the knowledge of it has already come, or may hereafter come, ought to demand, Why so soon? Or, Why so late?- for the design of Him who sends it is impenetrable by human capacity. This was felt by Porphyry when he confined himself to saying that this gift of God was not yet received, and had not yet come to his knowledge. For though this was so, he did not on that account pronounce that the way it self had no existence. This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, In your seed shall all nations be blessed. Genesis 22:18 He, indeed, was by birth a Chald an; but, that he might receive these great promises, and that there might be propagated from him a seed disposed by angels in the hand of a Mediator, Galatians 3:19 in whom this universal way, thrown open to all nations for the deliverance of the soul, might be found, he was ordered to leave his country, and kindred, and father's house. Then was he himself, first of all, delivered from the Chald an superstitions, and by his obedience worshipped the one true God, whose promises he faithfully trusted. This is the universal way, of which it is said in holy prophecy, God be merciful unto us, and bless us, and cause His face to shine upon us; that Your way may be known upon earth, Your saving health among all nations. And hence, when our Saviour, so long after, had taken flesh of the seed of Abraham, He says of Himself, I am the way, the truth, and the life. John 14:6 This is the universal way, of which so long before it had been predicted, And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Sion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2-3 This way, therefore, is not the property of one, but of all nations. The law and the word of the Lord did not remain in Zion and Jerusalem, but issued thence to be universally diffused. And therefore the Mediator Himself, after His resurrection, says to His alarmed disciples, These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning me. Then opened He their understandings that they might understand the Scriptures, and said to them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. Luke 24:44-47 This is the universal way of the soul's deliverance, which the holy angels and the holy prophets formerly disclosed where they could among the few men who found the grace of God, and especially in the Hebrew nation, whose commonwealth was, as it were, consecrated to prefigure and fore-announce the city of God which was to be gathered from all nations, by their tabernacle, and temple, and priesthood, and sacrifices. In some explicit statements, and in many obscure foreshadowings, this way was declared; but latterly came the Mediator Himself in the flesh, and His blessed apostles, revealing how the grace of the New Testament more openly explained what had been obscurely hinted to preceding generations, in conformity with the relation of the ages of the human race, and as it pleased God in His wisdom to appoint, who also bore them witness with signs and miracles some of which I have cited above. For not only were there visions of angels, and words heard from those heavenly ministrants, but also men of God, armed with the word of simple piety, cast out unclean spirits from the bodies and senses of men, and healed deformities and sicknesses; the wild beasts of earth and sea, the birds of air, iimate things, the elements, the stars, obeyed their divine commands; the powers of hell gave way before them, the dead were restored to life. I say nothing of the miracles peculiar and proper to the Saviour's own person, especially the nativity and the resurrection; in the one of which He wrought only the mystery of a virgin maternity, while in the other He furnished an instance of the resurrection which all shall at last experience. This way purifies the whole man, and prepares the mortal in all his parts for immortality. For, to prevent us from seeking for one purgation for the part which Porphyry calls intellectual, and another for the part he calls spiritual, and another for the body itself, our most mighty and truthful Purifier and Saviour assumed the whole human nature. Except by this way, which has been present among men both during the period of the promises and of the proclamation of their fulfillment, no man has been delivered, no man is delivered, no man shall be delivered. As to Porphyry's statement that the universal way of the soul's deliverance had not yet come to his knowledge by any acquaintance he had with history, I would ask, what more remarkable history can be found than that which has taken possession of the whole world by its authoritative voice? Or what more trustworthy than that which narrates past events, and predicts the future with equal clearness, and in the unfulfilled predictions of which we are constrained to believe by those that are already fulfilled? For neither Porphyry nor any Platonists can despise divination and prediction, even of things that pertain to this life and earthly matters, though they justly despise ordinary soothsaying and the divination that is connected with magical arts. They deny that these are the predictions of great men, or are to be considered important, and they are right; for they are founded, either on the foresight of