1. Homer, Odyssey, 4.244-4.246 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309| 4.244. αὐτόν μιν πληγῇσιν ἀεικελίῃσι δαμάσσας, 4.245. σπεῖρα κάκʼ ἀμφʼ ὤμοισι βαλών, οἰκῆι ἐοικώς, 4.246. ἀνδρῶν δυσμενέων κατέδυ πόλιν εὐρυάγυιαν· | 4.245. threw a cloth around his shoulders, and disguised as a servant entered the broad-streeted city of the enemy men, then concealed himself as a different man, and pretended to be a beggar, he who was no such thing at the Achaean ships. He entered the Trojan city like that, and everyone ignored him. |
|
| 2. Diogenes Sinopensis, Letters, '30, '12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 304 |
| 3. Crates, Letters, '6, 16, 19, '13 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 304 |
| 4. Aristotle, Generation And Corruption, 337b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •stoicism, stoics, determinism of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 274 |
5. Cicero, On The Ends of Good And Evil, 3.4, 3.72-3.73 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, stoics, determinism of •stoicism, determinism Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 25; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 302| 3.4. itaque et dialectici et physici verbis utuntur iis, quae ipsi Graeciae nota non non BENV om. AR sint, sint Mdv. sunt geometrae vero et musici, grammatici etiam more quodam loquuntur suo. ipsae rhetorum artes, quae sunt totae forenses atque populares, verbis tamen in docendo quasi privatis utuntur ac suis. atque ut omittam has artis elegantes et ingenuas, ne opifices opifices N opificis AER opositis B opifex V quidem tueri sua artificia possent, nisi vocabulis uterentur nobis incognitis, usitatis sibi. quin etiam agri cultura, quae abhorret ab omni politiore elegantia, tamen eas eas V ea res, in quibus versatur, nominibus notavit novis. quo magis hoc philosopho faciendum est. ars est enim philosophia vitae, de qua disserens arripere verba de foro non potest. 3.72. Ad easque virtutes, de quibus disputatum est, dialecticam etiam adiungunt et physicam, easque ambas virtutum nomine appellant, alteram, quod habeat rationem, ne cui falso adsentiamur neve umquam captiosa probabilitate fallamur, eaque, quae de bonis et malis didicerimus, didicerimus BE didiceremus A diceremus RNV ut tenere teneri AR ne BE tuerique possimus. nam sine hac arte quemvis quamvis RBE arbitrantur a vero abduci fallique posse. recte igitur, si omnibus in rebus temeritas ignoratioque vitiosa est, ars ea, quae tollit haec, virtus nominata est. 3.73. physicae quoque quoque quidem BE non sine causa tributus idem est honos, propterea quod, qui convenienter naturae victurus sit, ei ei V et ABER ei et N proficiscendum est ab omni mundo atque ab eius procuratione. nec vero potest quisquam de bonis et malis vere iudicare nisi omni cognita ratione naturae et vitae etiam deorum, et utrum conveniat necne natura hominis cum universa. quaeque sunt vetera praecepta sapientium, qui iubent tempori parere parere pariete R et sequi sequi et deum et se BE deum et se noscere et nihil nimis, haec sine physicis quam vim habeant—et habent maximam— videre nemo potest. atque etiam ad iustitiam colendam, ad tuendas amicitias et reliquas caritates quid natura valeat haec una cognitio potest tradere. nec vero pietas adversus adversus advorsum Non. deos nec quanta iis iis Mdv. his expiatione ( explatione L 1 ut vid. Lindsay ) Non. gratia debeatur sine explicatione naturae intellegi potest. nec vero ... potest Non. p. 232 s. v. advorsum | 3.4. Thus Logic and Natural Philosophy alike make use of terms unfamiliar even to Greece; Geometry, Music, Grammar also, have an idiom of their own. Even the manuals of Rhetoric, which belong entirely to the practical sphere and to the life of the world, nevertheless employ for purposes of instruction a sort of private and peculiar phraseology. And to leave out of account these liberal arts and accomplishments, even artisans would be unable to preserve the tradition of their crafts if they did not make use of words unknown to us though familiar to themselves. Nay, agriculture itself, a subject entirely unsusceptible of literary refinement, has yet had to coin technical terms to denote the things with which it is occupied. All the more is the philosopher compelled to do likewise; for philosophy is the Science of Life, and cannot treat its subject in language taken from the street. < 3.72. "To the virtues we have discussed they also add Dialectic and Natural Philosophy. Both of these they entitle by the name of virtue; the former because it conveys a method that guards us for giving assent to any