| 1. Plato, Gorgias, 501c5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •synkatathesis Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 225 |
| 2. Plato, Laws, 739a5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •synkatathesis Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 340 |
| 3. Plato, Republic, 382e10, 2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 4. Plato, Theaetetus, 192a4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •synkatathesis Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 225 |
| 5. Plato, Timaeus, 4.427e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •synkatathesis Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 338 |
| 6. Aristotle, Politics, 1.8-1.9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •synkatathesis Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 340 |
| 7. Aristotle, Topics, 131a29, 5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
8. Cicero, Academica, 1.40-1.41, 2.37 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •synkatathesis Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 225, 340| 1.40. Plurima autem autem aut m 1 ? n etiam gf in illa tertia philosophiae parte mutavit. in qua primum de sensibus ipsis quaedam dixit nova, quos iunctos uinctos pf inuictos s esse censuit e quadam quasi impulsione oblata extrinsecus, quam ille fantasi/an, cf. p. 36, 10 Cael. Aur. acut. 3, 13 ( Gell. 19, 1, 15 ) nos visum appellemus appellemus p 2 -amus *g*d licet, et teramus terramus n -anus s teneamus *d hoc quidem verbum, hoc quidem uerbum s h. u. q. *g*d erit enim utendum in reliquo sermone saepius— sed ad haec quae visa sunt et quasi accepta sensibus assensionem ascensionem *g adiungit animorum, quam esse vult in nobis positam et voluntariam. 1.41. visis non omnibus adiungebat fidem sed is solum quae propriam quandam haberent declarationem earum rerum quae viderentur; id autem visum cum ipsum per se cerneretur, comprehendibile—feretis haec? hoc Dav. ' ATT. nos vero inquit; inquam Ald. quonam quoniam ng 1 quam p 1 ; (quo)nam ... sed in ras. p enim alio alio om. *dn modo katalhmpto\n diceres? — VA. “sed cum acceptum iam et approbatum probatum *g esset, comprehensionem appellabat, similem is rebus quae manu prenderentur; ex quo etiam nomen hoc duxerat at, del. Man. ac gf cum eo verbo antea nemo tali in re in re iure mw usus esset, plurimisque idem novis verbis (nova enim dicebat) usus est. Quod autem erat sensu comprensum id ipsum sensum appellabat, et si ita erat comprensum ut convelli ratione non posset scientiam, sin aliter inscientiam nominabat; ex qua existebat existebat Pl. -erat p -eret rw extiterat *g etiam opinio, quae esset imbecilla imb. adsensio Pl. et cum falso incognitoque communis. | |
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9. Cicero, Tusculan Disputations, 1.46-1.47, 1.53, 1.71-1.75, 1.97-1.99, 5.35-5.36 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •synkatathesis,syntax Found in books: Long, From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy (2006) 253| 1.46. nos enim ne nunc quidem oculis cernimus ea quae videmus; neque est enim enim est V 2 B ullus sensus in corpore, sed, ut non physici phisici KRH solum docent verum etiam medici, qui ista aperta et patefacta viderunt, viae quasi quaedam sunt ad oculos, ad auris, ad naris aures...nares ex -is V 1? a sede animi perforatae. itaque saepe aut cogitatione aut aliqua vi morbi impediti apertis atque integris et oculis et auribus nec videmus nec audimus, ut ut quo ss. V 2 facile intellegi possit animum et videre et audire, non eas partis quae quasi fenestrae sint animi, non... 10 sunt animi Non. 36, 12 quibus tamen sentire nihil queat mens, nisi id agat et adsit. quid, quod quid quod V ( sed quod corr. in cū 1 ) qui quod GK 1 ( corr. c ) R eadem mente res dissimillimas comprendimus, cũ ( ex cō) prendimus V ut colorem, saporem, calorem, odorem, sonum? quae numquam quinque nuntiis animus animi in animis corr. V 1 cognosceret, nisi ad eum omnia referrentur et is omnium iudex solus esset. atque ea profecto tum multo puriora et dilucidiora cernentur, cum, quo natura fert, fertur K c liber animus pervenerit. illam ... 