| 1. Quintilian, Institutes of Oratory, 8.6, 9.1, 9.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •transformation, spiritual Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 14 |
| 2. Quintilian, Institutio Oratoria, 8.6, 9.1, 9.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •transformation, spiritual Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 14 |
| 3. New Testament, 1 Corinthians, 15, 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 136 |
| 4. New Testament, 1 Timothy, 10.117-10.118 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body, spiritual transformation of Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 74 |
5. New Testament, 2 Corinthians, 5.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body, spiritual transformation of Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 242| 5.4. καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι ἐφʼ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλʼ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. | |
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6. New Testament, Hebrews, 10.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity, spiritual transformation of •transformation, spiritual Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 232| 10.1. Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι· | 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. |
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7. New Testament, Matthew, 22.29-22.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body, spiritual transformation of Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 242| 22.29. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Πλανᾶσθε μὴ εἰδότες τὰς γραφὰς μηδὲ τὴν δύναμιν τοῦ θεοῦ· 22.30. ἐν γὰρ τῇ ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ ὡς ἄγγελοι ἐν τῷ οὐρανῷ εἰσίν· 22.31. περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος 22.32. Ἐγώ εἰμι ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ; οὐκ ἔστιν [ὁ] θεὸς νεκρῶν ἀλλὰ ζώντων. 22.33. Καὶ ἀκούσαντες οἱ ὄχλοι ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ. | 22.29. But Jesus answered them, "You are mistaken, not knowing the Scriptures, nor the power of God. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.31. But concerning the resurrection of the dead, haven't you read that which was spoken to you by God, saying, 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living." 22.33. When the multitudes heard it, they were astonished at his teaching. |
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8. Origen, Against Celsus, 7.33-7.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •body, spiritual transformation of Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 242 | 7.33. As Celsus supposes that we uphold the doctrine of the resurrection in order that we may see and know God, he thus follows out his notions on the subject: After they have been utterly refuted and vanquished, they still, as if regardless of all objections, come back again to the same question, 'How then shall we see and know God? How shall we go to Him?' Let any, however, who are disposed to hear us observe, that if we have need of a body for other purposes, as for occupying a material locality to which this body must be adapted, and if on that account the tabernacle is clothed in the way we have shown, we have no need of a body in order to know God. For that which sees God is not the eye of the body; it is the mind which is made in the image of the Creator, and which God has in His providence rendered capable of that knowledge. To see God belongs to the pure heart, out of which no longer proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, the evil eye, or any other evil thing. Wherefore it is said, Blessed are the pure in heart, for they shall see God. But as the strength of our will is not sufficient to procure the perfectly pure heart, and as we need that God should create it, he therefore who prays as he ought, offers this petition to God, Create in me a clean heart, O God. 7.34. And we do not ask the question, How shall we go to God? as though we thought that God existed in some place. God is of too excellent a nature for any place: He holds all things in His power, and is Himself not confined by anything whatever. The precept, therefore, You shall walk after the Lord your God, does not command a bodily approach to God; neither does the prophet refer to physical nearness to God, when he says in his prayer, My soul follows hard after You. Celsus therefore misrepresents us, when he says that we expect to see God with our bodily eyes, to hear Him with our ears, and to touch Him sensibly with our hands. We know that the holy Scriptures make mention of eyes, of ears, and of hands, which have nothing but the name in common with the bodily organs; and what is more wonderful, they speak of a diviner sense, which is very different from the senses as commonly spoken of. For when the prophet says, Open my eyes, that I may behold wondrous things out of your law, or, the commandment of the Lord is pure, enlightening the eyes, or, Lighten my eyes, lest I sleep the sleep of death, no one is so foolish as to suppose that the eyes of the body behold the wonders of the divine law, or that the law of the Lord gives light to the bodily eyes, or that the sleep of death falls on the eyes of the body. When our Saviour says, He that has ears to hear, let him hear, any one will understand that the ears spoken of are of a diviner kind. When it is said that the word of the Lord was in the hand of Jeremiah or of some other prophet; or when the expression is used, the law by the hand of Moses, or, I sought the Lord with my hands, and was not deceived, - no one is so foolish as not to see that the word hands is taken figuratively, as when John says, Our hands have handled the Word of life. And if you wish further to learn from the sacred writings that there is a diviner sense than the senses of the body, you have only to hear what Solomon says, You shall find a divine sense. |
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| 9. Origen, On Prayer, 31.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •body, spiritual transformation of Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 242 |
10. Origen, On First Principles, 1.6.4, 4.2.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •body, spiritual transformation of Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 74, 242 | 1.6.4. But since Paul says that certain things are visible and temporal, and others besides these invisible and eternal, we proceed to inquire how those things which are seen are temporal — whether because there will be nothing at all after them in all those periods of the coming world, in which that dispersion and separation from the one beginning is undergoing a process of restoration to one and the same end and likeness; or because, while the form of those things which are seen passes away, their essential nature is subject to no corruption. And Paul seems to confirm the latter view, when he says, For the fashion of this world passes away. David also appears to assert the same in the words, The heavens shall perish, but You shall endure; and they all shall wax old as a garment, and You shall change them like a vesture, and like a vestment they shall be changed. For if the heavens are to be changed, assuredly that which is changed does not perish, and if the fashion of the world passes away, it is by no means an annihilation or destruction of their material substance that is shown to take place, but a kind of change of quality and transformation of appearance. Isaiah also, in declaring prophetically that there will be a new heaven and a new earth, undoubtedly suggests a similar view. For this renewal of heaven and earth, and this transmutation of the form of the present world, and this changing of the heavens will undoubtedly be prepared for those who are walking along that way which we have pointed out above, and are tending to that goal of happiness to which, it is said, even enemies themselves are to be subjected, and in which God is said to be all and in all. And if any one imagine that at the end material, i.e., bodily, nature will be entirely destroyed, he cannot in any respect meet my view, how beings so numerous and powerful are able to live and to exist without bodies, since it is an attribute of the divine nature alone — i.e., of the Father, Son, and Holy Spirit— to exist without any material substance, and without partaking in any degree of a bodily adjunct. Another, perhaps, may say that in the end every bodily substance will be so pure and refined as to be like the æther, and of a celestial purity and clearness. How things will be, however, is known with certainty to God alone, and to those who are His friends through Christ and the Holy Spirit. |
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| 11. Origen, Dialogue With Heraclides, 13.19-13.20, 16.11-16.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •transformation, spiritual Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 110 |
| 12. Origen, Homilies On Leviticus, 10.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •identity, spiritual transformation of •transformation, spiritual Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 232 |
| 13. Epiphanius, Panarion, 64.72.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •transformation, spiritual Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 134 |
| 14. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 148 |
