hide Matching Documents

The documents where this entity occurs most often are shown below. Click on a document to open it.

Document Max. Freq Min. Freq
Harper's Encyclopedia of United States History (ed. Benson Lossing) 8 2 Browse Search
Rebellion Record: a Diary of American Events: Documents and Narratives, Volume 3. (ed. Frank Moore) 8 0 Browse Search
Epictetus, Works (ed. George Long) 6 0 Browse Search
Plato, Republic 4 0 Browse Search
Frederick H. Dyer, Compendium of the War of the Rebellion: Regimental Histories 4 0 Browse Search
Robert Underwood Johnson, Clarence Clough Buell, Battles and Leaders of the Civil War: The Opening Battles. Volume 1. 2 0 Browse Search
M. Annaeus Lucanus, Pharsalia (ed. Sir Edward Ridley) 2 0 Browse Search
Southern Historical Society Papers, Volume 36. (ed. Reverend J. William Jones) 2 0 Browse Search
The Daily Dispatch: October 30, 1861., [Electronic resource] 2 0 Browse Search
The Daily Dispatch: June 11, 1862., [Electronic resource] 2 0 Browse Search
View all matching documents...

Browsing named entities in Epictetus, Works (ed. George Long). You can also browse the collection for Christian (Kentucky, United States) or search for Christian (Kentucky, United States) in all documents.

Your search returned 3 results in 3 document sections:

Epictetus, Discourses (ed. George Long), book 1 (search)
t with in the Heathen authors before Christianity, and therefore it is one instance of Scripture language coming early into common use. But the word (ku/rios) is used by early Greek writers to indicate one who has power or authority, and in a sense like the Roman dominus, as by Sophocles for instance. The use of the word then by Epictetus was not new, and it may have been used by the Stoic writers long before his time. The language of the Stoics was formed at least two centuries before the Christian aera, and the New Testament writers would use the Greek which was current in their age. The notion of Scripture language coming early into common use is entirely unfounded, and is even absurd. Mrs. Carter's remark implies that Epictetus used the Scripture language, whereas he used the particular language of the Stoics, and the general language of his age, and the New Testament writers would do the same. There are resemblances between the language of Epictetus and the New Testament writers,
Epictetus, Discourses (ed. George Long), book 2 (search)
pictetus, unless this passage informs us, if Mrs. Carter has drawn a right inference from it. The language of Paul to the Corinthians is not very different from that of Epictetus, and he speaks very unfavourably of some of his Corinthian converts. We may allow that a reformation of manners was produced by the Gospel in many of the converts to Christianity, but there is no evidence that this reformation was produced in all; and there is evidence that it was not. The corruptions in the early Christian church and in subsequent ages are a proof that the reforms made by the Gospel were neither universal nor permanent; and this is the result which our knowledge of human nature would lead us to expect. Why then are we still surprised, if we are well practised in thinking about matters (any given subject), but in our acts are low, without decency, worthless, cowardly, impatient of labour, altogether bad? For we do not care about these things nor do we study them. But if we had feared not deat
Epictetus, Discourses (ed. George Long), book 2 (search)
vious, not to be jealous; and why should I not say it direct? desirous from a man to become a god, and in this poor mortal body thinking of his fellowship with Zeus.'Our fellowship is with the Father and with his son Jesus Christ,' 1 John i. 3. The attentive reader will observe several passages besides those which have been noticed, in which there is a striking conformity between Epictetus and the Scriptures: and will perceive from them, either that the Stoics had learnt a good deal of the Christian language or that treating a subject practically and in earnest leads men to such strong expressions as we often find in Scripture and sometimes in the philosophers, especially Epictetus.' Mrs. Carter. The word 'fellowship' in the passage of John and of Epictetus is koinwni/a. See i. 29. note 19. Show me the man. But you cannot. Why then do you delude yourselves and cheat others? and why do you put on a guise which does not belong to you, and walk about being thieves and pilferers of these