subsidiary causes, as to a professional eye much of the course of a disease is foreseen by certain pre-monitory symptoms, or the unclean demons predict what they have resolved to do, that they may thus work upon the thoughts and desires of the wicked with an appearance of authority, and incline human frailty to imitate their impure actions. It is not such things that the saints who walk in the universal way care to predict as important, although, for the purpose of commending the faith, they knew and often predicted even such things as could not be detected by human observation, nor be readily verified by experience. But there were other truly important and divine events which they predicted, in so far as it was given them to know the will of God. For the incarnation of Christ, and all those important marvels that were accomplished in Him, and done in His name; the repentance of men and the conversion of their wills to God; the remission of sins, the grace of righteousness, the faith of the pious, and the multitudes in all parts of the world who believe in the true divinity; the overthrow of idolatry and demon worship, and the testing of the faithful by trials; the purification of those who persevered, and their deliverance from all evil; the day of judgment, the resurrection of the dead, the eternal damnation of the community of the ungodly, and the eternal kingdom of the most glorious city of God, ever-blessed in the enjoyment of the vision of God - these things were predicted and promised in the Scriptures of this way; and of these we see so many fulfilled, that we justly and piously trust that the rest will also come to pass. As for those who do not believe, and consequently do not understand, that this is the way which leads straight to the vision of God and to eternal fellowship with Him, according to the true predictions and statements of the Holy Scriptures, they may storm at our position, but they cannot storm it. And therefore, in these ten books, though not meeting, I dare say, the expectation of some, yet I have, as the true God and Lord has vouchsafed to aid me, satisfied the desire of certain persons, by refuting the objections of the ungodly, who prefer their own gods to the Founder of the holy city, about which we undertook to speak. of these ten books, the first five were directed against those who think we should worship the gods for the sake of the blessings of this life, and the second five against those who think we should worship them for the sake of the life which is to be after death. And now, in fulfillment of the promise I made in the first book, I shall go on to say, as God shall aid me, what I think needs to be said regarding the origin, history, and deserved ends of the two cities, which, as already remarked, are in this world commingled and implicated with one another. 12.21. Now that we have solved, as well as we could, this very difficult question about the eternal God creating new things, without any novelty of will, it is easy to see how much better it is that God was pleased to produce the human race from the one individual whom He created, than if He had originated it in several men. For as to the other animals, He created some solitary, and naturally seeking lonely places - as the eagles, kites, lions, wolves, and such like; others gregarious, which herd together, and prefer to live in company - as pigeons, starlings, stags, and little fallow deer, and the like: but neither class did He cause to be propagated from individuals, but called into being several at once. Man, on the other hand, whose nature was to be a mean between the angelic and bestial, He created in such sort, that if he remained in subjection to His Creator as his rightful Lord, and piously kept His commandments, he should pass into the company of the angels, and obtain, without the intervention of death, a blessed and endless immortality; but if he offended the Lord his God by a proud and disobedient use of his free will, he should become subject to death, and live as the beasts do - the slave of appetite, and doomed to eternal punishment after death. And therefore God created only one single man, not, certainly, that he might be a solitary, bereft of all society, but that by this means the unity of society and the bond of concord might be more effectually commended to him, men being bound together not only by similarity of nature, but by family affection. And indeed He did not even create the woman that was to be given him as his wife, as he created the man, but created her out of the man, that the whole human race might derive from one man. 13.19. At present let us go on, as we have begun, to give some explanation regarding the bodies of our first parents. I say then, that, except as the just consequence of sin, they would not have been subjected even to this death, which is good to the good - this death, which is not exclusively known and believed in by a few, but is known to all, by which soul and body are separated, and by which the body of an animal which was but now visibly living is now visibly dead. For though there can be no manner of doubt that the souls of the just and holy dead live in peaceful rest, yet so much better would it be for them to be alive in