falsehood or ever being deceived by specious probability, and enables us to retain and to defend the truths that we have learned about good and evil; for without the art of Dialectic they hold that any man may be seduced from truth into error. If therefore rashness and ignorance are in all matters fraught with mischief, the art which removes them is correctly entitled a virtue. < 3.73. "The same honour is also bestowed with good reason upon Natural Philosophy, because he who is to live in accordance with nature must base his principles upon the system and government of the entire world. Nor again can anyone judge truly of things good and evil, save by a knowledge of the whole plan of nature and also of the life of the gods, and of the answer to the question whether the nature of man is or is not in harmony with that of the universe. And no one without Natural Philosophy can discern the value (and their value is very great) of the ancient maxims and precepts of the Wise Men, such as to 'obey occasion,' 'follow God,' 'know thyself,' and 'moderation in all things.' Also this science alone can impart a conception of the power of nature in fostering justice and maintaining friendship and the rest of the affections; nor again without unfolding nature's secrets can we understand the sentiment of piety towards the gods or the degree of gratitude that we owe to them. < |
|
| 6. Cicero, De Finibus, 3.4, 3.72-3.73 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, stoics, determinism of •stoicism, determinism Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 25; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 302 |
7. Cicero, On Divination, 1.132 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, prayer/expiation and determinism Found in books: Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 324| 1.132. Nunc illa testabor, non me sortilegos neque eos, qui quaestus causa hariolentur, ne psychomantia quidem, quibus Appius, amicus tuus, uti solebat, agnoscere; non habeo denique nauci Marsum augurem, non vicanos haruspices, non de circo astrologos, non Isiacos coniectores, non interpretes somniorum; non enim sunt ii aut scientia aut arte divini, Séd superstitiósi vates ínpudentesque hárioli Aút inertes aút insani aut quíbus egestas ímperat, Quí sibi semitám non sapiunt, álteri monstránt viam; Quíbus divitias póllicentur, áb iis drachumam ipsí petunt. De hís divitiis síbi deducant dráchumam, reddant cétera. Atque haec quidem Ennius, qui paucis ante versibus esse deos censet, sed eos non curare opinatur, quid agat humanum genus. Ego autem, qui et curare arbitror et monere etiam ac multa praedicere, levitate, vanitate, malitia exclusa divinationem probo. Quae cum dixisset Quintus, Praeclare tu quidem, inquam, paratus | 1.132. I will assert, however, in conclusion, that I do not recognize fortune-tellers, or those who prophesy for money, or necromancers, or mediums, whom your friend Appius makes it a practice to consult.In fine, I say, I do not care a figFor Marsian augurs, village mountebanks,Astrologers who haunt the circus grounds,Or Isis-seers, or dream interpreters:— for they are not diviners either by knowledge or skill, —But superstitious bards, soothsaying quacks,Averse to work, or mad, or ruled by want,Directing others how to go, and yetWhat road to take they do not know themselves;From those to whom they promise wealth they begA coin. From what they promised let them takeTheir coin as toll and pass the balance on.Such are the words of Ennius who only a few lines further back expresses the view that there are gods and yet says that the gods do not care what human beings do. But for my part, believing as I do that the gods do care for man, and that they advise and often forewarn him, I approve of divination which is not trivial and is free from falsehood and trickery.When Quintus had finished I remarked, My dear Quintus, you have come admirably well prepared. |
|
| 8. Cicero, On Fate, '39, 28, 29, 30 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 320, 321, 323 |
9. Lucretius Carus, On The Nature of Things, 2.244-2.250 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoicism, stoics, determinism of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 165| 2.244. corpora; nec plus quam minimum, ne fingere motus 2.245. obliquos videamur et id res vera refutet. 2.246. namque hoc in promptu manifestumque esse videmus, 2.247. pondera, quantum in se est, non posse obliqua meare, 2.248. ex supero cum praecipitant, quod cernere possis; 2.249. sed nihil omnino recta regione viai 2.250. declinare quis est qui possit cernere sese? | |
|