24 vult 239, 15 nulla vero est celeritas...240, 16 excitavit 240, 26 quod tandem ... 241,17 pervenerit H 1.47. nam nunc quidem, quamquam foramina illa, quae patent ad animum animos Non. a corpore, callidissimo calidissimo K 1 RV artificio natura fabricata nam 19 natura fabricatur Non. 35, 26 est, tamen terrenis concretisque corporibus sunt intersaepta intersepta X quodam modo: cum autem nihil erit praeter animum, nulla res obiecta impediet, quo minus percipiat, quale quidque sit. Quamvis copiose haec diceremus, si res postularet, quam multa, quam varia, quanta spectacula animus in locis caelestibus esset esse R 1 habiturus. 1.53. Sed si, qualis sit animus, ipse animus nesciet, nesci aet K dic quaeso, ne esse ne esse ex non esse K c quidem se sciet, ne moveri quidem se? ex quo illa ratio nata est Platonis, quae a Socrate est in Phaedro Phaedr. 245 c, cf. Cic. rep. 6, 27. Ciceronem sequitur Lact. inst. 7, 8, 4 et Serv. Aen. 6, 727 phedro KRV explicata, a me autem posita est in sexto libro de re p.: “Quod semper movetur, aeternum et aet. X ( sed et exp. V vet K c ) aet. Somn. Macr. est; quod autem motum adfert alicui quodque ipsum agitatur aliunde, aliunde ( u(p' a)/llou ) H e corr. s Somn. pars Macr. alicunde X quando finem habet motus, vivendi finem habeat necesse est. solum igitur, quod se ipsum movet, quia numquam deseritur a se, quia a se s. u. add. V 2 numquam ne moveri quidem desinit; quin etiam ceteris quae moventur hic fons, hoc hoc o in r. R c principium est movendi. 1.71. in animi autem autem om. H cognitione dubitare non possumus, nisi plane in physicis plumbei sumus, quin nihil sit animis admixtum, nihil concretum, nihil copulatum, nihil coagmentatum, nihil duplex: quod cum ita sit, certe nec ne nec HK (c 2 aut c ) add. Mdv. ad Fin. exc. III secerni nec dividi nec discerpi nec distrahi potest, ne interire quidem igitur. est enim interitus quasi discessus et secretio ac diremptus diremptus s V rec direptus X earum partium, quae ante interitum iunctione aliqua tenebantur. non valet animus... 253,22 tenebantur H His et talibus rationibus adductus aductus GR 1 (corr. c ) V 1 (corr. 1 ) Socrates nec patronum quaesivit ad iudicium capitis nec iudicibus supplex 254,12 saep. q; in r. R al.m. ( ex que ut v. ) fuit adhibuitque liberam contumaciam a magnitudine animi ductam, non a superbia, et supremo vitae die de hoc ipso multa disseruit et paucis ante diebus, cum facile posset educi e custodia, noluit, et tum, tum ex cum V 1 paene in manu iam mortiferum illud tenens poculum, locutus ita est, ut non ad mortem trudi, verum in caelum videretur escendere. aescendere V asc. KB s 1.72. Ita Plato Phaedon 80sqq. enim censebat itaque disseruit, duas ut ante duas eras. in K esse vias duplicesque cursus animorum e corpore excedentium: nam cf. Lact. inst. 7, 10, 10 qui se humanis vitiis contaminavissent et se totos toto GV 1 ( s add. 2 ) R 1 ut v. (s add. ipse, tum lib- ex bib-) libidinibus dedissent, quibus caecati vel velut X (sed ut exp. V vet ) domesticis vitiis atque flagitiis se inquinavissent vel re publica violanda rei publicae violandae V 2 fraudes inexpiabiles concepissent, concoepissent GR concęp. K is devium quoddam iter esse, seclusum a concilio deorum; qui autem se integros castosque servavissent, quibusque fuisset minima cum corporibus contagio seseque contagiose seque V 1 ab is semper sevocavissent s evocavissent V ( exp. vet ) essentque in corporibus humanis vitam imitati deorum, is ad illos a quibus essent profecti reditum facilem patere. 1.73. Itaque Phaed. 85b commemorat, ut cygni, qui non sine causa Apollini dicati sint, si nt V( 2) sunt Serv. sed quod ab eo divinationem habere videantur, ut cycni ... 17 videantur Serv. Aen. 1,393 qua providentes quid in morte boni sit cum cantu et voluptate moriantur, sic omnibus bonis et doctis esse faciendum. faciundum K 2 (nec vero de hoc quisquam dubitare posset, possit K 2 nisi idem nobis accideret diligenter de animo cogitantibus, quod is quo his X (quod his V c ) saepe usu venit, qui cum Phaed. 