The creative power of the Logos, in the sense in which St. John interprets and corrects the early, partial, and therefore erroneous theories of the Stoics and of Philo.

He is not much concerned in his lady's virtues, for if the opinion of the Stoics be true, that the virtuous are always rich, there is no doubt

For as Lipsius well discourseth out of the doctrine of the Stoics, maxime cupiunt adorationem hominum, now and of old, they still and most especially desire to be adored by men.

Zeno, Chrysippus, and those other Stoics, as you may read in Tully 2. de divinatione, Gellius, lib. 6. cap.

To a man who, like Seneca, aimed at being not only a philosopher, but also a man of the worldwho in this very treatise criticises the Stoics for their ignorance of lifethere would not have seemed to be even the shadow of disgrace in a private effusion of insincere flattery intended to win the remission of a deplorable banishment.

The Christians disliked the Stoics, the Stoics despised and persecuted the Christians.

The Christians disliked the Stoics, the Stoics despised and persecuted the Christians.

Such kindness and self-denial were all the more admirable because pity, like all other deep emotions, was regarded by the Stoics in the light rather of a vice than of a virtue.

The inevitable, then, in the view of the Stoics, comes from God, and it is our duty not to murmur against it.

To make the example yet more striking, Providence, which, according to the Stoics, does nothing by chance, determined that the example of these simple virtues should bloom in the midst of all human grandeurthat charity should be taught by the successor of blood stained Caesars, and humbleness of heart by an Emperor.

They were worthy of the men who, unlike the Stoics in general, considered gentleness to be a virtue, and a proof at once of philosophy and of true manhood.

This congruity to naturethe following of nature, and obedience to all her lawsis the key-formula to the doctrines of the Roman Stoics.

28; 1 Cor.; Tit. i. 12.] Let us then make a brief and final sketch of the three great Stoics whose lives we have been contemplating, with a view to summing up their specialties, their deficiencies, and the peculiar relations to, or divergences from, Christian truth, which their writings present to us.

As far as it goes, the morality of these two great Stoics is entirely noble and entirely beautiful.

In short, the Stoics thought they could not sufficiently represent the Excellence of Virtue, if they did not comprehend in the Notion of it all possible Perfection[s]; and therefore did not only suppose, that it was transcendently beautiful in it self, but that it made the very Body amiable, and banished every kind of Deformity from the Person in whom it resided.

Butler, too, furnishes material for the ethics of Hume, by his revival of the separation, previously defended by the Stoics, of desire and passion from self-love or interest.

Its effect on that wild, superstitious, untutored, and warlike assemblage may be conceived; not a word was said, but stern warriors, the "stoics of the woods," shook with emotion, and a thousand tomahawks were brandished in the air.

In reference to which Adair says, "The intrepid behavior of these red stoics, their surprising contempt of and indifference to life or death, instead of lessening, helps to confirm our belief of that supernatural power, which supported the great number of primitive martyrs, who sealed the Christian faith with their blood.

Little by little, the philosophers, and especially the Stoics, increased the number: first, to the conjunctions were added articles; afterwards, prepositions; to nouns, was added the appellation; then the pronoun; afterwards, as belonging to each verb, the participle; and, to verbs in common, adverbs.

Some have taught that the parts of speech are only five; as did the latter stoics, whose classes, according to Priscian and Harris, were these: articles, nouns appellative, nouns proper, verbs, and conjunctions.

Others have made them four; as did Aristotle and the elder stoics, and, more recently, Milnes, Brightland, Harris, Ware, Fisher, and the author of a work on Universal Grammar, entitled Enclytica.

"Let's be no Stoics, nor no stocks, I pray.

And we find that suicide was actually praised by the Stoics as a noble and heroic act, this is corroborated by hundreds of passages, and especially in the works of Seneca.

Then, he wrote two treatises; in the first, he shews the weakness of the Stoics' arguments for the being of the Gods:

This religious man, like his religious brethren the Stoics, denies the immortality of the soul, and says, all that is feigned to be so terrible in hell, is but a fable: Death puts an end to all our misery, &c.