healthy, well-conditioned bodies, that even those who hold the tenet that it is most blessed to be quit of every kind of body, condemn this opinion in spite of themselves. For no one will dare to set wise men, whether yet to die or already dead - in other words, whether already quit of the body, or shortly to be so - above the immortal gods, to whom the Supreme, in Plato, promises as a munificent gift life indissoluble, or in eternal union with their bodies. But this same Plato thinks that nothing better can happen to men than that they pass through life piously and justly, and, being separated from their bodies, be received into the bosom of the gods, who never abandon theirs; that, oblivious of the past, they may revisit the upper air, and conceive the longing to return again to the body. Virgil is applauded for borrowing this from the Platonic system. Assuredly Plato thinks that the souls of mortals cannot always be in their bodies, but must necessarily be dismissed by death; and, on the other hand, he thinks that without bodies they cannot endure for ever, but with ceaseless alternation pass from life to death, and from death to life. This difference, however, he sets between wise men and the rest, that they are carried after death to the stars, that each man may repose for a while in a star suitable for him, and may thence return to the labors and miseries of mortals when he has become oblivious of his former misery, and possessed with the desire of being embodied. Those, again, who have lived foolishly transmigrate into bodies fit for them, whether human or bestial. Thus he has appointed even the good and wise souls to a very hard lot indeed, since they do not receive such bodies as they might always and even immortally inhabit, but such only as they can neither permanently retain nor enjoy eternal purity without. of this notion of Plato's, we have in a former book already said that Porphyry was ashamed in the light of these Christian times, so that he not only emancipated human souls from a destiny in the bodies of beasts but also contended for the liberation of the souls of the wise from all bodily ties, so that, escaping from all flesh, they might, as bare and blessed souls, dwell with the Father time without end. And that he might not seem to be outbid by Christ's promise of life everlasting to His saints, he also established purified souls in endless felicity, without return to their former woes; but, that he might contradict Christ, he denies the resurrection of incorruptible bodies, and maintains that these souls will live eternally, not only without earthly bodies, but without any bodies at all. And yet, whatever he meant by this teaching, he at least did not teach that these souls should offer no religious observance to the gods who dwelt in bodies. And why did he not, unless because he did not believe that the souls, even though separate from the body, were superior to those gods? Wherefore, if these philosophers will not dare (as I think they will not) to set human souls above the gods who are most blessed, and yet are tied eternally to their bodies, why do they find that absurd which the Christian faith preaches, namely, that our first parents were so created that, if they had not sinned, they would not have been dismissed from their bodies by any death, but would have been endowed with immortality as the reward of their obedience, and would have lived eternally with their bodies; and further, that the saints will in the resurrection inhabit those very bodies in which they have here toiled, but in such sort that neither shall any corruption or unwieldiness be suffered to attach to their flesh, nor any grief or trouble to cloud their felicity? 19.22. But it may be replied, Who is this God, or what proof is there that He alone is worthy to receive sacrifice from the Romans? One must be very blind to be still asking who this God is. He is the God whose prophets predicted the things we see accomplished. He is the God from whom Abraham received the assurance, In your seed shall all nations be blessed. Genesis 22:18 That this was fulfilled in Christ, who according to the flesh sprang from that seed, is recognized, whether they will or no, even by those who have continued to be the enemies of this name. He is the God whose divine Spirit spoke by the men whose predictions I cited in the preceding books, and which are fulfilled in the Church which has extended over all the world. This is the God whom Varro, the most learned of the Romans, supposed to be Jupiter, though he knows not what he says; yet I think it right to note the circumstance that a man of such learning was unable to suppose that this God had no existence or was contemptible, but believed Him to be the same as the supreme God. In fine, He is the God whom Porphyry, the most learned of the philosophers, though the bitterest enemy of the Christians, confesses to be a great God, even according to the oracles of those whom he esteems gods. 22.3. Wherefore, not to mention many other instances besides, as we now see in Christ the fulfillment of that which God promised to Abraham when He said, In your seed shall all nations be blessed, Genesis 22:18 so this also shall be fulfilled which He promised to the same race, when