| 10. Philo of Alexandria, On The Eternity of The World, 8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •stoicism, stoics, determinism of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 273 |
| 11. Philo of Alexandria, Questions On Genesis, a b c d\n0 '4.165 '4.165 '4 165 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306 |
12. Philo of Alexandria, That God Is Unchangeable, 47-48 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 302 | 48. For, in the case of other plants and other animals, we cannot call either the good that is caused by them deserving of praise, nor the evil that they do deserving of blame; for all their motions in either direction, and, all their changes, have no design about them, but are involuntary. But the soul of man, being the only one which has received from God the power of voluntary motion, and which in this respect has been made to resemble God, and being as far as possible emancipated from the authority of that grievous and severe mistress, necessity, may rightly be visited with reproach if she does not pay due honour to the being who has emancipated her. And therefore, in such a case, she will most deservedly suffer the implacable punishment denounced against slavish and ungrateful minds. |
|
| 13. Philo of Alexandria, That Every Good Person Is Free, '59, '60 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301 |
14. New Testament, Galatians, 1.10-1.17, 5.13.0, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 300, 310| 1.10. Ἄρτι γὰρ ἀνθρώπους πείθω ἢ τὸν θεόν; ἢ ζητῶ ἀνθρώποις ἀρέσκειν; εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην. 1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.15. Ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 1.17. οὐδὲ ἀνῆλθον εἰς Ἰεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. 5.17. ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. | 1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. |
|
15. New Testament, Romans, 7.15-7.20, 9.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 310| 7.15. ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ. 7.16. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, σύνφημι τῷ νόμῳ ὅτι καλός. 7.17. Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 7.19. οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 7.20. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 9.16. ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ. | 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. |
|
16. New Testament, Ephesians, 6.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308| 6.5. Οἱ δοῦλοι, ὑπακούετε τοῖς κατὰ σάρκα κυρίοις μετὰ φόβου καὶ τρόμου ἐν ἁπλότητι τῆς καρδίας ὑμῶν ὡς τῷ χριστῷ, | 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; |
|
| 17. New Testament, Philemon, '14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 310 |
18. New Testament, 2 Corinthians, 7.15, 8.3, 8.7, 8.17, 10.3-10.6, 11.10-11.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 305, 308, 309, 310| 7.15. καὶ τὰ σπλάγχνα αὐτοῦ περισσοτέρως εἰς ὑμᾶς ἐστὶν ἀναμιμνησκομένου τὴν πάντων ὑμῶν ὑπακοήν, ὡς μετὰ φόβου καὶ τρόμου ἐδέξασθε αὐτόν. 8.3. ὅτι κατὰ δύναμιν, μαρτυρῶ, καὶ παρὰ δύναμιν, 8.7. ἀλλʼ ὥσπερ ἐν παντὶ περισσεύετε, πίστει καὶ λόγῳ καὶ γνώσει καὶ πάσῃ σπουδῇ καὶ τῇ ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι περισσεύητε. 8.17. ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων αὐθαίρετος ἐξῆλθεν πρὸς ὑμᾶς. 10.3. Ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα,— 10.4. τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικὰ ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων,— 10.5. λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ χριστοῦ, 10.6. καὶ ἐν ἑτοίμῳ ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν, ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή. 11.10. ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ ὅτι ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ ἐν τοῖς κλίμασι τῆς Ἀχαίας. διὰ τί; 11.11. ὅτι οὐκ ἀγαπῶ ὑμᾶς; ὁ θεὸς οἶδεν. 11.12. Ὃ δὲ ποιῶ καὶ ποιήσω, ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται εὑρεθῶσιν καθὼς καὶ ἡμεῖς. | |
|