99d d el. Man. ant cum aut ut v. acriter oculis deficientem solem intuerentur, ut del. Bentl. ut in vel mut. Se. Jb. d. ph. V. 24 p. 247 aspectum omnino amitterent; sic mentis acies se ipsa intuens non numquam hebescit, ob eamque causam contemplandi diligentiam amittimus. itaque dubitans circumspectans haesitans, multa adversa reverens revertens X ( sed t exp. in V) tamquam in rate in rate cf. e)pi\ sxedi/as Phaid. 85d ratis V 2 Se. imm. R in mari inmenso 1.74. nostra vehitur oratio ratio Camerar. ). sed haec haec add. V 2 et vetera sunt post vetera add. K 2 et a Graecis; Cato autem sic abiit e vita, ut causam moriendi moriundi K 2 nactum se esse gauderet. vetat enim domis ille in in om. V nobis deus iniussu hinc nos suo demigrare; cum vero causam iustam deus ipse dederit, ut tunc tum GV Socrati, nunc Catoni, saepe multis, ne ille me Dius Fidius vir sapiens laetus ex his tenebris in lucem illam excesserit, nec tamen ille ille Lb. ilia rup erit V vincla carceris ruperit—leges enim vetant—, sed tamquam a magistratu aut ab aliqua potestate legitima, sic a deo evocatus atque emissus exierit. Tota Plato Phaedon 80e enim philosophorum vita, ut ait idem, commentatio mortis est. 1.75. nam quid nam quid quid enim V 2 aliud agimus, cum a voluptate, vol. G 1 a uuol. K 1 id est id ( pro id est) V a corpore, cum a re familiari, quae est ministra et famula corporis, cum a re publica, cum a negotio omni sevocamus omni sev. (s. i. r. V c )V omni sev. ex omnis ev. R animum, quid, inquam, in quantum GR 1 V 1 tum agimus nisi animum ad se ipsum advocamus, advocamus s avoc. X (voc. K 1 a add. K c ) secum esse cogimus cogita mus G 1 maximeque a corpore abducimus? secernere autem a corpore animum, nec quicquam post animum add. V 2 : id est se ipsum nec quicquam K ( c K c ) aliud, est mori est mori Bentl. ēmori K emori GRVH ( post aliud add. quam R al.m. nisi V rec ) cf. Plato Phaed. 67d Lact. epit. 41 : deum vere colere id est, nec quicquam aliud, sapientia. discere. quare hoc commentemur, mihi crede, disiungamusque credidis iung. GR 1 (corr. 1? ) V 1 (corr. 2 ) credi disi. H credi siung K 1 nos a corporibus, id est id ( pro id est) V consuescamus mori. hoc, et dum erimus in terris, erit illi illi K caelesti vitae simile, et cum illuc ex his vinclis vinculis K 2 V 2 emissi feremur, minus tardabitur cursus animorum. Tota... 23 animorum H nam qui in compedibus corporis semper fuerunt, etiam cum soluti sunt, tardius ingrediuntur, ut i qui ferro vincti multos annos fuerunt. fuerint V 1 quo cum venerimus, tum denique vivemus. nam haec quidem vita vita s. v. add. K 1 mors est, quam lamentari possem, si liberet. nam haec... 5 liberet Aug. epist. 155,4 liberetur GKR 1 (corr. 1 ) V 1 (ur eras. ) liberet Aug. Satis tu quidem in Consolatione es lamentatus; 1.97. vadit enim enim om. s in eundem carcerem atque in eundem paucis post annis scyphum Socrates, eodem scelere iudicum quo tyrannorum Theramenes. QHPAMENHC X Apol. 40csqq. (libere reddita) quae est igitur eius oratio, qua facit eum Plato usum apud iudices iam morte multatum? magna me inquit “spes tenet, iudices, bene mihi evenire, quod mittar ad mortem. necesse est enim sit alterum de duobus, ut aut sensus omnino omnes omnis K (acst s = accusativus ss. 2 ) mors auferat aut in alium quendam locum ex his locis morte migretur. meretur K quam ob rem, sive sensus extinguitur morsque ei somno similis est, qui non numquam etiam sine visis somniorum placatissimam quietem adfert, di dii GRV boni, quid lucri est emori! aut quam multi dies reperiri repp. GR (corr. 1 ) V possunt, qui tali nocti antepotur! cui si si V 2 s om. X similis est perpetuitas omnis consequentis temporis, quis me beatior? 