early Arianism as primarily soteriologically motivated makes the polemical element in the Life of Antony all the more prominent.
355 3 E.g., in Charles Kannengiesser, 'Athanasius of Alexandria vs. Arius: The Alexandrian Crisis,' in Birger A. Pearson and James E. Goehring, eds., The Roots of Egyptian
of life and death) and he eventually gains the ability to understand and control the powers of nature. Moses was transformed into a Slavic type hero who possesses scientific knowledge as a gift from God. In the past the text of Pesach Haggadah was defined, on the one hand, as a literature with
, and it degrades human life to a brutish and servile existence. Is it not outlandish, Clement asks, that human beings serve the wicked tyrant rather than the good king, or that they prefer to be slaves rather than sons of God? 2 Let us not, he admonishes, be enslaved or be content with a swinish
delights'. Hippolytus is speaking all the way through of living Christians who are about to depart this life. This would place their inheriting of paradise not at a dis- tant pole but imminent in relation to their deaths. An entry into paradise at death is contemplated by Hippolytus elsewhere, in his Comm
relegates etymology to the secondary role of supporting proof. His switch from the etymology “city of peace” to “vision of peace” is motivated by his assessment of their respective utilities to his already existent eschatology. The later Latin tradition inherits both the etymology of “vision of peace” and a
Studies in Ancient Philosophy 9 (1991) 1-73, 4-9.
82) Rosenmeyer, “Seneca and nature,” 110: ‘It must be acknowledged that natura as a power and natura as mere essence can at times converge.’
83) Compare the remark of Chrysippus, who says that the goal of a human life is ‘living according to one
nor motivated by a desire to regulate and structure Egyptian ascetism-until and unless the Egyptian ascetics had an effect upon his urban ascetic support group«, S. 370), scheint mir durch die angeffhrten Texte keineswegs erwiesen zu sein. Die Transskriptionen griechischer Worter weisen nicht selten
the end of the first century. 30 On the one hand, he takes this date because 4Baruch ( Paraleipomena of Jeremiah ), which has been dated to the beginning of the second century, might contain a ‘loose quotation’ from AsIs 3:17. 31 On the other, Knibb’s choice of date is also motivated by the fact
have between your unconquerable hands, the two-edged, fiery, ever-living thunderbolt. For by its stroke all works of nature <are guided> . . . Not a single deed takes place on earth without you, God, nor in the divine celestial sphere nor in the sea, except what bad people do in their folly. 18
In this paper I would like to take a look at a much discussed passage from Book Two of Augustine’s Confessions , namely, the pear theft. Augustine throughout his life was constantly developing what was called by Joseph Torchia a “conceptual grafting” 1 and recently by John P