19. New Testament, 1 Thessalonians, 2.1-2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309| 2.1. Αὐτοὶ γὰρ οἴδατε, ἀδελφοί, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς ὅτι οὐ κενὴ γέγονεν, 2.2. ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν Φιλίπποις ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῷ ἀγῶνι. 2.3. ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ, 2.4. ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ τῷδοκιμάζοντι τας καρδίαςἡμῶν. 2.5. οὔτε γάρ ποτε ἐν λόγῳ κολακίας ἐγενήθημεν, καθὼς οἴδατε, οὔτε προφάσει πλεονεξίας, θεὸς μάρτυς, 2.6. οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφʼ ὑμῶν οὔτε ἀπʼ ἄλλων, 2.7. δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν, ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα· 2.8. οὕτως ὀμειρόμενοι ὑμῶν ηὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε· 2.9. μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ. 2.10. ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, 2.11. καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ 2.12. παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι, εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν. | 2.1. For you yourselves know, brothers, our visit to you wasn't in vain, 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.3. For our exhortation is not of error, nor of uncleanness, nor in deception. 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.5. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), 2.6. nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.8. Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 2.10. You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe. 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children, 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. |
|
20. New Testament, 1 Corinthians, 9.23, 9.21.00, 4.12, 9.13, 1.17, 9.22, 1.23, 9.22.00, 8.09.00, 9.15, 8, 9.17, 9.12.00, 9.13.00, 9.5, 9.21, 9.7, 9.4, 9.27, 9.24, 9.14.00, 44082, 9, 9.18, 9.20, 9.16, 1.22, 9.20.00, 8.13, 9.25, 9.19, 9.14, 9.01.00, 9.26, 9.10, 1.25, 6.12, 9.11, 2.1, 1.20, 7.37, 1.19, 1.18, 7.4, 1.21, 2.2, 10.29.00, 2.3, 7.36, 7.39, 1.24, 9.19a, 9.19b (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299| 9.23. πάντα δὲ ποιῶ διὰ τὸ εὐαγγέλιον, ἵνα συνκοινωνὸς αὐτοῦ γένωμαι. | 9.23. Now I do this for thegospel's sake, that I may be a joint partaker of it. |
|
21. New Testament, Philippians, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308| 2.2. πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύνψυχοι, τὸ ἓν φρονοῦντες, | 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; |
|
22. Josephus Flavius, Jewish War, 2.162-2.163 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 311| 2.162. Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα, 2.163. καὶ τὸ μὲν πράττειν τὰ δίκαια καὶ μὴ κατὰ τὸ πλεῖστον ἐπὶ τοῖς ἀνθρώποις κεῖσθαι, βοηθεῖν δὲ εἰς ἕκαστον καὶ τὴν εἱμαρμένην: ψυχήν τε πᾶσαν μὲν ἄφθαρτον, μεταβαίνειν δὲ εἰς ἕτερον σῶμα τὴν τῶν ἀγαθῶν μόνην, τὰς δὲ τῶν φαύλων ἀιδίῳ τιμωρίᾳ κολάζεσθαι. | 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. |
|
| 23. Seneca The Younger, De Providentia (Dialogorum Liber I), a b c d\n0 '5.6 '5.6 '5 6\n1 '5.4 '5.4 '5 4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 302, 305, 308 |
| 24. Plutarch, On Common Conceptions Against The Stoics, 1064e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, stoics, determinism of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 273 |
| 25. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.4-15.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 302, 305 |
| 26. Seneca The Younger, Letters, a b c d\n0 '37.3 '37.3 '37 3\n1 '51.9 '51.9 '51 9\n2 '37.4 '37.4 '37 4\n3 '8.7 '8.7 '8 7\n4 '107.9 '107.9 '107 9\n5 '61.3 '61.3 '61 3\n6 '54.7 '54.7 '54 7\n7 '96.2 '96.2 '96 2\n8 '98.2 '98.2 '98 2\n9 '110.20 '110.20 '110 20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301 |
27. Seneca The Younger, Natural Questions, 2.32-2.51, 2.35.1-2.35.2, 2.37.1-2.37.2, 2.38.4, 2.56.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 319, 320, 321, 322, 323, 324 | 2.32. LIGHTNING portends the future, too. Nor do the signs it gives refer to only one or two events. often a complete series of fate's succeeding decrees is intimated, with proof, too, plain to demonstration, far more distinct than if it were recorded in writing. There are differences of interpretation, however, between our countrymen and the Tuscans, the latter of whom possess consummate skill in the explanation of the meaning of lightning. 2 We think that because clouds collide, therefore lightning is emitted; they hold that clouds collide in order that lightning may be emitted. They refer everything to the will of God: therefore they are strong in their conviction that lightning does not give an indication of the future because it has occurred, but occurs because it is meant to give this indication. Whether the indication is its purpose or its consequence makes no difference in the method of its occurrence. How, then, do they give indication unless they are sent by God? Just in the same way as birds give favourable or unfavourable omens, though they are not moved on their flight for the express purpose of meeting us. God moves them too, it is urged. You imagine He has so little to do that He can attend to trifles of this sort, if you will have Him arrange visions for one, entrails of victims for another. 