He said by the prophet, They that are in their sepulchres shall rise again, Isaiah 26:19 and also, There shall be a new heaven and a new earth: and the former shall not be mentioned, nor come into mind; but they shall find joy and rejoicing in it: for I will make Jerusalem a rejoicing, and my people a joy. And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her. Isaiah 65:17-19 And by another prophet He uttered the same prediction: At that time your people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust (or, as some interpret it, in the mound) of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:1-2 And in another place by the same prophet: The saints of the Most High shall take the kingdom, and shall possess the kingdom for ever, even for ever and ever. Daniel 7:18 And a little after he says, His kingdom is an everlasting kingdom. Daniel 7:27 Other prophecies referring to the same subject I have advanced in the twentieth book, and others still which I have not advanced are found written in the same Scriptures; and these predictions shall be fulfilled, as those also have been which unbelieving men supposed would be frustrate. For it is the same God who promised both, and predicted that both would come to pass - the God whom the pagan deities tremble before, as even Porphyry, the noblest of pagan philosophers, testifies. 22.12. But their way is to feign a scrupulous anxiety in investigating this question, and to cast ridicule on our faith in the resurrection of the body, by asking, Whether abortions shall rise? And as the Lord says, Verily I say unto you, not a hair of your head shall perish, Luke 21:18 shall all bodies have an equal stature and strength, or shall there be differences in size? For if there is to be equality, where shall those abortions, supposing that they rise again, get that bulk which they had not here? Or if they shall not rise because they were not born but cast out, they raise the same question about children who have died in childhood, asking us whence they get the stature which we see they had not here; for we will not say that those who have been not only born, but born again, shall not rise again. Then, further, they ask of what size these equal bodies shall be. For if all shall be as tall and large as were the tallest and largest in this world, they ask us how it is that not only children but many full-grown persons shall receive what they here did not possess, if each one is to receive what he had here. And if the saying of the apostle, that we are all to come to the measure of the age of the fullness of Christ, Ephesians 4:13 or that other saying, Whom He predestinated to be conformed to the image of His Son, Romans 8:29 is to be understood to mean that the stature and size of Christ's body shall be the measure of the bodies of all those who shall be in His kingdom, then, say they, the size and height of many must be diminished; and if so much of the bodily frame itself be lost, what becomes of the saying, Not a hair of your head shall perish? Besides, it might be asked regarding the hair itself, whether all that the barber has cut off shall be restored? And if it is to be restored, who would not shrink from such deformity? For as the same restoration will be made of what has been pared off the nails, much will be replaced on the body which a regard for its appearance had cut off. And where, then, will be its beauty, which assuredly ought to be much greater in that immortal condition than it could be in this corruptible state? On the other hand, if such things are not restored to the body, they must perish; how, then, they say, shall not a hair of the head perish? In like manner they reason about fatness and leanness; for if all are to be equal, then certainly there shall not be some fat, others lean. Some, therefore, shall gain, others lose something. Consequently there will not be a simple restoration of what formerly existed, but, on the one hand, an addition of what had no existence, and, on the other, a loss of what did before exist. The difficulties, too, about the corruption and dissolution of dead bodies - that one is turned into dust, while another evaporates into the air; that some are devoured by beasts, some by fire, while some perish by shipwreck or by drowning in one shape or other, so that their bodies decay into liquid, these difficulties give them immoderate alarm, and they believe that all those dissolved elements cannot be gathered again and reconstructed into a body. They also make eager use of all the deformities and blemishes which either accident or birth has produced, and accordingly, with horror and derision, cite monstrous births, and ask if every deformity will be preserved in the resurrection. For if we say that no such thing shall be reproduced in the body of a man, they suppose that they confute us by citing the marks of the wounds which we assert were found in the risen body of the Lord Christ. But of all these, the most difficult question is, into whose body that flesh shall return which has been eaten and assimilated by another man constrained by hunger to use it so; for it has been converted into the flesh of the man who used it as his nutriment, and it filled up those losses of flesh which famine