1.98. sin vera sunt quae dicuntur, migrationem esse mortem in eas oras, horas K 1 V 2 quas qui e vita excesserunt incolunt, id hic in id corr. K c multo iam beatius est. tene, cum ab is, qui se iudicum numero numerū V 1 haberi volunt, evaseris, ad eos venire, qui vere iudices appellentur, Minoem Rhadamanthum Aeacum Aeacum s Aiacem X Triptolemum, convenireque eos qui iuste et et s om. X ( e)ge/nonto e)n tw=|n e(autw=n bi/w| ) cum fide vixerint— haec peregrinatio mediocris vobis videri potest? ut vero conloqui cum Orpheo Musaeo Homero Hesiodo liceat, quanti tandem aestimatis? equidem saepe emori, si fieri posset, vellem, ut ea quae dico mihi liceret invisere. invisere V (ise in r. V c ) invenire rell. quanta delectatione autem adficerer, cum Palamedem, cum Aiacem, cum alios iudicio iniquo iniquorum ventos GR iniquorũ ventos K iniquo ( eras. 3—4 litt., tum circum in fine versus V c ) ventos V ( ei)/ tis a)/llos dia\ kri/din a)/dikon te/qnhken circumventos convenirem! temptarem etiam summi regis, qui maximas copias duxit ad Troiam, et Ulixi ulixis V 2 Sisyphique prudentiam, nec ob eam rem, cum haec exquirerem sicut hic faciebam, capite damnarer.—Ne vos quidem, iudices i qui me absolvistis, hi X si V 2 mortem timueritis. 1.99. nec nec c in r. V c enim cuiquam bono mali quicquam evenire potest nec vivo nec mortuo, nec umquam eius res a dis inmortalibus imm. KR neglegentur, nec mihi ipsi hoc accidit fortuito. nec vero ego is, a quibus accusatus aut a quibus condemnatus sum, habeo quod suscenseam, succenseam K 2 in mg. V c nisi quod mihi nocere se crediderunt.” et haec quidem hoc modo; nihil autem melius extremo: sed tempus est inquit iam hinc abire, habire G 1 R 1 me, ut moriar, vos, ut vitam agatis. utrum autem sit melius, dii inmortales imm. V 2 sciunt, hominem quidem scire arbitror neminem. utrum... 26 neminem libere Lact. inst. 7,2, 10 Ne ego h' supra ego V 2 haud aut X haud V 2 paulo hunc animum malim mallim G ( 2. l in r. ) K 1 RV 1 quam eorum omnium fortunas, qui de hoc iudicaverunt. etsi, quod praeter deos negat scire quemquam, id scit scit sit V 1 ipse utrum sit melius—nam dixit ante—, sed suum illud, nihil ut adfirmet, tenet ad extremum; 5.35. 'numquam enim cum eo conlocutus sum.—ain tu? an aliter an tu an aliter X sed prius an in ain corr. V 2 an tu aliter s ( ti/ de/; suggeno/menos a)\n gnoi/hs, a)/llws de\ an)to/qen on) gignw/sxeis xtl .;) cf. Att. 4,5,1. ain tu? aliter Or. id id om. G scire non potes?—nullo modo.—tu igitur ne de Persarum quidem rege rege nego V 1 magno potes dicere, beatusne sit? beatus nescit K 1 —an ego possim, cum ignorem, quam sit doctus, quam vir bonus?—quid? tu in eo sitam vitam beatam putas?—ita prorsus existimo, bonos beatos, improbos miseros.—miser ergo Archelaus?—certe, si iniustus.' | |
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10. Septuagint, Wisdom of Solomon, 8.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •synkatathesis Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 338 | 8.7. I said: They establish their ways in righteousness. I thought upon the judgements of God since the creation of heaven and earth; I held God righteous in His judgements which have been from of old. 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. |
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11. New Testament, 1 Corinthians, 1.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •synkatathesis Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 337| 1.22. ἐπειδὴ καὶ Ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ Ἕλληνες σοφίαν ζητοῦσιν· | 1.22. For Jews ask for signs,Greeks seek after wisdom, |
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12. New Testament, 1 Thessalonians, 4.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •synkatathesis Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 338| 4.9. Περὶ δὲ τῆς φιλαδελφίας οὐ χρείαν ἔχετε γράφειν ὑμῖν, αὐτοὶ γὰρ ὑμεῖς θεοδίδακτοί ἐστε εἰς τὸ ἀγαπᾷν ἀλλήλους· | 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, |