4 Nevertheless, all those things are managed by Divine agency, not, however, in the sense that the wings of birds are immediately directed by God, or the bowels of cattle arranged by Him in certain forms under the priest's axe. It is in far other way that the roll of fate is unfolded; it sends ahead in all directions intimations of what is to follow, which are in part familiar, in part unknown to us. Everything that happens is a sign of something that is going to happen: mere chance occurrences uncontrolled by any rational principle do not admit of the application of divination. 5 An event that belongs to a series thereby becomes capable of being predicted. But why, then, is the honour conferred upon the eagle of giving omens concerning great events? or a similar function assigned to the raven and a very few other birds, while all the rest give no presage by their notes? The reason simply is that some departments have not yet been brought within the sphere of the art of augury, while some are incapable of ever being brought within it, because our acquaintance with them is too slight. 6 As a matter of fact, there is no living creature whose movement or meeting with us does not foretell something. of course, only some, not all, can be observed. The omen lies in the observation. So it concerns the person who directs his attention to it. But other things as well concern him, though they pass unheeded. For instance, the Chaldaeans confined their observation to the five great planets. But do you suppose that the influence of so many thousands of other bright stars is naught? The 7 essential error of those who pretend to skill in casting the horoscope lies in limiting our destinies to the influence of a few of the stars, while all that float above us in the heavens claim some share in us. Perchance the lower stars exert their force on us more directly; and the same may be true of the stars that by reason of their more frequent movements turn their view upon man in a different way from that in which it is turned upon other living creatures. But even those stars that are either stationary or, from their velocity being the same as that of the world as a whole, seem to be so, are not without sway and dominion over us. 8 Add one other consideration and you have the subject set out with due arrangement of its parts: 2 it is not more easy to ascertain what the power of the stars is than justifiable to doubt that they possess such power. |
|
| 28. Tosefta, Shekalim, 2.937, 2.974-2.1007, 2.1127-2.1131, 3.623-3.624 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 302, 306 |
| 29. Josephus Flavius, Jewish Antiquities, a b c d\n0 '13.172 '13.172 '13 172\n1 '18.13 '18.13 '18 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 311 |
30. Dio Chrysostom, Orations, a b c d\n0 36.30 36.30 36 30\n1 36.31 36.31 36 31\n2 36.32 36.32 36 32\n3 8.33 8.33 8 33\n4 8.30 8.30 8 30\n5 8.29 8.29 8 29\n6 8.28 8.28 8 28\n7 '19 '19 '19 None\n8 '33.15 '33.15 '33 15\n9 8.31 8.31 8 31\n10 8.32 8.32 8 32\n11 36.27 36.27 36 27\n12 36.28 36.28 36 28\n13 '36.37 '36.37 '36 37\n14 36.29 36.29 36 29 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301 | 36.30. for that the same thing is both a city and a living being is a proposition that, I imagine, no one would readily consent to entertain. Yet the present orderly constitution of the universe ever since the whole has been separated and divided into a considerable number of forms of plants and animals, mortal and immortal, yes, and into air and earth and water and fire, being nevertheless by nature in all these forms one thing and governed by one spirit and force â this orderly constitution, I say, the Stoics do in one way or another liken to a city because of the multitude of the creatures that are constantly either being born or else ending their existence in it, and, furthermore, because of the arrangement and orderliness of its administration. < |
|
| 31. Plutarch, On Stoic Self-Contradictions, '1050C, '1049F-1050B (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306 |
| 32. Epictetus, Enchiridion, '53 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 302 |