had produced. For the sake, then, of ridiculing the resurrection, they ask, Shall this return to the man whose flesh it first was, or to him whose flesh it afterwards became? And thus, too, they seek to give promise to the human soul of alternations of true misery and false happiness, in accordance with Plato's theory; or, in accordance with Porphyry's, that, after many transmigrations into different bodies, it ends its miseries, and never more returns to them, not, however, by obtaining an immortal body, but by escaping from every kind of body. 22.27. Statements were made by Plato and Porphyry singly, which if they could have seen their way to hold in common, they might possibly have became Christians. Plato said that souls could not exist eternally without bodies; for it was on this account, he said, that the souls even of wise men must some time or other return to their bodies. Porphyry, again, said that the purified soul, when it has returned to the Father, shall never return to the ills of this world. Consequently, if Plato had communicated to Porphyry that which he saw to be true, that souls, though perfectly purified, and belonging to the wise and righteous, must return to human bodies; and if Porphyry, again, had imparted to Plato the truth which he saw, that holy soul, shall never return to the miseries of a corruptible body, so that they should not have each held only his own opinion, but should both have held both truths, I think they would have seen that it follows that the souls return to their bodies, and also that these bodies shall be such as to afford them a blessed and immortal life. For, according to Plato, even holy souls shall return to the body; according to Porphyry, holy souls shall not return to the ills of this world. Let Porphyry then say with Plato, they shall return to the body; let Plato say with Porphyry, they shall not return to their old misery: and they will agree that they return to bodies in which they shall suffer no more. And this is nothing else than what God has promised - that He will give eternal felicity to souls joined to their own bodies. For this, I presume, both of them would readily concede, that if the souls of the saints are to be reunited to bodies, it shall be to their own bodies, in which they have endured the miseries of this life, and in which, to escape these miseries, they served God with piety and fidelity. |
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| 42. Jerome, Letters, 81.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 161 |
| 43. Stobaeus, Anthology, 1.80-1.81 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 44. Augustine, Letters, None (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 224 |
| 46. Hebrew Bible, Zacharia, 12.1 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 222 |
| 49. Ambrosius Mediolanensis, De Excessu Fratris Satyri, 2.6 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 206 |
| 50. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 51. Stoic School, Stoicor. Veter. Fragm., 2.915, 2.917 Tagged with subjects: •souls, pre-existence of Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 54. Jerome, Contra Joannem Hierosolymitanum, 22 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 219 |
| 55. Augustine, Diu. Qu., 67.3 Tagged with subjects: •soul, pre-existence of Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 74 |
| 56. Marius Mercator, Commonitorium, 3.1 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 159 |
| 57. Augustine, De Diversis Quaestionibus Lxxxiii, 66.5-66.6 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 159, 161 |
| 58. Hebrew Bible, Iob, 14.4-14.5, 25.4 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 122 |
| 59. Hebrew Bible, Psalmi, 50.7 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 122 |
| 60. Augustine, Contra Iulianum Opus Imperfectum, 1.3, 1.25, 1.50, 1.63, 1.67, 1.72, 2.7, 2.22, 2.42, 2.177-2.178, 2.228, 3.4, 3.102, 5.12, 5.21, 6.16 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 329 |
| 61. Jerome, Apologia Adversus Libros Rufini, 3.28 Tagged with subjects: •soul, pre-existence / origin of the individual souls Found in books: Karfíková (2012), Grace and the Will According to Augustine, 219 |
| 62. Various, Doxographi Graeci, 324 Tagged with subjects: •souls, pre-existence of Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 63. Aeschylus, Aëtius, 128.4, 128.5 Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 64. Proclus, De Prov., None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 65. Calcidius, In Tim., None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 334 |
| 66. Augustine, In Matthaeum, 10.20.36 Tagged with subjects: •soul, pre-existence of the - Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 |
| 67. Gregory of Nyssa, De Hominis Opificio, 28.3 Tagged with subjects: •soul, pre-existence of the - Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 |
| 68. Georgius Monachus, Chronikon, 629.2-629.14 Tagged with subjects: •soul, pre-existence of the - Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231 |
| 69. Rufinus Presbyter, Liber De Fide, 17, 36, 51, 20 Tagged with subjects: •nan Found in books: Karfíková (2012), Grace and the Will According to Augustine, 159 |