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13. New Testament, Hebrews, 11, 11.1-2.6, 11.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 338 | 11. , Now faith is assurance of things hoped for, proof of things not seen. , For by this, the elders obtained testimony. , By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible. , By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. , By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. , Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. , By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared an ark for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith. , By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. , By faith, he lived as an alien in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise. , For he looked for the city which has the foundations, whose builder and maker is God. , By faith, even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. , Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. , These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. , For those who say such things make it clear that they are seeking after a country of their own. , If indeed they had been thinking of that country from which they went out, they would have had enough time to return. , But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. , By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; , even he to whom it was said, "In Isaac will your seed be called;", accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. , By faith, Isaac blessed Jacob and Esau, even concerning things to come. , By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. , By faith, Joseph, when his end was near, made mention of the departure of the children of Israel; and gave instructions concerning his bones. , By faith, Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child, and they were not afraid of the king's commandment. , By faith, Moses, when he had grown up, refused to be called the son of Pharaoh's daughter, , choosing rather to share ill treatment with God's people, than to enjoy the pleasures of sin for a time; , accounting the reproach of Christ greater riches than the treasures of Egypt ; for he looked to the reward. , By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. , By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. , By faith, they passed through the Red sea as on dry land. When the Egyptians tried to do so, they were swallowed up. , By faith, the walls of Jericho fell down, after they had been encircled for seven days. , By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace. , What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets; , who, through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions, , quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and turned to flight armies of aliens. , Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. , Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. , They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated , (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth. , These all, having had testimony given to them through their faith, didn't receive the promise, , God having provided some better thing concerning us, so that apart from us they should not be made perfect. |
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14. New Testament, Romans, 4.3, 10.14-10.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •synkatathesis Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 338| 4.3. Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 10.14. Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; 10.15. πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; καθάπερ γέγραπταιὩς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθά. 10.16. Ἀλλʼ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαίας γὰρ λέγειΚύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; 10.17. ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος Χριστοῦ. | 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!" 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report?" 10.17. So faith comes by hearing, and hearing by the word of God. |
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| 15. Clement of Alexandria, Miscellanies, 1.3.22, 1.20.97-1.20.98, 2.1.2, 2.2-2.6, 2.2.8, 2.3.10, 2.4.13-2.4.14, 2.6.25-2.6.26, 2.6.28, 2.6.30, 2.8, 2.12.54-2.12.55, 2.16.77, 2.18.78, 6.1.1, 6.11.95, 6.76, 7.1.1, 7.3.17, 7.11.60-7.11.68 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •synkatathesis Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 337, 338 |