| 33. Epictetus, Discourses, a b c d\n0 3.24.17 3.24.17 3 24\n1 3.24.13 3.24.13 3 24\n2 '1.9.24 '1.9.24 '1 9\n3 3.22.5 3.22.5 3 22\n4 3.22.6 3.22.6 3 22\n5 '3.2.5 '3.2.5 '3 2\n6 3.22.7 3.22.7 3 22\n7 '3.22.13 '3.22.13 '3 22\n8 3.22.20 3.22.20 3 22\n9 3.22.3 3.22.3 3 22\n10 '3.22.53 '3.22.53 '3 22\n11 3.24.19 3.24.19 3 24\n12 3.24.16 3.24.16 3 24\n13 3.24.20 3.24.20 3 24\n14 '4.10.13 '4.10.13 '4 10\n15 '1.9.7 '1.9.7 '1 9\n16 '4.1.98 '4.1.98 '4 1\n17 3.24.18 3.24.18 3 24\n18 3.1.19 3.1.19 3 1\n19 '1.12.9 '1.12.9 '1 12\n20 '3.22.103 '3.22.103 '3 22\n21 '3.24.57 '3.24.57 '3 24\n22 3.22.8 3.22.8 3 22\n23 '4.3.9 '4.3.9 '4 3\n24 '4.4.34 '4.4.34 '4 4\n25 '3.22.95 '3.22.95 '3 22\n26 3.1.26 3.1.26 3 1\n27 '1.12.17 '1.12.17 '1 12\n28 '4.1.89 '4.1.89 '4 1\n29 '1.30.4 '1.30.4 '1 30\n30 '2.19.26 '2.19.26 '2 19\n31 '2.23.42 '2.23.42 '2 23\n32 3.1.25 3.1.25 3 1\n33 '3.21.12 '3.21.12 '3 21\n34 '3.2.1 '3.2.1 '3 2\n35 3.24.14 3.24.14 3 24\n36 3.22.2 3.22.2 3 22\n37 '3.22.4 '3.22.4 '3 22\n38 3.24.15 3.24.15 3 24\n39 3.22.4 3.22.4 3 22\n40 '3.22.3 '3.22.3 '3 22\n41 3.22.19 3.22.19 3 22\n42 3.1.20 3.1.20 3 1\n43 '3.24.95 '3.24.95 '3 24\n44 3.24.21 3.24.21 3 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 303 |
| 34. Marcus Aurelius Emperor of Rome, Meditations, a b c d\n0 '10.28 '10.28 '10 28\n1 '9.1 '9.1 '9 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 302, 305 |
| 35. Sextus, Against The Mathematicians, 11.168-11.215 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, stoics, determinism of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 25 |
| 36. Lucian, Philosophies For Sale, '8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 304 |
| 37. Lucian, Zeus Catechized, '7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308 |
| 38. Diogenes Laertius, Lives of The Philosophers, a b c d\n0 '6.71 '6.71 '6 71\n1 '7.121 '7.121 '7 121 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 305 |
| 39. Eusebius of Caesarea, Preparation For The Gospel, 15.19.1-15.19.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •stoicism, stoics, determinism of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 273 |
40. Origen, Against Celsus, 5.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •stoicism, stoics, determinism of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 276 | 5.2. We have now, then, to refute that statement of his which runs as follows: O Jews and Christians, no God or son of a God either came or will come down (to earth). But if you mean that certain angels did so, then what do you call them? Are they gods, or some other race of beings? Some other race of beings (doubtless), and in all probability demons. Now as Celsus here is guilty of repeating himself (for in the preceding pages such assertions have been frequently advanced by him), it is unnecessary to discuss the matter at greater length, seeing what we have already said upon this point may suffice. We shall mention, however, a few considerations out of a greater number, such as we deem in harmony with our former arguments, but which have not altogether the same bearing as they, and by which we shall show that in asserting generally that no God, or son of God, ever descended (among men), he overturns not only the opinions entertained by the majority of mankind regarding the manifestation of Deity, but also what was formerly admitted by himself. For if the general statement, that no God or son of God has come down or will come down, be truly maintained by Celsus, it is manifest that we have here overthrown the belief in the existence of gods upon the earth who had descended from heaven either to predict the future to mankind or to heal them by means of divine responses; and neither the Pythian Apollo, nor Æsculapius, nor any other among those supposed to have done so, would be a god descended from heaven. He might, indeed, either be a god who had obtained as his lot (the obligation) to dwell on earth for ever, and be thus a fugitive, as it were, from the abode of the gods, or he might be one who had no power to share in the society of the gods in heaven; or else Apollo, and Æsculapius, and those others who are believed to perform acts on earth, would not be gods, but only certain demons, much inferior to those wise men among mankind, who on account of their virtue ascend to the vault of heaven. |
|
| 41. Plotinus, Enneads, a b c d\n0 3.17 3.17 3 17\n1 3.15 3.15 3 15\n2 3.16 3.16 3 16\n3 '3.1.2 '3.1.2 '3 1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 308 |
| 42. Cassian, Institutiones, 2.78-2.80 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoicism, determinism Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 301 |
| 43. Stoic School, Stoicor. Veter. Fragm., 2.945-2.951 Tagged with subjects: •stoicism, stoics, determinism of Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 274 |
